Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth, the love of God taught as t… - Dietrich Bonhoeffer

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Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth, the love of God taught as the Christian "conception" of God. An intellectual assent to that idea is held to be of itself sufficient to secure remission of sins. The church which holds the correct doctrine of grace has, it is supposed, ipso facto a part of that grace. In such a Church the world finds a cheap covering for its sins; no contrition is required, still less any real desire to be delivered from sin. Cheap grace therefore amounts to a denial of the living Word of God, in fact, a denial of the Incarnation of the Word of God. Cheap grace means the justification of sin without the justification of the sinner. Grace alone does everything, they say, and so everything can remain as it was before.

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About Dietrich Bonhoeffer

Dietrich Bonhoeffer (4 February 1906 – 9 April 1945) was a German Lutheran pastor, theologian, participant in the German resistance movement against Nazism and founding member of the Confessing Church.

Also Known As

Alternative Names: Bonhoeffer Dietrich Bonhoefer Dieter Bonhoeffer D. Bonhoeffer D. Bonhoefer Bonhoefer Dietrich BONHOEFFER Dietrich Bonhoffer Dietrich Bonhöffer Bonhoeffer, Dietrich Bonhoefer, Dietrich Bonhoffer, Dietrich Bonhöffer, Dietrich

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As Christianity spread, and the Church became more secularized, this realization of the costliness of grace gradually faded. The world was Christianized, and grace became its common property. It was to be had at low cost. Yet the Church of Rome did not altogether lose the earlier vision. It is highly significant that the Church was astute enough to find room for the monastic movement … Thus monasticism became a living protest against the secularization of Christianity and the cheapening of grace. … Monasticism was represented as an individual achievement which the mass of the laity could not be expected to emulate. By thus limiting the application of the commandments of Jesus to a restricted group of specialists, the Church evolved the fatal conception of the double standard.

We have been silent witnesses of evil deeds: we have been drenched by many storms; we have learnt the arts of equivocation and pretence; experience has made us suspicious of others and kept us from being truthful and open; intolerable conflicts have worn us down and even made us cynical. Are we still of any use? What we shall need is not geniuses, or cynics, or misanthropes, or clever tacticians, but plain, honest, straightforward men. Will our inward power of resistance be strong enough, and our honesty with ourselves remoreseless enough, for us to find our way back to simplicity and straightforwardness?

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Bodily life, which we receive through no action of our own, intrinsically bears the right to its preservation. This is not a right that we have stolen or earned for ourselves; it is in the truest sense a right that is “born with us.”

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