In their writings, Helmut Thielicke, Dietrich Bonhoeffer, and Rudolf Bultmann all present important pillars of truth for the spiritual health of members in the Christian community. These tenets are based upon the understanding of who and what God is to us as well as who and what we are to ourselves and to God.
In Thielicke's book, The Waiting Father (Harper and Row, 1959), he addresses the parable of the Prodigal Son, providing an interpretation of the story that focuses on these two different brothers. The Prodigal Son (Luke 15:11–32) is seen to be selfish and willful but is also portrayed as someone pathetically lost in his own desires, "bound to his homesickness . . . bound to urges . . . bound to a grand style of living." The older brother, however, is presented lacking in character, too, for in him "forgiveness has become a banality" as he easily judges his brother. Furthermore, his relationship with his father has "become a thing taken for granted," where he has become alientated from his father's loving desires. Despite outward appearances, both men inside are found wanting because of their pride and self-centeredness. For the Christian community, these two men serve as glaring reminders that it matters little whether we are openly—or silently—disobedient and discontent with God. Both attitudes pull us away from a right relationship with Him (and others).
Bonhoeffer's work, The Cost of Discipleship (Touchstone, 1995), addresses the issues of being in tune with God and His desires for us. Christians are called to be the light of the world, the salt that preserves and gives the world its flavor and vitality (Matt 5:13) . Bonhoeffer points out that Christians have no choice to be salt or not for as Jesus' disciples, "They must be what they really are." If a community claims to be Christian and yet does not show their "discipleship visible in action," then they will find themselves "irretrievably lost" and are not "followers of Jesus." Of course, this discipleship in action is not for their glory but for God's through Jesus Christ. Their good works originate with and come directly from Jesus and are present solely to point people to the light of the cross. Bonhoeffer therefore implies that if a Christian is going to talk the talk, he must walk the walk.
Bultmann's book, Existence and Faith (Living Age, 1960), is a good synthesis of these previous authors' teachings. Focusing on the Sermon on the Mount and its call to a higher justice (Matt 5:1– 12), he argues that the Law for us exists merely to "protect each other from the oppressions of others." Although not a trivial thing, justice still lacks God’s ultimate goal for humanity of an inward "willing obedience" to God. The Law focuses on the outward behavior but cannot check the inward mechanisms of selfishness and self-centeredness that cause destruction of people’s relationship with each other (and God). Consequently, as a community, people need to be more concerned about their inner motivation than legalistically following religious or societal edicts, alone.
I am drawn most strongly to Thielicke's work, for in his theology, I see a strong foundation for living gracefully for myself and others. His understanding and portrayal of the pain, suffering, and consequences that both brothers endured really touched me and pointed to a deeper place to begin my relationships at. I kept hearing, "Be merciful as God is merciful to you," as I read this essay; and over the weekend, I was even able to find application in its words. I had to forgive someone recently who had hurt me in the past and part of my motivation came from the understanding that I, too, have offended and hurt even though it may not be perceived. Thus, I have been both the Prodigal Son and the Older Brother, and to stay close to God. I must remember that it is all about modeling the mercy and forgiveness that God has shown me in my relationship with others.