What makes the Bible more than ink on paper?
The living word, Eberhard Arnold writes, is greater than the words of the Bible, which even the devil used to tempt Jesus. The scriptures on their own can never produce the righteousness, mercy, and faithfulness that count before God.
But when the Holy Spirit speaks this living word into the hearts of those who have set out on the way of discipleship to Christ, the deepest meaning of the scriptures are opened up to them. Those who have accepted this living word, which never contradicts the Bible, also agree with one another. Transformed from within, they receive the strength, clarity, and unity they need to carry out the task God has given them – to make God’s kingdom a reality on earth.
The final volume of five in
Inner Land, The Living Word includes a preface by Eberhard Arnold’s son J. Heinrich Arnold, who has written elsewhere: “My father not only believed that
Inner Land was the most important book he had written; he also believed and told me that he included in this book everything in his life he had ever experienced of Christ, of the suffering of humankind, of the murderous spirit of mammon, of human life and divine life altogether.”
About Innerland: It is hard to exaggerate the significance of
Innerland, either for Eberhard Arnold or his readers. It absorbed his energies off and on for most of his adult life – from World War I, when he published the first chapter under the title
War: A Call to Inwardness, to 1935, the last year of his life.
Packed in metal boxes and buried at night for safekeeping from the Nazis, who raided the author’s study a year before his death (and again a year after it),
Innerland was not openly critical of Hitler’s regime. Nevertheless, it attacked the spirits that animated German society: its murderous strains of racism and bigotry, its heady nationalistic fervor, its mindless mass hysteria, and its vulgar materialism. In this sense
Innerland stands as starkly opposed to the zeitgeist of our own day as to that of the author’s.
At a glance, the focus of Innerland seems to be the cultivation of the spiritual life as an end in itself. Nothing could be more misleading. In fact, to Eberhard Arnold the very thought of encouraging the sort of selfish solitude whereby people seek their own private peace by shutting out the noise and rush of public life around them is anathema. He writes in
The Inner Life:
“These are times of distress. We cannot retreat, willfully blind to the overwhelming urgency of the tasks pressing on society. We cannot look for inner detachment in an inner and outer isolation…The only justification for withdrawing into the inner self to escape today’s confusing, hectic whirl would be that fruitfulness is enriched by it. It is a question of gaining within, through unity with eternal powers, a strength of character ready to be tested in the stream of the world.”
Despre autor
Eberhard Arnold (1883–1935) studied theology, philosophy, and education at Breslau, Halle, and Erlangen, where he received his doctorate in 1909. He became a sought-after writer, lecturer, and speaker in his native Germany. Arnold was active in the student revival movement sweeping the country and became secretary of the German Christian Student Union. In 1916 he became literary director of the Furche Publishing House in Berlin and editor of its monthly periodical. Like thousands of young Europeans, Eberhard Arnold and his wife Emmy were disillusioned by the failure of the establishment – especially the churches – to provide answers to the problems facing society in the turbulent years following World War I. In 1920, out of a desire to put into practice the teachings of Jesus, the Arnolds and their five young children turned their backs on the privileges of middle-class life in Berlin and moved to the small German village of Sannerz. There, with a handful of like-minded seekers who drew inspiration from the Youth Movement, the sixteenth-century Anabaptists, and the early Christians, they founded an intentional community on the basis of the Sermon on the Mount. The community, which supported itself by agriculture and a small but vibrant publishing house, attracted thousands of visitors and eventually grew into the international communal movement known as the Bruderhof.
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