Dietrich Bonhoeffer

Bonhoeffer was born on 4 February 1906 in Breslau, Germany 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 a psychiatrist and neurologist Karl Bonhoeffer, noted for his criticism of Sigmund Freud; and his mother Paula Bonhoeffer, née von Hase, was a teacher and the granddaughter of Protestant theologian Karl von Hase and painter Stanislaus von Kalckreuth. Bonhoeffer's family dynamic and his parents' values enabled him to receive a high level of education and also encouraged his curiosity, which in turn impacted his ability to lead others around him, specifically in the church setting. 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 a lawyer until he was executed for his involvement in the 20 July plot.

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 of Tübingen. At the age of 21, he went on to complete his Doctor of Theology degree (Dr. theol.) from Berlin University in 1927, graduating summa cum laude.

Still too young to be ordained, at the age of twenty-four 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."), 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.

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. On 15 November 1931—at the age of 25—he was ordained at Old-Prussian United St. Matthew, Berlin-Tiergarten [de; St. Matthew] in Berlin-Tiergarten.

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 historical 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 that 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.

Bonhoeffer's promising academic and ecclesiastical career was dramatically altered with the 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 (misleader, 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. 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 a spoke in the wheel itself."

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. In August 1933, Bonhoeffer and Hermann Sasse were deputized by opposition church leaders to draft the Bethel Confession, a new statement of faith in opposition to the Deutsche Christen movement. Notable for affirming God's fidelity 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.

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.

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, Biblically based Christian beliefs and practices. 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. The adoption of the declaration has often been viewed as a triumph, although by Wilhelm Niemöller [de]'s estimate, only 20% of German pastors were supporting the Confessing Church.

In 1935, Bonhoeffer was offered a well-sought-after opportunity to study non-violent resistance under Gandhi in his ashram. However, remembering Barth's rebuke, Bonhoeffer decided to return to Germany instead, where he was the head at an underground seminary in Finkenwalde for training Confessing Church pastors. 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.

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. Bonhoeffer's monastic communal life and teaching at Finkenwalde seminary formed the basis of his books, The Cost of Discipleship and Life Together.

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, the German military intelligence service.

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 and returned after two weeks despite strong pressures from his friends to stay in the United States. He wrote to Reinhold Niebuhr:

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.

Back in Germany, Bonhoeffer was further harassed by the Nazi authorities as he was forbidden to speak in public and was required regularly to report his activities to the police. In 1941, he was forbidden to print or to publish. In the meantime, Bonhoeffer had joined the Abwehr, a German military intelligence organization. Dohnányi, already part of the Abwehr, brought him into the organization on the claim that his wide ecumenical contacts would be of use to Germany, thus protecting him from conscription to active service. Bonhoeffer presumably knew about various 1943 plots against Hitler through Dohnányi, who was actively involved in the planning. 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." 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." (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.")

Under cover of the Abwehr, Bonhoeffer served as a courier for the German resistance movement to reveal its existence and intentions to the Western 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, Denmark, 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. 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.

Bonhoeffer's efforts for the underground seminaries included securing necessary funds. 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, to whom he became engaged three months before his arrest in 1943. By August 1937, Himmler had 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."

On 13 January 1943, Bonhoeffer had become engaged to Maria von Wedemeyer, the granddaughter of his close friend and Finkenwalde seminary supporter, Ruth von Kleist Retzow. Ruth had campaigned for this marriage for several years, although up until late October 1942, Bonhoeffer remained a reluctant suitor despite Ruth being part of his innermost circle. A large age gap loomed between Bonhoeffer and Maria: he was 36 to her 18. Bonhoeffer had first met his would-be fiancée Maria, when she had been his confirmation student at age eleven. The two also spent almost no time alone together prior to the engagement and did not see each other between becoming engaged and Bonhoeffer's 5 April arrest. Once he was in prison, however, Maria's status as fiancée became invaluable, as it meant she could visit Bonhoeffer and correspond with him. While their relationship was troubled, she was a source of food and smuggled messages. Bonhoeffer made Eberhard Bethge his heir, but Maria, in allowing her correspondence with Bonhoeffer to be published after her death, provided an invaluable addition to the scholarship.

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 was accused of association with the conspirators. 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.

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.

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. 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."

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. 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, three weeks before the Soviet capture of Berlin and a month before the surrender of Nazi Germany.

Bonhoeffer is commemorated in the liturgical calendars of several Christian denominations on the anniversary of his death, 9 April. This includes many parts of the Anglican Communion, where he is sometimes identified as a martyr, and other times not. His commemoration in the liturgical calendar of the Evangelical Lutheran Church in America uses the liturgical color of white, which is typically used for non-martyred saints. In 2008, the General Conference of the United Methodist Church, which does not enumerate saints, officially recognized Bonhoeffer as a "modern-day martyr." He was the first martyr to be so recognized who lived after the Reformation, and is one of only two as of 2017.