Cheap Grace
I love being cheap. I love it when people give me gift cards for Christmas. I love finding coupons for either Ruby Tuesday or Olive Garden in the Sunday papers. And I love shopping at Goodwill, and browsing through the local library’s used book section. It’s amazing what kind of stuff you can find for only five bucks!
I do, however, make an exception on some things. For example, when I buy coffee grounds I get the fair trade stuff, even though it costs more than the regular coffee. People often say to me, “You’re paying way too much! You need to get the cheaper stuff.” That’s usually when I get on my spiel about how major corporations exploit humble farmers, and how the middle man takes all the money. I figure if my money is going to help workers feed their families, I don’t mind paying a little extra.
I mention all this because lately I’ve been thinking about what Dietrich Bonhoeffer said about cheap grace verses costly grace. Bonhoeffer described cheap grace as “the preaching of forgiveness without requiring repentance, baptism without church discipline. Communion without confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ.” Costly grace, on the other hand, “confronts us as a gracious call to follow Jesus, it comes as a word of forgiveness to the broken spirit and the contrite heart. It is costly because it compels a man to submit to the yoke of Christ and follow him; it is grace because Jesus says: ‘My yoke is easy and my burden is light.’”
And if I can be perfectly honest, cheap grace is much easier. You don’t have to worry about changing your lifestyle or thinking about other people. You can just walk around with your head held high because you know you’re forgiven, so you’re free to do whatever you want. Unfortunately, that’s not how it works. I mean, yes, salvation is a gift and not something you earn, don’t get me wrong. But as Romans chapter 6 tells us, we are dead to sin and given a new life in Jesus.
For me, it’s easy to fall for cheap grace because I keep thinking that following Jesus will be a huge burden. While it’s not always easy, it’s far from burdensome, because Jesus already did the dirty work: “In this world you will have trouble. But take heart! I have overcome the world.” (John 16:33)
It’s good to be cheap, except when it comes to certain things . . . like grace.
That dead German is one convicting teacher. His indictments of the the teaching of the church are unfortunately as true today as they were when he was writing. He understood that once we have accept cheap grace, it makes it even harder to know costly grace.
"The only man who has the right to say that he is justified by grace alone is the man who has left all to follow Christ." Bonhoeffer's idea of grace was that of a gift that is free, yet costs us everything.
Preaching Cheap grace is probably the most destructive aspect of the church. because it destroys the heart of the Christian while pretending to save him.
Nicely done, yet so hard to grasp if cheap grace is where your perspective starts.
"A gift that is free, yet costs us everything" is where many Christians today stop in their tracks. The "cost" is voluntary, of course, and not a requirement for salvation, but then I am reminded by the parable of the debtor in Matthew 18 and understand that we should be held accountable in the same fashion, though our gift is free.
I believe the parable, found Matthew 18:23-35, is a great illustration of the Christian who has accepted cheap grace. The debtor's load was crushing, yet the king in his mercy forgave him all. Without thought of the cost of his own forgiveness, he lays his hands on the throat of someone who owed far less than he to demand payment. When the king finds out of this treacherous act, things do not go well for the debtor.
I think the key to cheap grace versus costly grace starts with a mindset and shows through our actions in reaching out to others to offer them the same grace afforded to us. In our own lives, how much influence could we have if we first extended the costly grace afforded to us to people who are indebted to us? You may say that there is no one that owes you anything, yet do we not hold others accountable for imagined debts every day? Do we not hold someone to account when they treat us badly, say something we strongly disagree with, or do something we feel is wrong (and have a Bible verse to back ourselves up with)?
The costly grace afforded us should be afforded others through us, and then maybe they will listen to the story of costly grace that Christ afforded us all. If we exemplify a life of cheap grace, is this not the message others will absorb? If we exemplify a life of costly grace, will the reverse not also be true?
My thoughts go to the story of the prodigal son, with the comparison between the two sons at the end of the parable as a contrast between how we might act if we have received cheap grace (the son who stayed home), or if we have really accepted the costly grace (the son who sees the true cost of his own forgiveness) in our own lives.
I actually just finished reading that chapter of The Cost of Discipleship. I found it amazing that while what it says is not what the American church (overall) preaches, it is certainly what the gospels say.
Remarkable how church tradition can add blinders to our reading of the Bible. (e.g. I’ve heard so many preachers speak on giving and charity, and then throw in the caveat, “Now, I’m not saying Jesus doesn’t want us to have nice things…” Really? Because I don’t remember Jesus saying that …)
I’m glad there have been so many like Bonhoeffer to help us remove those blinders from time to time.
JohnB, I really wonder if the “cost” isn’t a requirement for salvation. Bonhoeffer argues that cheap grace is equivalent to damnation. Christ is the way to salvation, and He calls us to follow Him. If we do not follow – truly follow, sacrificing our whole selves for His will and service – are we not losing His way?
In John 15:5-6 Jesus says 5″I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. 6If anyone does not remain in me, he is like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned.”
Abiding (remaining) in Christ, I would say, is to truly follow, to answer His call if and when he calls us. If we accept cheap grace but do not answer the call inherent in costly grace, are we not the branches cast into the fire?
BamaHippie, I understand your question, and to be honest, the argument could be made that a person accepting cheap grace is not really saved at all, and that a person accepting costly grace would have the right heart in their moment of salvation to show fruit. Question: how many Christians today truly bear fruit? Be careful when putting this robe of judgment on.
I think we all fail in most of our daily lives to show a life of fruitfulness like Christ did. Does this mean we a lost and without salvation? I don't believe so. Cheap grace vs. costly grace seems more a mindset of learning to live a Christian life on a daily basis, and this mindset will manifest itself in our daily decisions to live for Him, or not.
To have any "cost" of salvation would negate Eph 2:8 "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast." Contrary Conclusion: if I bear more fruit than you, I am more worthy of salvation than you. If you bear none, then you are not only unworthy of salvation, you could not possibly be saved. That would be a dangerous precedent.
Back to the fruitful life: Christ walked up on a living fig tree and when he saw it bore no fruit he cursed it and it withered and died (not burned up mind you). I do not believe the reference of being cast into the fire is a reference for hell and eternal damnation, but rather the judgment of God upon an unfruitful Christian. To suggest John 15: 5-6 is a basis for eternal damnation would also become a reference to suggest a person could lose their salvation as "He is the vine" and we "are the branches" as such once part of the family of Christ and then separated from that family. While again, such a determination could be made, the fact that the Bible supports eternal security of the believer would negate that conclusion.
Instead, that a Christian life becomes worthless if it bears no fruit (much as a dead branch) and is therefore wasted is in my mind a more likely conclusion.
P.S. In the parable of the prodigal son, the son who strayed and in my mind accepted costly grace is no less the son of the father than the one who stayed home and in my mind was accepting cheap grace. They are contrasting characters, but still sons of the father no less.
Sorry for the continued re-posts, but the sense of a question out there of "Conditional Eternal Security" was nagging at me. Rather than write about it myself, I figured I'd reference an article that does a great job all on it's own. http://www.faithalone.org/journal/1992b/Huber.htm
The question brings in two of the most misunderstood passages of Scripture that are still referenced incorrectly today. The two stories of the wedding feast where many guests are called but none come, then a general call to all, and where many come but one shows up without the wedding garments and is cast into outer darkness – controversy being: if saved, did he lose his salvation? If not saved, how did he get into the feast in the first place?
Second story in the link above references lightly the three slaves given 5, 2, and 1 talents – the third is condemned Matthew 25:30 "And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth." If outer darkness is hell, and the three servants are equal, then does not this mean we can lose our salvation if unprofitable?
The conclusion of "Conditional Eternal Security" calls into question the true eternal security we all have as promised in John 1:12-13; 3:16; 5:24; 20:31; Rom 5:15; 10:10; Eph 2:8-9.
The reference above goes through great lengths to pinpoint the exact arguments of all sides of the controversy precisely, and does a wonderful job of explaining the true meaning of the passages. Hope this helps.
I'll end with a quote from the conclusion:
"It is this "conditional eternal security" that is ravaging the Church today by robbing the believer (and unbeliever, of course) of the only transforming power available to him or her for breaking the shackles of emotional and spiritual bondage. Many Christians, frustrated by years of attempting to be a "good Christian," are flocking to counselors' offices with burned-out lives. Regrettably, their church has only offered them a form of grace without "the power thereof," that is, without the power of unconditional love and grace.
As a pastor I saw these devastating effects firsthand. I have seen how many Christians, out of fear, are imprisoned by the lie of self-empowerment conveyed under the subtle guise of so-called "grace."
One last PS – what a wonderful discussion this has turned out to be!!!!!!!!!!
Don’t get me wrong; I don’t presume to judge anyone but myself. I am really convicted by Bonhoeffer’s arguments because they get to the heart of my own biggest problems. I am not following as I believe I am called to do. It’s a terrifying prospect, but one I feel a person has to accept before advancing in a spiritual walk.
Bonhoeffer actually addresses the problem of relying on works for salvation in his examination of costly grace, and he agrees that it is an extremely dangerous thing to believe that works can earn us salvation. But he seems to believe that grace and works must go hand in hand to signify true salvation. He puts it much better than I can, but I think it fairly sums it up to say that, in his view, the call of Christ is the ultimate act of grace. God’s grace is in His sacrifice and His call to us to follow. But in order for the circle to be complete, we must answer the call by sincerely and wholeheartedly laying down our earthly lives and attachments and actively following Him; that is, we have to do our part, too. Grace and works must go together; the call and the answer must go together, or neither is complete.
Again, this is, as best I can put it, what I understand is one of Bonhoeffer’s arguments. And I do feel there is Biblical support – place Paul’s letters next to the book of James and you’ve got grace and works, no contradictions. This really speaks to me.
I also believe this to be true. Let me be clear, I DO believe grace (saving faith) and works DO go hand in hand – it is their relationship and conclusions that others have come to that I find troubling on the issue of salvation.
James clearly makes the relationship between faith and works clear on this point when he says "Faith without works is dead" – not non-existent mind you, just essentially worthless. My only contention would be that some have taken this to mean that a person who does not manifest works is not saved, yet the same person does not elaborate as to how this might be measured.
In my own mind, Christ is the only judge of others, and we should be willing to judge ourselves (as you said) as Christ would, and use that reflection to challenge ourselves to become better Christians and surrender more of us so we can reflect more of Him. Thus the "He must increase and I must decrease" Paul spoke of.
Personally, if I were to examine my own Christian life for works of the Spirit, and find an absence of such, I would become concerned about my own salvation. Again though, this judgment of myself could not be passed on others, for by what measure would I presume God uses to judge works in the lives of other Christians? The ultimate determination of the legitimacy of an individual's decision and heart for salvation is made by God as well.
I think I understand what you are saying, and have had this same discussion with a couple of others over the years who insist faith and works are required for salvation, to which I have always responded that saving faith is revealed by works, but not a prerequisite of saving faith, nor a requirement after saving faith, but rather a logical conclusion of salvation already present. Much as one would expect an apple tree (or a fig tree to use a Bible example) to bear fruit. If it does not, it is still alive and no less an apple tree, but an apple tree without apples is worthless, and a Christian life without manifest works is worthless – both are judged harshly by Christ.
I think we both have the same ideas, just not sure how to express them with the right words. If more people took the issue of a fruitful Christian life more seriously, and truly understood the load of debt paid for them, the natural outflow of a grateful heart would be a life of voluntary servitude, yet in the end, even the best of us fails so dreadfully short. This does not mean we give up trying, nor does it excuse those who have chosen to remain sidelined for the remainder of their Christian lives. God will judge all one day, and I believe it is our privileged opportunity to seize our own cross for Christ, bear it willingly, and allow God to get the glory.