In 1930, with the support of a Sloane fellowship he journeyed to the
United States to study at Union Theological Seminary in New York City.
While in New York he studied with Reinhold Niebuhr and developed a close
friendship with Paul Lehman, who introduced Bonhoeffer to the concept of
social justice. He saw
racism
firsthand as he gained familiarity with Black churches in Harlem through
his friendship with Frank Fisher, an African American student at
Union.11Bethge, Dietrich Bonhoeffer, Revised Edition ,
150. He also developed an understanding of pacifism and the need for
nonviolent solutions to the day’s problems through his friendship with
the Frenchman, Jean Lasserre.22Bethge, Dietrich
Bonhoeffer, Revised Edition , 153.
When Bonhoeffer returned to Berlin in 1931, he was particularly
disturbed by increasing discrimination against the Jewish people of
Germany, some of whom were pastors in German churches. In this
Bonhoeffer was a lone voice for the most part.33Ericksen,Complicity in the Holocaust Churches and Universities in Nazi
Germany, 100. The attempts to make a strong statement against
discrimination were thwarted in the Bethel confession, a precursor to
the Barmen declaration.44Bethge, Dietrich Bonhoeffer,
Revised Edition, 371. Bonhoeffer found himself in sharp opposition
to the Nazi government, but also was in opposition to his fellow pastors
and theologians, whom he felt were not strong enough in their opposition
to the discriminatory practices of the Nazi regime. In order to get his
bearings, he assumed pastoral duties in England in 1934.
Bonhoeffer supported the Barmen declaration, but again was frustrated by
its inadequacies with respect to the Jewish question. He witnessed the
further assault of the government on the Confessing church. He became
more convinced of the importance of nonviolent means as a way of
resisting this evil and made plans to visit Gandhi in India. However,
the increasing pressure of the Nazi regime forced him to return to
Germany to set up a seminary in exile at Finkenwalde where he met
Eberhard Bethge.55John W. de Gruchy, Daring, Trusting
Spirit (Minneapolis, MN: Fortress Press, 2005), loc 268. The
conflict for Bonhoeffer heightened as time progressed; he knew his
government was evil, and yet it was as if he were a lone voice in his
support of the Jews. His frustration with his fellow pastors grew and he
drifted into a self-exile.
He went to America in 1939 to teach at Union but after a short period of
time returned to Germany, despite the pleas of Niebuhr and Lehmann. Upon
his return to Germany he became actively involved in the resistance
movement, including the plan to assassinate Hitler, through his
brother-in-law, Hans von Dohnanyi, and brother, Klaus, who worked in the
Abwehr, which was not only the counterintelligence agency of the German
military but was also part of the resistance movement against the Nazi
government as well as the center for plans to assassinate
Hitler.66Sifton and Stern, No Ordinary Men, 73.
Bonhoeffer became an agent of the Abwehr, which prevented him from being
drafted by the military and also gave him immunity from arrest by the
Gestapo.
From 1940 to his arrest in April 1943, Bonhoeffer traveled throughout
Europe, trying to find ways to bring down the Nazi government. The
failed assassination attempt and increasing suspicion by the Gestapo led
to the arrest of Bonhoeffer and many others, including his brother and
brother-in-law. While in several prisons, including Tegel in Berlin, he
wrote numerous letters which were ultimately published.77Dietrich
Bonhoeffer, Letters and Papers from Prison (Minneapolis, MN:
Fortress Press, 2010), 56. With the help of his jailers and Bethge,
these letters as well as his unfinished book on ethics were smuggled out
of Tegel and years later were read by millions thanks to the heroic
efforts of his best friend Bethge.88de Gruchy, Daring,
Trusting Spirit, loc 1274. In late 1944 and early 1945, Bonhoeffer
was sent to a series of concentration camps, the last one being
Flossenburg, where he was murdered April 9, 1945, weeks before the
Allies liberated Europe. His death was a final act of solidarity not
only with the cross of Jesus Christ but also with the countless victims
of Nazi evil, as he himself became one of the last to die for having
dared to resist that evil. The Bonhoeffer family, who lost sons Dietrich
and Klaus as well as sons-in-law Hans and Rudiger Schleicher, suffered
greatly as a result of the twelve years of Nazi rule.
Bonhoeffer’s
Lutheran theology underwent radical changes as his contempt for the
government and his fellow pastors grew, although there is an underlying
consistency in his thought which was informed by Luther’s theology of
the cross.99H. Gaylon Barker, The Cross of Reality(Minneapolis, MN: Fortress Press, 2015), 12. Throughout his life he
was concerned about what it meant to be a disciple or follower of Jesus.
For Bonhoeffer, accepting the call of Jesus leads to a change in the
behavior of those who hear it. The call to discipleship creates a new
situation1010Dietrich Bonhoeffer, Discipleship(Minneapolis, MN: Fortress Press, 2001), 62. and leads to death, if
not physical, then at least death of the old self or the old
ways.1111Bonhoeffer, Discipleship, 87. As a result of his
imprisonment, Bonhoeffer began to see the world in a new way, stating,
“It remains an experience of incomparable value that we have for once
learned to see the great events of history from below, from the
perspective of the outcasts, the suspects, the maltreated, the
powerless, the oppressed and reviled, in short from the perspective of
the suffering.”1212Bonhoeffer, Letters and Papers from
Prison, 52.
Unlike Althaus and Thielicke, Bonhoeffer had traveled extensively and
spoke English. For a young man who died before his fortieth birthday, he
had experienced a great deal. His travels to America and his dogged
opposition to racial cleansing shaped his view that the church is the
church only when it exists for others, to be of service to others and
not the self-esteem of the clergy. This radical view of Jesus as the one
for others and the church as the servant of the world caught many of his
fellow theologians off guard; some felt that this was not the real
Bonhoeffer, the traditional Lutheran. Of course, Bonhoeffer never lived
to write a theology to fully explain himself. This has led to
controversy as to who Bonhoeffer really was and what he professed; it
has resulted in much speculation and debate and has served to heighten
interest in this remarkable man. One’s view of Bonhoeffer is shaped by
which of his books you read, which period of his life you consider.
Another perplexing aspect of Bonhoeffer’s life was how he changed from a
pacifist to someone who advocated the violent overthrow of his
government. Bonhoeffer had been warned by Niebuhr that the nonviolent
method of Gandhi would not work in the evil regime of Nazi Germany. This
change was one that caused Bonhoeffer much doubt and insecurity but
given his disdain for his government and his frustration with the
Confessing church, it was probably the only course of action available
to him. There is much that is not known about Bonhoeffer’s reasons for
joining the conspiracy; the best source for understanding this is hisEthics , which he wrote while in prison and which was published
posthumously. For Bonhoeffer, the decision to join the conspiracy was
like a leap in the dark.1313Robin Lovin, “Reinhold Niebuhr and
Dietrich Bonhoeffer on Responsibility,” in Engaging Bonhoeffer:
The Impact and Influence of Bonhoeffer’s Life and Thought , ed.
Matthew D. Kirkpatrick (Minneapolis, MN: Fortress Press, 2016), 78.
The only certainty was that the conspirators were breaking the law by
contemplating a premeditated killing and breaking their oaths of office.
This grave action was in part explained by Bonhoeffer’s understanding of
Jesus Christ, “who has taken on and bears the selves of all human
beings.”1414Dietrich Bonhoeffer, Ethics ( Minneapolis, MN:
Fortress Press, 2005), 231. In essence, Bonhoeffer broke the law in
order to sanctify it.1515Bonhoeffer, Ethics , 297. In the
end, all he could do was rely on the grace of the Lord, who acts on
behalf of others and becomes guilty in their place.1616Lovin,
“Reinhold Niebuhr and Dietrich Bonhoeffer on Responsibility,” 78.
Amazingly, 1996 was the year that Dietrich Bonhoeffer ceased to be a
traitor in the eyes of the German law.1717John W. de Gruchy,
”Bonhoeffer’s Legacy: A New Generation,” Christian Century114, no. 11 (1997), 343. Whereas some have viewed him as a traitor to
his country, others believe he did not do enough when it came to the
Jews.1818Kenneth C. Barnes, “Dietrich Bonhoeffer and Hitler’s
Persecution of the Jews,” in Betrayal German Churches and the
Holocaust, ed. Robert P. Ericksen and Susanna Heschel (Minneapolis,
MN: Fortress Press, 1999), 110. It is noteworthy that Bonhoeffer’s
twin sister, Sabine, was married to a Jewish man, Gerhard Leibholz, who
moved to England before the start of the war. Despite these different
assessments, one must never forget that Bonhoeffer had to leave the
church in order to resist the Nazi evil and the complicit church. He
paid the ultimate price for this resistance. Over the years, the
interest in Bonhoeffer has been considerable. Never has a single
theologian been claimed by so many from all over the world in places as
varied as South Africa and South America. The International Bonhoeffer
Society was established in 1973, and the Bonhoeffer works project was
launched by Bethge to reconstruct and reedit Bonhoeffer’s works
resulting in a sixteen volume set in both German and English. Most
recently this intense interest along with the different views of
Bonhoeffer have resulted in a battle over his identity.1919Stephen
R. Haynes, The Battle for Bonhoeffer (Grand Rapids, MI: William
B. Eerdmans Publishing Company, 2018), 1.