“Perhaps that Sunday afternoon,” Myles Horton reminisced about his late friend, the German pastor-theologian Dietrich Bonhoeffer, “I witnessed a beginning of his identification with the oppressed which played a role in the decision that led to his death.”(1)

Dietrich Bonhoeffer arrived in America in 1930 to study at Union Theological Seminary, but he was less than impressed. He was firmly Lutheran and, with help from Karl Barth, had already begun to reject much of German theology that sought to demythologize and discredit allegedly unsavory elements of the Bible. Now, however, he was dropped into the hub of American theology which took many similar cues and was, lamentably, highly pragmatic, scattered, and less than orthodox. Barth referred to these forms of theology concerning God as merely speaking about humans in a loud voice; Bonhoeffer described it as “no theology” at all.(2)

One can only imagine how the energy of Harlem itself must have filled Bonhoeffer with a feeling of life and vibrancy. This was the era of the Harlem Renaissance, after all. The jazz stylings of Duke Ellington waltzed through the streets where intellectuals, poets, and artists mingled and created new forms of self-expression all their own and for their own.(3) This spirit of rebirth and defiance did not stop at the church doors, either. “[Bonhoeffer] was very emotional and did not hide his feelings, which was extremely rare for him,” Horton wrote. “He said it was the only time he had experienced true religion in the United States, and was convinced that it was only among blacks who were oppressed that there could be any real religion in this country.”(4)

“I heard the gospel preached in the negro churches,” Bonhoeffer effusively proclaimed in 1931.(5) He had come to New York with a growing conviction that the Incarnation was not just about God becoming man to die, but about Christ informing us today how to live. It was in Harlem where he began to see this holistically. The New Testament was written in a context where the church was a marginalized and oftentimes oppressed community. It seems to take something of that mindset to understand it fully. Losing that perspective turns us into spiritual salvationists rather than holistic kingdom gospelists. As the political situation in Bonhoeffer’s native Germany continued to crumble, which would give rise to the reign of the “crazed, cracked Austrian”(6) and his Nazi party, these enfleshed lessons from Harlem of life among the oppressed and marginalized would prove to be foundational in his development of incarnational ethics.(7)

The gospel Bonhoeffer heard was full-throated and full of all of the love, sin, grace, and justice of God that should have been there in the first place. It was not just a gospel that gazed into the sky, but one that was also firmly planted on earth. In his native Germany, theologians had been attempting to erase from the Bible certain embarrassing “earthy” stories, and that trend has continued even to our own day. But to the oppressed who do not have the comfort of comfort itself, there is nothing embarrassing at all about the struggle for a land in Canaan or the violent rescue of an enslaved people from Egypt. Bonhoeffer was gifted a copy of James Weldon Johnson’s Book of American Negro Spirituals by his friend Franklin, and these spirituals would quickly be incorporated into his personal liturgy and even later into the liturgy of his underground seminary at Finkenwalde, alongside old monastic practices and other holy rhythms.(8) One of his favorite songs was the spiritual “Go Down, Moses”:

As Israel stood by the waterside,
Let my people go,
At God’s command it did divide,
Let my people go.
Go down, Moses, way down in Egypt’s land,
Tell old Pharaoh: Let my people go.(9)

Bonhoeffer would travel back to New York at the urging of his friends and family to seek safe haven from an increasingly hostile Germany in 1939. He was already well-known as being a resister and trouble-making enemy of the state to Nazi forces and the so-called “Reich Church.”(10) During his first visit to America, he had also toured the south and was appalled at the devastating reality of racial prejudice and injustice. Now, eight years later, he found the country in worse condition. But he also found the Black Church still standing and still singing, a beacon of light and hope and in a dark and hopeless world. His conscience groaned: “I have come to the conclusion that I made a mistake in coming to America,” he wrote to Reinhold Niebuhr.(11) He would have to go back to Germany to live and struggle with his people rather than escaping to comfort and safety. This one final lesson from Harlem sent him back to Germany on one of the last ships that would sail there for years. Just a few weeks after his return, Hitler’s blitzkrieg invaded Poland and hurled the world into its second World War.

Bonhoeffer’s decision to return to Germany was essentially the decision to walk into his own grave—not that he was given one. But this is true discipleship, this is living the gospel holistically. His love of Scripture had taught him that, and his love of African American spirituality in Harlem had showed him that. These lessons are heard in his words and seen in his actions. The Bonhoeffer we know would not have been who he became without Harlem. He no doubt imbibed the words of Harlem Renaissance poet Countee Cullen, who wrote:

How Calvary in Palestine,
Extending down to me and mine,
Was but the first leaf in a line
Of trees on which a Man should swing
World without end, in suffering
For all men’s healing, let me sing.(12)

These stark lessons remain for us today as well. Where are we letting our comfort get in the way of our calling? Where is our safety taking precedence over our sanctification? Where is our security trumping our service? If we are blind to oppression and suffering, we are blind to the call of the holistic gospel to lift up those who are being crushed to the ground. God always responds to cries, and we are told to do likewise. It is a terrifying call, I grant you, and one I often fail in answering. But this is what it ultimately means to be “in the form of Christ” in a world of horrors. “The form of Jesus Christ,” Bonhoeffer reminds us, “alone victoriously encounters the world.”(13)

Derek Caldwell is a writer for Ravi Zacharias International Ministries in Atlanta, Georgia.

(1) Dietrich Bonhoeffer, Barcelona, Berlin, New York: 1928-1931, Dietrich Bonhoeffer Works, Volume 10 (Minneapolis, MN: Fortress Press, 2008), 31.
(2) Ibid., 265.
(3) Bonhoeffer would devour much of this literature himself, such as the work of Harlem Renaissance poet Countee Cullen, along with other African American intellectuals like W. E. B. Du Bois.
(4) Ibid., 31.
(5) Ibid., 315.
(6) Malcolm Muggeridge, “But Not of Christ” in Seeing Through the Eye: Malcolm Muggeridge on Faith, ed. Cecil Kuhne (San Francisco, CA: Ignatius Press, 2005), 29.
(7) Reggie Williams, “Dietrich Bonhoeffer, the Harlem Renaissance and the Black Christ,” in Bonhoeffer, Christ and Culture, ed. Keith L. Johnson and Timothy Larsen (Downers Grove, IL: Intervarsity Press, 2013), 61-62. Also see Reggie Williams, Bonhoeffer’s Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance (Baylor University Press, 2014).
(8) Charles Marsh, Strange Glory: A Life of Dietrich Bonhoeffer (New York: Alfred A. Knopf, 2014), 233-34.
(9) Interestingly, this is one of several spirituals used by Africans Americans during the era of chattel slavery that would be sung with double meaning. Slaves in the 19^th century “sung on one level with intense religious commitment and on another level as a code language to protest slavery and to plan for escape” (Sondra O’Neale, “A Slave’s Subtle War: Phillis Wheatley’s Use of Biblical Myth and Symbol,” Early American Literature 21 (1986): 145). It is this exact song that Harriet Tubman used to identify herself to fellow slaves during her many courageous rescue missions back to the southern United States.
(10) Where children’s baptism services often disgustingly ended with a prayer that “this child will grow up to be like Adolf Hitler and Heinrich Himmler” (Marsh, 283).
(11) Bonhoeffer, Theological Education Underground: 1937-1940, Dietrich Bonhoeffer Works, Volume 15 (Minneapolis, MN: Fortress Press, 2012), 210.
(12) Countee Cullen, “The Black Christ by Countee Cullen with Illustrations by Charles Cullen,” University of Missouri Libraries, February 19, 2014. Also, for an interesting look at how different races have depicted the color of Christ in American history, consider Edward J. Blum and Paul Harvey’s The Color of Christ: The Son of God and the Saga of Race in America (The University of North Carolina Press, 2012).
(13) Bonhoeffer, Ethics, Dietrich Bonhoeffer Works – Reader’s Edition (Minneapolis, MN: Fortress Press, 2015), 92.

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One of the wonderful gifts of being young is the endless optimism about the future. It seems that infinite possibilities stretch out before you; creative energy flows freely and there is a vitality that enlivens each new path and experience. All the roads before you open up and offer smooth transport to the attainment of one dream after another.

When I was a young child, the wisdom sayings of King Solomon were some of my favorite passages in the Bible. Their prescriptions offered an optimistic view of life for those who sought to follow the God. For some reason, the words seemed to bounce with joy, energy, and a sense of lightness. For example, “trust in the Lord with all your heart…and He will make your paths straight” were verses that seemed to indicate God’s direct guidance for all his children into happy, straight pathways. I inferred that trusting in God’s guidance would be the result of walking down all the wonderful, straight pathways that lay out before me. I would willingly and gladly walk towards the attainment of all my goals, desires, and dreams.

While these are still precious Scripture verses to me, I have come to understand them differently as an adult. The trust I proclaimed seemed easy as everything went my way. I didn’t rely on my own understanding because I didn’t have to! But, as is true of much of the human experience, my roads did not all run straight. When dreams began to die, life-goals went unmet, and desires dried up, I realized the challenge these verses really offer.

In his book, A Grief Observed, C.S. Lewis writes on the challenging nature of belief. “You never know how much you really believe anything until its truth or falsehood becomes a matter of life and death to you. It is easy to say you believe a rope to be strong and sound as long as you are merely using it to cord a box.”(1) Indeed, as many of my life goals unraveled before me, ‘trust in the Lord with all your heart, and do not lean on your own understanding’ took on new meaning in the face of absence, want, and unfulfillment. Real trust in God would be forged out of the fires of testing—testing that revealed whether or not I really believed in God, or in what God would give me. So, as God had seemingly abandoned my plans, my test of trust began.

C.S. Lewis picks up this theme in his marvelous book The Screwtape Letters. For maturation to take place, God must withdraw “all the supports and incentives” and “leave the creature to stand up on its own legs—to carry out from the will alone duties which have lost all relish.” He continues this thought through the character of Uncle Screwtape, the senior demon coaching his nephew Wormwood on the skills of devilry: “It is during such trough periods, much more than during the peak periods, that it is growing into the sort of creature He [God] wants it to be. Only then, when a human, no longer desiring, but still intending, to do our Enemy’s [God’s] will, looks round upon a universe from which every trace of Him seems to have vanished, and asks why he has been forsaken, and still obeys.”(2)

It is often when our paths are most crooked, when the “props” of the journey are nowhere to be found that we are most vulnerable to find other things in which to place trust. The withdrawn supports offer a painful challenge to grow up, and to allow trust to grow up as well. Here is where we learn to trust even while feeling lost and abandoned to crooked, twisting, and unsafe paths; paths we thought would lead us to our plans, dreams, and desires.

“Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge him and he will make your paths straight.” The journey from youth to adulthood is surely filled with many crooked paths. Many get lost along the way. Yet, the promise of this ancient proverb is that God can and will make paths straight for those who find trust—trust that often is matured by struggle and the courage to trod down crooked paths of disappointment.

Margaret Manning Shull is a member of the speaking and writing team at Ravi Zacharias International Ministries in Bellingham, Washington.

(1) C.S. Lewis, A Grief Observed (New York: Harper-Collins, 1961), 34.
(2) C.S. Lewis, The Screwtape Letters (New York: Harper-Collins, 2001), 40.

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Studies have shown that at any given time, it is the poor and the marginalized sections of society who are always the most vulnerable, much more so in a crisis or disaster. It is not surprising that in the present crisis brought about by COVID-19, once again the unrecognized, unacknowledged, unseen sections of India’s millions are bearing the brunt of the suffering.

The migrant workers of India have been particularly hard hit. Migrating in droves from the many villages that dot India’s landscape, workers flock to big cities to support their families back home, living in congested urban ghettoes to survive. Often seen disparagingly as “intruders” and “outsiders” in the places where they live and work, these workers became refugees almost overnight in the wake of the national lock down. Stranded, jobless, and helpless, most opted to make the long trek back home. Tragically, many died on the way from sheer exhaustion and hunger.

These tragic stories captured center space on social media recently, prompting the government and the public to take some form of action to alleviate this suffering. The plight of the migrant workers of India—desperation, tiredness, and hunger writ large on their faces—was suddenly pushed to the forefront of public consciousness in a way that has never before occurred. Sadly, it took a crisis of pandemic proportions to give voice and visibility to this otherwise silent, unseen, and oppressed group of people. In this, India is not alone. Many Native American tribes in the US have also suffered disproportionately under COVID-19, calling attention to suffering long ignored and unseen.

Yet for India, the COVID-19 crisis has not only exposed the exploited condition of the migrant community, but it also reveals how heavily our nation’s economy is dependent on these vulnerable men and women whose hardships we have long ignored. Without this workforce, many factories and industries have been severely crippled and it is no exaggeration to say that it seems as if the economy will come to a grinding halt. Though India’s economic growth is planned out and strategized in business schools and boardrooms, it is this grassroots labor force that makes it all a workable reality. Realizing this, the government, companies, and building contractors are now trying to woo migrant workers with more rewarding offers to get them to stay. It is my hope that these steps toward awareness will help us to look at these men and women with new eyes, that the unseen and unheard among us will be treated with the respect and dignity they deserve. It is my hope that we will work towards bettering their lives and correcting the oppression of their work conditions.

As a part of the Christian community, I affirm these hopeful signs of a greater, more just awareness. I believe that we are called to affirm people’s worth not because of what they can offer us but simply because they are human. The Bible asserts that every human being is created by God in God’s own image, which affords us both worth and purpose. Though the world does not allocate dignity in this way, we profess a holy God who is at work renewing all creation. I long to see a world that reflects this redemptive hope. I long to see my country treat each person, whatever his or her political or economic status, with the respect that he or she deserves. I long to see every contribution toward the development and growth of the country truly recognized and appreciated.

From this biblical vision of justice, two hopeful lessons come to mind. First, I am called to speak out. For the Christian, it is a biblical mandate to be the voice of the voiceless. Speaking out does not simply mean “protesting against,” but implies a proactive engagement with policies and laws that will result in equitable opportunities and dignity for the poorest of the poor. We need to engage with institutions and authority to work toward a fair and better future for the least of these. This demands hard work, research, and persistence. Living in a country such as mine, where the dominant worldview is one that attributes a person’s present condition to acts done in previous lifetimes, the task is not going to be easy. Nor will this mindset built over centuries of conditioning change overnight. We need strong, moral voices in our nation today to speak up for marginalized communities.

Second, I am called to reach out. As a follower of Christ, I am not only called to speak out but also to live out God’s eternal story of grace and kindness to the poor and oppressed. Recently, NDTV aired an interview with Mr. Cherian Thomas who shared stories of World Vision’s reach to the children of our country, especially those from the poorer sections of society. His heart-warming account called to mind the prayer of Bob Pierce, founder of World Vision, who is said to have prayed: “Let my heart be broken by the things that break the heart of God.”

With a similar call to participation, theologian Christoph Schwoebel notes: “If the Cross and Resurrection of Christ point to the fact that God re-creates human dignity where it has been violated and abused, the Church which claims to be the Church of Christ is committed to sharing the situation of those who have lost their dignity in human eyes and to communicating to them the message that their dignity is re-created by the one who first bestowed it upon them.”(1)

Let my heart be broken by the things that break the heart of God. Let my commitment to sharing God’s re-creation of dignity where it has been violated go unfettered. This should be our prayer every day of our lives.

Tejdor Tiewsoh is a speaker and trainer with Ravi Zacharias International Ministries in Shillong, India.

(1) Christoph Schwoebel, “Recovering Human Dignity,” in God and Human Dignity, ed. R. Kendall Soulen and Linda Woodhead (Grand Rapids and Cambridge: Eerdmans, 2006), 58.

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