Dietrich Bonhoeffer citáty: 11 inspirujících výroků plných moudrosti a lásky

Dietrich Bonhoeffer: 172 citátů 19 lajků

Dietrich Bonhoeffer nejznámější citáty

„Souzení druhých nás zaslepuje, zatímco láska osvěcuje. Souzením druhých se zaslepujeme vůči vlastnímu zlu a vůči milosti, na kterou mají druzí stejný nárok jako my.“

Dietrich Bonhoeffer

„Ježíš nepřinesl žádné nové náboženství, ale život.“

Dietrich Bonhoeffer

Nedoložené výroky o Ježíšovi

„Hlupák na rozdíl od špatného člověka je sám se sebou spokojený, stává se dokonce nebezpečným, neboť stačí lehké podráždění a přejde do útoku. Proto je třeba být vůči hloupému člověku obezřetnější než vůči špatnému. Nemá smysl ho přesvědčovat argumenty.“

Dietrich Bonhoeffer

„…člověk, jehož jedinou oporou je svědomí, nikdy nedokáže pochopit, že špatné svědomí je lepší, nežli svědomí podvedené.“

Dietrich Bonhoeffer

„Ježíš nevolá k novému náboženství, ale k životu.“

Dietrich Bonhoeffer

Originál: (de) Jesus ruft nicht zu einer neuen Religion auf, sondern zum Leben.
Zdroj: [Feil, Ernst, 2005, Die Theologie Dietrich Bonhoeffers: Hermeneutik, Christologie, Weltverständnis, LIT Verlag Münster, 160, němčina, 9783825888770]

„Církev je církví jen tehdy, když je tu pro druhé.“

Dietrich Bonhoeffer

Originál: (de) Die Kirche ist nur Kirche, wenn sie für andere da ist.
Zdroj: [Tam, Andrea, 2008, Dietrich Bonhoeffer: Christlich Verantwortliches Handeln - Theorie Und Praxis, GRIN Verlag, 81, němčina, 9783638933858]

Dietrich Bonhoeffer citáty a výroky

„Samotný Ježíš se nesnažil přesvědčit dva zloděje na kříži; čekal, dokud se na něj jeden z nich neobrátil.“

Dietrich Bonhoeffer

„Ježíšovi následovníci jsou povoláni k míru. Když je Ježíš zavolal, došli svého pokoje. Kristus je jejich mírem.“

Dietrich Bonhoeffer

O Kristu , O míru

„Osobní odvaha však může vyrůst jen ze svobodné odpovědnosti svobodného muže. Němci začínají teprve objevovat, co to znamená svobodná odpovědnost. Spočívá na jediném Bohu, který žádá svobodnou odvahu víry k odpovědnému činu a který tomu, jenž přitom zhřeší, slibuje odpuštění a útěchu.“

Dietrich Bonhoeffer

Zdroj: Zastávky na cestě ke svobodě (Listy z vězení), Vyšehrad Praha, 1991, ISBN 80-7021-081-8

O osobnosti , O odpuštění , O víře , O mužích

„Nic, skutečně nic se nevyplatí žít bez lásky, celý smysl života se naplní tam, kde je láska.“

Dietrich Bonhoeffer

O lásce , O životě

„Máloco obšťastňuje víc než pocit, že člověk pro ostatní lidi něco znamená.“

Dietrich Bonhoeffer

O lidech , O pocitech

Dietrich Bonhoeffer: Citáty anglicky

“Man seeks, in his manhood,
not orders, not laws and peremptory dogmas,
but counsel from one who is earnest in goodness
and faithful in friendship,
making man free.”

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Dietrich Bonhoeffer

Letters and Papers from Prison (1967; 1997), The Friend

“Who stands fast? Only the man whose final standard is not his reason, his principles, his conscience, his freedom, or his virtue, but who is ready to sacrifice all this when he is called to obedient and responsible action in faith and in exclusive allegiance to God — the responsible man, who tries to make his whole life an answer to the question and call of God. Where are these responsible people?”

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Dietrich Bonhoeffer

Zdroj: Letters and Papers from Prison (1967; 1997), Who Stands Fast?, p. 5.

“At the end of a life spent in the pursuit of knowledge Faust has to confess: "I now see that we can nothing know." That is the answer to a sum, it is the outcome of a long experience. But as Kierkegaard observed, it is quite a different thing when a freshman comes up to the university and uses the same sentiment to justify his indolence. As the answer to a sum it is perfectly true, but as the initial data it is a piece of self-deception.”

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Dietrich Bonhoeffer

translated as The Cost of Discipleship (1959), p. 51.
Discipleship (1937), Costly Grace

“The truthfulness which Jesus demands from his followers is the self-abnegation which does not hide sin. Nothing is then hidden, everything is brought forth to the light of day. In this question of truthfulness, what matters first and last is that a man’s whole being should be exposed, his whole evil laid bare in the sight of God. But sinful men do not like this sort of truthfulness.”

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Dietrich Bonhoeffer

Zdroj: Discipleship (1937), Truthfulness, p. 138.

“A community of Jesus which seeks to hide itself has ceased to follow him. “Neither do men light a lamp and put it under a bushel, but on the stand.” … The bushel may be the fear of men, or perhaps deliberate conformity to the world for some ulterior motive.”

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Dietrich Bonhoeffer

exegesis of Matthew 5:13, p. 118.
Discipleship (1937), The Visible Community

“Being a Christian is less about cautiously avoiding sin than about courageously and actively doing God’s will.”

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Dietrich Bonhoeffer

Attributed to Bonhoeffer on the internet, but this is from a remark about him, not by him, in Eric Metaxas, Bonhoeffer: Pastor, Martyr, Prophet, Spy http://books.google.com/books?id=aG0q3X8TVpsC&pg=PA486#v=onepage (2010), p. 486.
Misattributed

““Blessed are they that mourn, for they shall be comforted.” With each beatitude the gulf is widened between the disciples and the people, their call to come forth from the people becomes increasingly manifest. By “mourning” Jesus, of course, means doing without what the world calls peace and prosperity: He means refusing to be in tune with the world or to accommodate oneself to its standards. Such men mourn for the world, for its guilt, its fate, and its fortune.”

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Dietrich Bonhoeffer

Zdroj: Discipleship (1937), The Beatitudes, p. 108.

“It was the error of Israel to put the law in God’s place, to make the law their God and their God a law.”

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Dietrich Bonhoeffer

Zdroj: Discipleship (1937), The Righteousness of Christ, p. 122.

“From whom are we to hide the visibility of our discipleship? Certainly not from other men, for we are told to let them see our light. No. We are to hide it from ourselves. Our task is simply to keep on following, looking only to our Leader who goes on before, taking no notice of ourselves or of what we are doing.”

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Dietrich Bonhoeffer

Zdroj: Discipleship (1937), The Hidden Righteousness, p. 158.

“The disciples realized that they too were his enemies, and that he had overcome them by his love. It is this that opens the disciple’s eyes, and enables him to see his enemy as a brother.”

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Dietrich Bonhoeffer

Zdroj: Discipleship (1937), The Enemy, the "Extraordinary", p. 150.

“Not from the heavy soil
where blood and sex and oath
rule in their hallowed might,
where the earth itself,
guarding the primal consecrated order,
avenges wantonness and madness —
not from the heavy soil of the earth,
but from the spirit's choice and free desire, needing no oath of legal bond,
is friend bestowed on friend.”

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Dietrich Bonhoeffer

Letters and Papers from Prison (1967; 1997), The Friend

“In the New Testament our enemies are those who harbor hostility against us, not those against whom we cherish hostility. For Jesus refuses to reckon with such a possibility.”

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Dietrich Bonhoeffer

Zdroj: Discipleship (1937), The Enemy, the "Extraordinary", pp. 147-148.

“Blessed are they that mourn, for they shall be comforted.”

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Dietrich Bonhoeffer

With each beatitude the gulf is widened between the disciples and the people, their call to come forth from the people becomes increasingly manifest. By “mourning” Jesus, of course, means doing without what the world calls peace and prosperity: He means refusing to be in tune with the world or to accommodate oneself to its standards. Such men mourn for the world, for its guilt, its fate, and its fortune.
Zdroj: Discipleship (1937), The Beatitudes, p. 108.

“When the spirit touches
man's heart and brow
with thoughts that are lofty, bold, serene,
so that with clear eyes he will face the world
as a free man may;
when the spirit gives birth to action
by which alone we stand or fall;
when from the sane and resolute action
rises the workd that gives a a man's life
content and meaning — then would that many,
lonely and actively working,
know of the spirit that grasps and befriends him...”

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Dietrich Bonhoeffer

Letters and Papers from Prison (1967; 1997), The Friend

“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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Dietrich Bonhoeffer

Zdroj: Letters and Papers from Prison (1967; 1997), Are we still of any use?, p. 16

“What lies behind the complaint about the dearth of civil courage? In recent years we have seen a great deal of bravery and self-sacrifice, but civil courage hardly anywhere, even among ourselves. To attribute this simply to personal cowardice would be too facile a psychology; its background is quite different. In a long history, we Germans have had to learn the need for and the strength of obedience. In the subordination of all personal wishes and ideas to the tasks to which we have been called, we have seen the meaning and greatness of our lives. We have looked upwards, not in servile fear, but in free trust, seeing in our tasks a call, and in our call a vocation. This readiness to follow a command from "above" rather than our own private opinions and wishes was a sign of legitimate self-distrust. Who would deny that in obedience, in their task and calling, the Germans have again and again shown the utmost bravery and self-sacrifice? But the German has kept his freedom — and what nation has talked more passionately of freedom than the Germans, from Luther to the idealist philosophers?”

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Dietrich Bonhoeffer

by seeking deliverance from self-will through service to the community. Calling and freedom were to him two sides of the same thing. But in this he misjudged the world; he did not realize that his submissiveness and self-sacrifice could be exploited for evil ends. When that happened, the exercise of the calling itself became questionable, and all the moral principles of the German were bound to totter. The fact could not be escaped that the Germans still lacked something fundamental: he could not see the need for free and responsible action, even in opposition to the task and his calling; in its place there appeared on the one hand an irresponsible lack of scruple, and on the other a self-tormenting punctiliousness that never led to action. Civil courage, in fact, can grow only out of the free responsibility of free men. Only now are the Germans beginning to discover the meaning of free responsibility. It depends on a God who demands responsible action in a bold venture of faith, and who promises forgiveness and consolation to the man who becomes a sinner in that venture.
Zdroj: Letters and Papers from Prison (1967; 1997), Civil Courage, p. 5