Dietrich Bonhoeffer

Dietrich Bonhoeffer

Bonhoeffer in 1939
Born (1906-02-04)4 February 1906
Breslau, Silesia Province, Prussia, German Empire
Died 9 April 1945(1945-04-09) (aged 39)
Flossenbürg concentration camp, Nazi Germany
49°44′06″N 12°21′21″E / 49.734958°N 12.35577°E / 49.734958; 12.35577 (Execution Site of 20 July 1944 Plot (Nazi Germany Resistance))
Education Staatsexamen (Tübingen), Doctor of Theology (Berlin), Privatdozent (Berlin)
Church Evangelical Church of the old-Prussian Union
Confessing Church
Writings Author of several books and articles (see below)
Congregations served
 Zion's Church congregation, Berlin
German-speaking congregations of St. Paul's and Sydenham, London
Offices held
 Associate lecturer at Frederick William University of Berlin (1931–36)
Student pastor at Technical College, Berlin (1931–33)
Lecturer of Confessing Church candidates of pastorate in Finkenwalde (1935–37)
Title Ordained pastor

Dietrich Bonhoeffer (German: [ˈdiːtʁɪç ˈboːnhœfɐ]; 4 February 1906 – 9 April 1945) was a German Lutheran pastor, theologian, anti-Nazi dissident, and key founding member of the Confessing Church. His writings on Christianity's role in the secular world have become widely influential, and his book The Cost of Discipleship became a modern classic.[1]

Apart from his theological writings, Bonhoeffer was known for his staunch resistance to the Nazi dictatorship, including vocal opposition to Hitler's euthanasia program and genocidal persecution of the Jews.[2] He was arrested in April 1943 by the Gestapo and imprisoned at Tegel prison for one and a half years. Later he was transferred to a Nazi concentration camp. After being associated with the plot to assassinate Adolf Hitler, he was quickly tried, along with other accused plotters, including former members of the Abwehr (the German Military Intelligence Office), and then executed by hanging on 9 April 1945 as the Nazi regime was collapsing.

Early life

Childhood and family

Bonhoeffer was born on 4 February 1906 in Breslau (now Wrocław, Poland), into a large family. In addition to his other siblings, Dietrich had a twin sister, Sabine Bonhoeffer Leibholz: he and Sabine were the sixth and seventh children out of eight. His father was psychiatrist and neurologist Karl Bonhoeffer. His mother Paula Bonhoeffer, née von Hase, was a teacher and the granddaughter of Protestant theologian Karl von Hase and painter Stanislaus Kalckreuth. His oldest brother Karl Friedrich Bonhoeffer became a chemist, and, along with Paul Harteck, discovered the spin isomers of hydrogen in 1929. Walter Bonhoeffer, the second born of the Bonhoeffer family, was killed in action during World War I, when the twins were 12. The third Bonhoeffer child, Klaus, was involved in the 20 July plot to assassinate Adolf Hitler, along with Dietrich; he, too, was executed by the Nazis. Both of Bonhoeffer's older sisters, Ursula Bonhoeffer Schleicher and Christel Bonhoeffer von Dohnanyi, married men who were eventually executed by the Nazis. Christel was imprisoned by the Nazis but survived. Sabine and their youngest sister Susanne Bonhoeffer Dress each married men who survived Nazism. His cousin Karl-Günther von Hase was the German Ambassador to the United Kingdom from 1970 to 1977.

Bonhoeffer completed his Staatsexamen, the equivalent of both a bachelor's degree and a master's degree, at the Protestant Faculty of Theology of the University. He went on to complete his Doctor of Theology degree (Dr. theol.) from [Berlin University] in 1927, graduating 'summa cum laude'.

Studies in America

Still too young to be ordained, the 24-year-old Bonhoeffer went to the United States in 1930 for postgraduate study and a teaching fellowship at New York City's Union Theological Seminary. Although Bonhoeffer found the American seminary not up to his exacting German standards ("There is no theology here."),[3] he had life-changing experiences and friendships. He studied under Reinhold Niebuhr and met Frank Fisher, a black fellow seminarian who introduced him to Abyssinian Baptist Church in Harlem, where Bonhoeffer taught Sunday school and formed a lifelong love for African-American spirituals, a collection of which he took back to Germany. He heard Adam Clayton Powell, Sr., preach the Gospel of Social Justice and became sensitive to not only social injustices experienced by minorities but also the ineptitude of the church to bring about integration.[4] Bonhoeffer began to see things "from below"—from the perspective of those who suffer oppression. He observed, "Here one can truly speak and hear about sin and grace and the love of God...the Black Christ is preached with rapturous passion and vision." Later Bonhoeffer referred to his impressions abroad as the point at which he "turned from phraseology to reality."[3] He also learned to drive an automobile, although he failed the driving test three times.[5] He traveled by car through the United States to Mexico, where he had been invited to speak on the subject of peace. His early visits to Italy, Libya, Spain, the United States, Mexico, and Cuba opened Bonhoeffer to ecumenism.[6]

Career

Dietrich Bonhoeffer on a weekend getaway with confirmands of Zion's Church congregation (1932)[7]

After returning to Germany in 1931, Bonhoeffer became a lecturer in systematic theology at the University of Berlin. Deeply interested in ecumenism, he was appointed by the World Alliance for Promoting International Friendship through the Churches (a forerunner of the World Council of Churches) as one of its three European youth secretaries. At this time he seems to have undergone something of a personal conversion from being a theologian primarily attracted to the intellectual side of Christianity to being a dedicated man of faith, resolved to carry out the teaching of Christ as he found it revealed in the Gospels.[8] On 15 November 1931—at the age of 25—he was ordained at the Old-Prussian United St. Matthew's Church (German: St. Matthäuskirche) in Berlin.

Confessing Church

Memorial of Dietrich Bonhoeffer in front of St. Peter's Church, Hamburg

Bonhoeffer's promising academic and ecclesiastical career was dramatically altered with Nazi ascension to power on 30 January 1933. He was a determined opponent of the regime from its first days. Two days after Hitler was installed as Chancellor, Bonhoeffer delivered a radio address in which he attacked Hitler and warned Germany against slipping into an idolatrous cult of the Führer (leader), who could very well turn out to be Verführer (mis-leader, or seducer). He was cut off the air in the middle of a sentence, though it is unclear whether the newly elected Nazi regime was responsible.[9] In April 1933, Bonhoeffer raised the first voice for church resistance to Hitler's persecution of Jews, declaring that the church must not simply "bandage the victims under the wheel, but jam the spoke in the wheel itself."[10] In retrospect, his famous speech can be seen as anti-semitic, and playing into the hands of the Nazi regime. He ascribed the suffering of the Jews to God's righteous punishment for the killing of Jesus. He used the anti-semitic terminology "Jewish problem", and accepted the authority of the state to deal with the "problem" as it saw fit.[11]

In November 1932, two months before the Nazi takeover, there had been an election for presbyters and synodals (church officials) of the German Landeskirche (Protestant established churches). This election was marked by a struggle within the Old-Prussian Union Evangelical Church between the nationalistic German Christian (Deutsche Christen) movement and Young Reformers—a struggle which threatened to explode into schism. In July 1933, Hitler unconstitutionally imposed new church elections. Bonhoeffer put all his efforts into the election, campaigning for the selection of independent, non-Nazi officials.

Despite Bonhoeffer's efforts, in the rigged July election an overwhelming majority of key church positions went to Nazi-supported Deutsche Christen people.[12] The Deutsche Christen won a majority in the general synod of the Old-Prussian Union Evangelical Church and all its provincial synods except Westphalia, and in synods of all other Protestant church bodies, except for the Lutheran churches of Bavaria, Hanover, and Württemberg. The non-Nazi opposition regarded these bodies as uncorrupted "intact churches", as opposed to the other so-called "destroyed churches."

In opposition to Nazification, Bonhoeffer urged an interdict upon all pastoral services (baptisms, weddings, funerals, etc.), but Karl Barth and others advised against such a radical proposal.[13] In August 1933, Bonhoeffer and Hermann Sasse were deputized by opposition church leaders to draft the Bethel Confession,[14] a new statement of faith in opposition to the Deutsche Christen movement. Notable for affirming God's faithfulness to Jews as His chosen people, the Bethel Confession was so watered down to make it more palatable that Bonhoeffer ultimately refused to sign it.[15]

In September 1933, the national church synod at Wittenberg voluntarily passed a resolution to apply the Aryan paragraph within the church, meaning that pastors and church officials of Jewish descent were to be removed from their posts. Regarding this as an affront to the principle of baptism, Martin Niemöller founded the Pfarrernotbund (Pastors' Emergency League). In November, a rally of 20,000 Deutsche Christens demanded the removal of the Old Testament from the Bible, which was seen by many as heresy, further swelling the ranks of the Emergency League.[16]

Within weeks of its founding, more than a third of German pastors had joined the Emergency League. It was the forerunner of the Bekennende Kirche (Confessing Church), which aimed to preserve traditional Christian beliefs and practices.[17] The Barmen Declaration, drafted by Barth in May 1934 and adopted by the Confessing Church, insisted that Christ, not the Führer, was the head of the church.[18] The adoption of the declaration has often been viewed as a triumph, although by Wilhelm Niemöller's estimate, only 20% of German pastors were supporting the Confessing Church.[19]

Ministries in London

When Bonhoeffer was offered a parish post in eastern Berlin in the autumn of 1933, he refused it in protest at the nationalist policy, and accepted a two-year appointment as a pastor of two German-speaking Protestant churches in London: the German Lutheran Church in Dacres Road, Sydenham.[18][20] and the German Reformed Church of St Paul's, Goulston Street, Whitechapel.[21][22] He explained to Barth that he had found little support for his views—even among friends—and that "it was about time to go for a while into the desert", Barth regarded this as running away from real battle. He sharply rebuked Bonhoeffer, saying, "I can only reply to all the reasons and excuses which you put forward: 'And what of the German Church?'" Barth accused Bonhoeffer of abandoning his post and wasting his "splendid theological armory" while "the house of your church is on fire" and chided him to return to Berlin "by the next ship."[23]

Bonhoeffer however did not go to England simply to avoid trouble at home, but he had hoped to put the ecumenical movement to work in the interest of the Confessing Church. He continued his involvement with the Confessing Church, running up a high telephone bill to maintain his contact with Martin Niemöller. In international gatherings, Bonhoeffer rallied people to oppose the Deutsche Christen movement and its attempt to amalgamate Nazi nationalism with the Christian gospel. When Bishop Theodor Heckel—the official in charge of German Lutheran Church foreign affairs—traveled to London to warn Bonhoeffer to abstain from any ecumenical activity not directly authorized by Berlin, Bonhoeffer refused to abstain.[24]

Underground seminaries

In 1935, Bonhoeffer was presented with a much-sought-after opportunity to study non-violent resistance under Gandhi in his ashram, but, perhaps remembering Barth's rebuke, decided to return to Germany in order to head an underground seminary for training Confessing Church pastors in Finkenwalde. As the Nazi suppression of the Confessing Church intensified, Barth was driven back to Switzerland in 1935; Niemöller was arrested in July 1937; and in August 1936, Bonhoeffer's authorization to teach at the University of Berlin was revoked after he was denounced as a "pacifist and enemy of the state" by Theodor Heckel.

Bonhoeffer's efforts for the underground seminaries included securing necessary funds, and he found a great benefactor in Ruth von Kleist-Retzow. In times of trouble, Bonhoeffer's former students and their wives would take refuge in von Kleist-Retzow's Pomeranian estate, and Bonhoeffer was a frequent guest. Later he fell in love with Kleist-Retzow's granddaughter Maria von Wedemeyer,[25] to whom he became engaged three months before his arrest. By August 1937, Himmler decreed the education and examination of Confessing Church ministry candidates illegal. In September 1937, the Gestapo closed the seminary at Finkenwalde and by November arrested 27 pastors and former students. It was around this time that Bonhoeffer published his best-known book, The Cost of Discipleship, a study on the Sermon on the Mount, in which he not only attacked "cheap grace" as a cover for ethical laxity but also preached "costly grace".

Bonhoeffer spent the next two years secretly traveling from one eastern German village to another to conduct "seminary on the run" supervision of his students, most of whom were working illegally in small parishes within the old-Prussian Ecclesiastical Province of Pomerania. The von Blumenthal family hosted the seminary in its estate of Groß Schlönwitz. The pastors of Groß Schlönwitz and neighbouring villages supported the education by employing and housing the students (among whom was Eberhard Bethge, who later edited Bonhoeffer's "Letters and Papers from Prison") as vicars in their congregations.[26]

In 1938, the Gestapo banned Bonhoeffer from Berlin. In summer 1939, the seminary was able to move to Sigurdshof, an outlying estate (Vorwerk) of the von Kleist family in Wendish Tychow. In March 1940, the Gestapo shut down the seminary there following the outbreak of World War II.[26] Bonhoeffer's monastic communal life and teaching at Finkenwalde seminary formed the basis of his books, The Cost of Discipleship and Life Together.

Bonhoeffer's sister Sabine, along with her Jewish-classified husband Gerhard Leibholz and their two daughters, escaped to England by way of Switzerland in September 1940.[27]

Return to the United States

In February 1938, Bonhoeffer made an initial contact with members of the German Resistance when his brother-in-law Hans von Dohnányi introduced him to a group seeking Hitler's overthrow at Abwehr, German military intelligence.

Bonhoeffer also learned from Dohnányi that war was imminent and was particularly troubled by the prospect of being conscripted. As a committed pacifist opposed to the Nazi regime, he could never swear an oath to Hitler and fight in his army. Not to do so was potentially a capital offense. He worried also about consequences his refusing military service could have for the Confessing Church, as it was a move that would be frowned upon by most Christians and their churches at the time.[24]

It was at this juncture that Bonhoeffer left for the United States in June 1939 at the invitation of Union Theological Seminary in New York. Amid much inner turmoil, he soon regretted his decision despite strong pressures from his friends to stay in the United States. He wrote to Reinhold Niebuhr: "I have come to the conclusion that I made a mistake in coming to America. I must live through this difficult period in our national history with the people of Germany. I will have no right to participate in the reconstruction of Christian life in Germany after the war if I do not share the trials of this time with my people... Christians in Germany will have to face the terrible alternative of either willing the defeat of their nation in order that Christian civilization may survive or willing the victory of their nation and thereby destroying civilization. I know which of these alternatives I must choose but I cannot make that choice from security."[28] He returned to Germany on the last scheduled steamer to cross the Atlantic.[29]

Abwehr agent

Dietrich Bonhoeffer's study

Back in Germany, Bonhoeffer was further harassed by the Nazi authorities as he was forbidden to speak in public and was required to regularly report his activities to the police. In 1941, he was forbidden to print or to publish. In the meantime, Bonhoeffer joined the Abwehr (a German military intelligence organization). Dohnányi, already part of the Abwehr, brought him into the organization on the claim his wide ecumenical contacts would be of use to Germany, thus protecting him from conscription to active service.[30] Bonhoeffer presumably knew about various 1943 plots against Hitler through Dohnányi, who was actively involved in the planning.[30] In the face of Nazi atrocities, the full scale of which Bonhoeffer learned through the Abwehr, he concluded that "the ultimate question for a responsible man to ask is not how he is to extricate himself heroically from the affair, but how the coming generation shall continue to live."[31] He did not justify his action but accepted that he was taking guilt upon himself as he wrote "when a man takes guilt upon himself in responsibility, he imputes his guilt to himself and no one else. He answers for it... Before other men he is justified by dire necessity; before himself he is acquitted by his conscience, but before God he hopes only for grace."[32] (In a 1932 sermon, Bonhoeffer said: "the blood of martyrs might once again be demanded, but this blood, if we really have the courage and loyalty to shed it, will not be innocent, shining like that of the first witnesses for the faith. On our blood lies heavy guilt, the guilt of the unprofitable servant who is cast into outer darkness."[33])

Under cover of the Abwehr, Bonhoeffer served as a courier for the German resistance movement to reveal its existence and intentions to the allies in hope of garnering their support, and, through his ecumenical contacts abroad, to secure possible peace terms with the Allies for a post-Hitler government. His visits to Norway, Sweden, and Switzerland were camouflaged as legitimate intelligence activities for the Abwehr. In May 1942, he met Anglican Bishop George Bell of Chichester, a member of the House of Lords and an ally of the Confessing Church, contacted by Bonhoeffer's exiled brother-in-law Leibholz; through him feelers were sent to British foreign minister Anthony Eden. However, the British government ignored these, as it had all other approaches from the German resistance.[34] Dohnányi and Bonhoeffer were also involved in Abwehr operations to help German Jews escape to Switzerland. During this time Bonhoeffer worked on Ethics and wrote letters to keep up the spirits of his former students. He intended Ethics as his magnum opus, but it remained unfinished when he was arrested. On 5 April 1943, Bonhoeffer and Dohnányi were arrested and imprisoned.

Imprisonment

For a year and a half, Bonhoeffer was imprisoned at Tegel military prison awaiting trial. There he continued his work in religious outreach among his fellow prisoners and guards. Sympathetic guards helped smuggle his letters out of prison to Eberhard Bethge and others, and these uncensored letters were posthumously published in Letters and Papers from Prison. One of those guards, a Corporal named Knobloch, even offered to help him escape from the prison and "disappear" with him, and plans were made for that end. But Bonhoeffer declined it fearing Nazi retribution on his family, especially his brother Klaus and brother-in-law Hans von Dohnányi who were also imprisoned.[35]

Flossenbürg concentration camp, Arrestblock-Hof: Memorial to members of German resistance executed on 9 April 1945

After the failure of the 20 July Plot on Hitler's life in 1944 and the discovery in September 1944 of secret Abwehr documents relating to the conspiracy, Bonhoeffer's connection with the conspirators was discovered. He was transferred from the military prison Tegel in Berlin, where he had been held for 18 months, to the detention cellar of the house prison of the Reich Security Head Office, the Gestapo's high-security prison. In February 1945, he was secretly moved to Buchenwald concentration camp, and finally to Flossenbürg concentration camp.

On 4 April 1945, the diaries of Admiral Wilhelm Canaris, head of the Abwehr, were discovered, and in a rage upon reading them, Hitler ordered that the Abwehr conspirators be destroyed.[36] Bonhoeffer was led away just as he concluded his final Sunday service and asked an English prisoner Payne Best to remember him to Bishop George Bell of Chichester if he should ever reach his home: "This is the end—for me the beginning of life."[37]

Execution

Bonhoeffer was condemned to death on 8 April 1945 by SS judge Otto Thorbeck at a drumhead court-martial without witnesses, records of proceedings or a defense in Flossenbürg concentration camp.[38] He was executed there by hanging at dawn on 9 April 1945, just two weeks before soldiers from the United States 90th and 97th Infantry Divisions liberated the camp,[39][40] three weeks before the Soviet capture of Berlin and a month before the capitulation of Nazi Germany.

Bonhoeffer was stripped of his clothing and led naked into the execution yard, where he was hanged, along with fellow conspirators Admiral Wilhelm Canaris, Canaris's deputy General Hans Oster, military jurist General Karl Sack, General Friedrich von Rabenau,[41] businessman Theodor Strünck, and German resistance fighter Ludwig Gehre. Bonhoeffer's brother, Klaus Bonhoeffer, and his brother-in-law Rüdiger Schleicher were executed in Berlin on the night of 22–23 April as Soviet troops were already fighting in the capital. His brother-in-law Hans von Dohnányi had been executed in Sachsenhausen concentration camp on 8 or 9 April.

Eberhard Bethge, a student and friend of Bonhoeffer's, writes of a man who saw the execution: "I saw Pastor Bonhoeffer... kneeling on the floor praying fervently to God. I was most deeply moved by the way this lovable man prayed, so devout and so certain that God heard his prayer. At the place of execution, he again said a short prayer and then climbed the few steps to the gallows, brave and composed. His death ensued after a few seconds. In the almost fifty years that I worked as a doctor, I have hardly ever seen a man die so entirely submissive to the will of God."[37]

Such is the traditional account of Bonhoeffer's death. Over the decades it achieved almost the status of an epitaph; for instance, Eric Metaxas's best-selling biography quotes it without comment.[42] But many recent biographers see problems with the story, not due to Bethge but his source. The purported witness was a doctor at Flossenbürg concentration camp, Hermann Fischer-Hüllstrung[43] who may have wished to minimize the suffering of the condemned men to reduce his own culpability in their executions. J.L.F. Mogensen, a former prisoner at Flossenbürg, cited the length of time it took for the execution to be completed (almost six hours), plus departures from ordinary camp procedure that hardly would have been allowed the prisoners so late in the war, as jarring inconsistencies. Considering that the sentences had been confirmed at the highest levels of Nazi government, by individuals with a pattern of torturing prisoners who dared to challenge the regime, it is more likely that "the physical details of Bonhoeffer's death may have been much more difficult than we earlier had imagined."[44]

Other recent critics of the traditional account are more caustic. One terms the Fischer-Hüllstrung story as "unfortunately a lie," citing additional factual inconsistencies (the doctor described Bonhoeffer climbing the steps to the noose, but at Flossenbürg the gallows had none), and observing that "Fischer-Hüllstrung had the job of reviving political prisoners after they had been hanged until they were almost dead, in order to prolong the agony of their dying."[45] Another charges that Fischer-Hüllstrung's "subsequent statement about Bonhoeffer as kneeling in wordy prayer . . . belongs to the realm of legend."[46]

Legacy

Gallery of 20th Century Martyrs at Westminster Abbey. From left, Mother Elizabeth of Russia, Martin Luther King, Jr., Óscar Romero and Dietrich Bonhoeffer

Bonhoeffer's life as a pastor and theologian of great intellect and spirituality who lived as he preached—and his martyrdom in opposition to Nazism—exerted great influence and inspiration for Christians across broad denominations and ideologies, such as Martin Luther King, Jr. and the Civil Rights Movement, in the United States, the anti-communist democratic movement in Eastern Europe during the Cold War and the anti-Apartheid movement in South Africa.

Bonhoeffer is commemorated as a theologian and martyr by the United Methodist Church, Evangelical Lutheran Church in America and several church members of the Anglican Communion including the Episcopal Church (USA) on the anniversary of his death, 9 April.

The Deutsche Evangelische Kirche in Sydenham, London, at which he preached between 1933 and 1935, was destroyed by bombing in 1944. A replacement church was built in 1958 and named Dietrich-Bonhoeffer-Kirche in his honor.[47]

Theological legacy

Sculpture by Edith Breckwoldt, The ordeal. No man in the whole world can change the truth. One can only look for the truth, find it and serve it. The truth is in all places. citation by Dietrich Bonhoeffer

Overshadowed by the dramatic events of his life, Bonhoeffer's theology has nevertheless been influential. His theology has a fragmentary, unsystematic nature, due at least in part to his untimely death, and is subject to diverse and contradictory interpretations, sometimes necessarily based on speculation and projection. So, for example, while his Christocentric approach appeals to conservative, confession-minded Protestants, his commitment to justice and ideas about "religionless Christianity" are emphasized by liberal Protestants, though some of their interpretations have been challenged by John G. Stackhouse.[48]

Central to Bonhoeffer's theology is Christ, in whom God and the world are reconciled. Bonhoeffer's God is a suffering God, whose manifestation is found in this-worldliness. Bonhoeffer believed that the Incarnation of God in flesh made it unacceptable to speak of God and the world "in terms of two spheres"—an implicit attack upon Luther's doctrine of the two kingdoms. Bonhoeffer stressed personal and collective piety and revived the idea of imitation of Christ. He argued that Christians should not retreat from the world but act within it. He believed that two elements were constitutive of faith: the implementation of justice and the acceptance of divine suffering.[49] Bonhoeffer insisted that the church, like the Christians, "had to share in the sufferings of God at the hands of a godless world" if it were to be a true church of Christ.

In his prison letters, Bonhoeffer raised tantalizing questions about the role of Christianity and the church in a "world come of age", where human beings no longer need a metaphysical God as a stop-gap to human limitations; and mused about the emergence of a "religionless Christianity", where God would be unclouded from metaphysical constructs of the previous 1900 years. Influenced by Barth's distinction between faith and religion, Bonhoeffer had a critical view of the phenomenon of religion and asserted that revelation abolished religion (which he called the "garment" of faith). Having witnessed the complete failure of the German Protestant church as an institution in the face of Nazism, he saw this challenge as an opportunity of renewal for Christianity.

Years after Bonhoeffer's death, some Protestant thinkers developed his critique into a thoroughgoing attack against traditional Christianity in the "Death of God" movement, which briefly attracted the attention of the mainstream culture in the mid-1960s. However, some critics—such as Jacques Ellul and others—have charged that those radical interpretations of Bonhoeffer's insights amount to a grave distortion, that Bonhoeffer did not mean to say that God no longer had anything to do with humanity and had become a mere cultural artifact. More recent Bonhoeffer interpretation is more cautious in this regard, respecting the parameters of the neo-orthodox school to which he belonged. Bonhoeffer also influenced Comboni missionary Father Ezechiele Ramin.

Works by Bonhoeffer

English translations of Bonhoeffer's works, most of which were originally written in German, are available. Many of his lectures and books were translated into English over the years and are available from multiple publishers. These works are listed following the Fortress Press edition of Bonhoeffer's writings which, when completed, will be the definitive edition of Bonhoeffer's theological works and correspondence. The English language edition of Bonhoeffer's Works contains, in many cases, more material than the German Works series because of the discovery of hitherto unknown correspondence.

All sixteen volumes of the English Bonhoeffer Works Edition of Bonhoeffer's Oeuvre have been published as of October 2013. A newly published volume of selected readings entitled The Dietrich Bonhoeffer Reader which presents a chronological view of Bonhoeffer's theological development is now available as of 1 November 2013.[50]

Definitive Fortress Press editions of Bonhoeffer's works

Silence in the face of evil is itself evil. Not to speak is to speak. Not to act is to act. Dietrich Bonhoeffer, 1906–1945

Various works in the Bonhoeffer corpus individually published in English

Works about Bonhoeffer

Books

Films

Plays

Choral Theater

Verse about Bonhoeffer

Opera

Oratorio

References

  1. ↑ "Dietrich Bonhoeffer Biography". Retrieved 3 May 2008.
  2. ↑ Rasmussen, Larry L. (2005). Dietrich Bonhoeffer: Reality And Resistance. Westminster John Knox Press. p. 130. ISBN 978-0664230111.
  3. 1 2 David Ford, The Modern Theologians, p 45
  4. ↑ "Bonhoeffer Timeline". PBS.
  5. ↑ Galli, Mark and Barbara (1991). "Dietrich Bonhoeffer: Did You Know?". Christian History (32).
  6. ↑ Johnson, George D. Johnson (2011). What Will A Man Give in Exchange For His Soul?. Xlibris Corporation. p. 209. ISBN 9781465380982.
  7. ↑ Dietrich Bonhoeffer, Pfarrer, Berlin-Charlottenburg 9, Marienburger Allee 43: Begleitheft zur Ausstellung, corr. a. ext. ed., Kuratorium Bonhoeffer Haus (ed.), Berlin: Erinnerungs- und Begegnungsstätte Bonhoeffer Haus, ²1996, pp 31 and 33. No ISBN.
  8. ↑ Michael Balfour, Withstanding Hitler, p 216
  9. ↑ Eberhard Bethge, Dietrich Bonhoeffer, pp 259–60
  10. ↑ David Ford, The Modern Theologians, p 38
  11. ↑ Robert P. Ericksen. (2012). Complicity in the Holocaust. [Online]. Cambridge: Cambridge University Press. Available from: Cambridge Books Online <http://dx.doi.org/10.1017/CBO9781139059602> [Accessed 15 April 2016]. 35-36, 100
  12. ↑ Elizabeth Raum, Dietrich Bonhoeffer, p 72
  13. ↑ "Ten theses on Dietrich Bonhoeffer", Faith and Theology, Blogspot, June 2007.
  14. ↑ http://www.lutheranwiki.org/Bethel_Confession
  15. ↑ David Ford, The Modern Theologians, p 47
  16. ↑ Robert P. Ericksen. (2012). Complicity in the Holocaust. [Online]. Cambridge: Cambridge University Press. Available from: Cambridge Books Online <http://dx.doi.org/10.1017/CBO9781139059602> [Accessed 15 April 2016]. pp 26-27
  17. ↑ Robert P. Ericksen. (2012). Complicity in the Holocaust. [Online]. Cambridge: Cambridge University Press. Available from: Cambridge Books Online <http://dx.doi.org/10.1017/CBO9781139059602> [Accessed 15 April 2016]. pp 26, 28, 29, 95
  18. 1 2 Dietrich Bonhoeffer, United States Holocaust Memorial Museum.
  19. ↑ Franklin Hamlin Littell; Hubert G. Locke (1 April 1990). The German Church Struggle and the Holocaust. Edwin Mellen Pr. pp. 51–53. ISBN 978-0-7734-9995-9.
  20. ↑ Open charities.
  21. ↑ German churches, UK: STGite
  22. ↑ Aim 25; DIETRICH BONHOEFFER KIRCHE (GERMAN CHURCH, SYDENHAM), UK.
  23. ↑ Dietrich Bonhoeffer, Dietrich Bonhoeffer Works: London 1933–1935, p 40
  24. 1 2 Dietrich Bonhoeffer, A Testament to Freedom, ed. Geffrey B. Kelly, p 19
  25. ↑ Wendy Murray Zoba. "Bonhoeffer in Love". ChristianityToday.com.
  26. 1 2 Dietrich Bonhoeffer, Pfarrer, Berlin-Charlottenburg 9, Marienburger Allee 43: Begleitheft zur Ausstellung, corr. a. ext. ed., Kuratorium Bonhoeffer Haus (ed.), Berlin: Erinnerungs- und Begegnungsstätte Bonhoeffer Haus, ²1996, p 51. No ISBN.
  27. ↑ "Timeline", Bonhoeffer, PBS.
  28. ↑ Eberhard Bethge, Dietrich Bonhoeffer: Eine Biographie, p 736
  29. ↑ Dietrich Bonhoeffer, A Testament to Freedom, ed. Geffrey B. Kelly, p 35
  30. 1 2 Sifton, Elisabeth; Stern, Fritz (25 October 2012). "The Tragedy of Dietrich Bonhoeffer and Hans von Dohnányi". The New York Review of Books. Retrieved 12 October 2012.
  31. ↑ Dietrich Bonhoeffer, Letters and Papers from Prison p 7. N.Y. 1997, Touchstone.
  32. ↑ Dietrich Bonhoeffer, Ethics, p 244
  33. ↑ Bethge, Dietrich Bonhoeffer: A Biography, 1975, p 155
  34. ↑ Slack, "George Bell", SCM, 1971, pp 93–94
  35. ↑ Dietrich Bonhoeffer, A Testament to Freedom, ed. Geffrey B. Kelly, p 43
  36. ↑ Joachim Fest (1994). Plotting Hitler's Death: The German Resistance to Hitler, 1933-1945. Weidenfield & Nicholson. ISBN 0-297-81774-4.
  37. 1 2 Eberhard Bethge, Dietrich Bonhoeffer: A Biography, p 927
  38. ↑ Peter Hoffman (1996). The History of the German Resistance, 1933–1945. McGill-Queen's Press. ISBN 0-7735-1531-3.
  39. ↑ "Flossenberg". 97thdivision.com.
  40. ↑ "Memories of the chaplain to the US 97th Infantry Division at the online Museum of the division in WWII". 29 May 2011.
  41. ↑ http://canaris.fotopic.net/p47817740.html
  42. ↑ Eric Metaxas (2010). Bonhoeffer: Pastor, Martyr, Prophet, Spy. Thomas Nelson. ISBN 978-1595551382.
  43. ↑
    little seems to be known about this doctor. A secondary work in German says Fischer-Hüllstrung was tried for killing prisoners by a variety of means and acquitted, but retried later and sentenced to three years in prison. This source does not however know the date of Fischer-Hüllstrung's death. Thomas O.H. Kaiser (2014). "Von Guten Machten Wunderbar Geborgen..." Dietrich Bonhoeffer, Theologe, Pastor und Dichter in Wiederstand gegen Hitler (German Edition). BOD – Books on Demand, Norderstedt. ISBN 978-3-7357-6225-2.
  44. ↑ Craig J. Slane (2004). Bonhoeffer as Martyr: Social Responsibility and Modern Christian Commitment. Brazos Press. ISBN 1-58743-074-6.
  45. ↑ Ferdinand Schlingensiepen (2010). Dietrich Bonhoeffer, 1906–1945: Martyr, Thinker, Man of Resistance. Continuum/T & T Clark. ISBN 0-7735-1531-3.
  46. ↑ Kaiser p 311.
  47. ↑ Homan, Roger (1984). The Victorian Churches of Kent. Chichester: Phillimore & Co. p. 59. ISBN 0-85033-466-7.
  48. ↑ Stackhouse, John (2011). Making the Best of it: Following Christ in the Real World.
  49. ↑ Edward Craig, Routledge Encyclopedia of Philosophy, p 835
  50. ↑ The Bonhoeffer reader, Fortress Press.
  51. ↑ "Ecumenical, academic, and Pastoral: 1931–1932", Association of Contemporary Church Historians Quarterly (book comment).
  52. ↑ Bonhoeffer, Dietrich, Theological Education at Finkenwalde: 1935–1937, Works 14.
  53. ↑ Bonhoeffer, Dietrich, Theological Education Underground: 1937–1940, Works 15.
  54. ↑ "The Power of Prayer", Citizen Leauki, Joe user.
  55. ↑ "Confidence", Songs of hope & trust, Practica poetica.
  56. ↑ http://library.columbia.edu/content/dam/libraryweb/locations/burke/fa/bonhoeffer/ldpd_5456034.pdf
  57. ↑ "Bonhoeffer Home". bonhoeffer.com.
  58. ↑ "Lies, Love & Hitler 2014". Lies, Love & Hitler 2014.
  59. ↑ http://www.jewish-theatre.com/visitor/article_display.aspx?articleID=2054
  60. ↑ http://www.seinajoenkaupunginteatteri.fi/ohjelmisto/bonhoeffer.html
  61. ↑ "David Patrick Stearns: Premiere of 'Bonhoeffer' reveals an important work". articles.philly.com 2013.
  62. ↑ "Friday's Child". smu.edu.
  63. ↑ "Ann Gebuhr". anngebuhr.com.

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