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How Did Dr Heidegger Respond When the Rose He Has Revived Turned Dry and Shriveled Again

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German theologian and dissident anti-Nazi (1906–1945)

Dietrich Bonhoeffer
Bundesarchiv Bild 146-1987-074-16, Dietrich Bonhoeffer.jpg
Built-in (1906-02-04)four February 1906

Breslau, Silesia, Prussia, Germany
(now Wrocław, Poland)

Died nine April 1945(1945-04-09) (aged 39)

Flossenbürg, Bavaria, Federal republic of germany
Cause of death Execution by hanging
Teaching Staatsexamen (Tübingen), Medico of Theology (Berlin), Privatdozent (Berlin)
Alma mater Eberhard Karls University of Tübingen,
Friedrich Wilhelms University of Berlin
Faith Lutheranism
Church building Evangelical Church of the old-Prussian Wedlock (1906–1933)
Confessing Church (1933–1945)
Writings Writer of several books and articles (run across below)

Congregations served

 Zion's Church congregation, Berlin
German language-speaking congregations of St. Paul'southward and Sydenham, London

Offices held

 Acquaintance lecturer at Frederick William University of Berlin (1931–1936)
Student pastor at Technical Higher, Berlin (1931–1933)
Lecturer of Confessing Church candidates of pastorate in Finkenwalde (1935–1937)
Title Ordained pastor

Dietrich Bonhoeffer (German: [ˈdiːtʁɪç ˈbɔn.høː.fɐ] ( listen ); 4 February 1906 – ix Apr 1945) was a German Lutheran pastor, theologian, anti-Nazi dissident, and central founding member of the Confessing Church. His writings on Christianity's part in the secular world accept become widely influential, and his book The Cost of Discipleship is described every bit a mod archetype.[one]Autonomously from his theological writings, Bonhoeffer was known for his staunch resistance to the Nazi dictatorship, including vocal opposition to Hitler'southward euthanasia program and genocidal persecution of the Jews.[two] He was arrested in Apr 1943 by the Gestapo and imprisoned at Tegel prison house for 1 and a half years. Later, he was transferred to Flossenbürg concentration camp.

Bonhoeffer was accused of being associated with the 20 July plot to assassinate Adolf Hitler and was then quickly tried forth with other accused plotters, including former members of the Abwehr (the German language Military Intelligence Office). He was hanged on 9 Apr 1945 every bit the Nazi regime was collapsing.

Early life [edit]

Childhood and Family [edit]

Bonhoeffer was born on 4 February 1906 in Breslau, then Frg (at present Poland), into a big family unit.[3] In addition to his other siblings, Dietrich had a twin sis, Sabine Bonhoeffer Leibholz: he and Sabine were the sixth and seventh children out of 8. His male parent was Karl Bonhoeffer, a psychiatrist and neurologist, noted for his criticism of Sigmund Freud; and his mother Paula Bonhoeffer (née von Hase) was a instructor 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 too encouraged his curiosity, which in turn impacted his ability to lead others around him, specifically in the church setting.[four] His oldest blood 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 unit, was killed in action during World War I when the twins were 12. The 3rd Bonhoeffer child, Klaus, was a lawyer until he was executed for his interest in the 20 July plot.[5] [half dozen] [7]

Both of Bonhoeffer'southward older sisters, Ursula Bonhoeffer Schleicher and Christel Bonhoeffer von Dohnanyi, married men who were eventually executed by the Nazis.[8] Christel was imprisoned by the Nazis but survived. Sabine and their youngest sis Susanne Bonhoeffer Clothes each married men who survived Nazism. His cousin Karl-Günther von Hase was the German Ambassador to the United Kingdom from 1970[9] to 1977.[ citation needed ] His nephew, Christoph von Dohnanyi, son of Hans von Dohnanyi and Christel Bonhoeffer von Dohnanyi, is a prominent orchestral usher, virtually notably musical director of the Cleveland (OH) Orchestra from 1984 to 2002, and the London Philharmonia Orchestra.

Bonhoeffer completed his Staatsexamen, the equivalent to a principal'southward degree, at the Protestant Faculty of Theology of the University of Tübingen. At the age of 21, on 17 December 1927, he went on to complete his Md of Theology degree (Dr. theol.) from Humboldt University of Berlin, graduating summa cum laude.[x]

Studies in America [edit]

Still too young to be ordained, at the age of twenty-four, Bonhoeffer went to the U.s.a. in 1930 for postgraduate report and a teaching fellowship at New York City'southward Union Theological Seminary. Although Bonhoeffer found the American seminary'south theological education lacked intellectual rigour ("There is no theology here."),[11] he underwent life-changing experiences and made significant friendships. He studied under Reinhold Niebuhr and met Frank Fisher, a blackness fellow-seminarian who introduced him to the 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 Frg. He heard Adam Clayton Powell Sr. preach the Gospel of Social Justice, and became sensitive to the social injustices experienced by ethnic minorities in the US as well every bit the ineptitude of churches to bring well-nigh integration.[12]

Bonhoeffer began to see things "from below"—from the perspective of those who suffer oppression. He observed, "Hither one can truly speak and hear well-nigh sin and grace and the honey of God...the Blackness 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."[xi] He also learned to drive an machine, although he failed the driving test three times.[13] He borrowed a 1924 Oldsmobile sedan from a fellow member of the Greenville Community Church in Westchester Canton in order to drive to Mexico.[xiv]

Career [edit]

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

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 Earth Brotherhood for Promoting International Friendship through the Churches (a forerunner of the Globe Council of Churches) as 1 of its 3 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 bear out the didactics of Christ as he constitute it revealed in the Gospels.[16] On 15 November 1931, at the age of 25, he was ordained at Old-Prussian United St. Matthew [de] in Berlin-Tiergarten.

Confessing Church [edit]

Bonhoeffer's promising academic and ecclesiastical career was dramatically knocked off grade by the Nazi ascent to ability on 30 January 1933. He was a adamant opponent of the regime from its starting time days. Two days after Hitler was installed every bit Chancellor, Bonhoeffer delivered a radio address in which he attacked Hitler and warned Deutschland against slipping into an idolatrous cult of the Führer (leader), who could very well turn out to be Verführer (misleader, or seducer). His broadcast was cut off mid-sentence, though it is unclear whether the newly elected Nazi regime was responsible.[17] In April 1933, Bonhoeffer raised the commencement vocalisation for church resistance to Hitler'southward persecution of Jews, declaring that the church building must not merely "bandage the victims nether the wheel, merely I am a spoke in the wheel itself."[xviii]

In Nov 1932, ii months earlier the Nazi takeover, there had been an election for presbyters and synodals (church officials) of the High german Landeskirche (Protestant historical established churches). This election was marked past a struggle within the Erstwhile-Prussian Matrimony Evangelical Church building between the nationalistic German Christian (Deutsche Christen) movement and Immature 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, not-Nazi officials.

Despite Bonhoeffer's efforts, in the rigged[ citation needed ] July election an overwhelming number of central church positions went to Nazi-supported Deutsche Christen people.[19] The Deutsche Christen won a bulk 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-chosen "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.[ citation needed ] In August 1933, Bonhoeffer and Hermann Sasse were deputized by opposition church building leaders to typhoon the Bethel Confession,[20] a new statement of faith in opposition to the Deutsche Christen motion. Notable for affirming God's allegiance to Jews as His called people, the Bethel Confession was so watered down to make it more palatable that Bonhoeffer ultimately refused to sign it.[21]

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 exist removed from their posts. Regarding this as an affront to the principle of baptism, Martin Niemöller founded the Pfarrernotbund (Pastors' Emergency League). In Nov, a rally of 20,000 Deutsche Christens demanded the removal of the Old Attestation from the Bible, which was seen by many equally heresy, farther swelling the ranks of the Emergency League.[22]

Within weeks of its founding, more than than a third of German language 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.[23] The Barmen Declaration, drafted by Barth in May 1934 and adopted past the Confessing Church, insisted that Christ, not the Führer, was the head of the church.[24] The adoption of the declaration has often been viewed equally a triumph, although past Wilhelm Niemöller [de]'due south estimate, only 20% of German pastors supported the Confessing Church.[25]

Ministries in London [edit]

When Bonhoeffer was offered a parish mail service in eastern Berlin in the autumn of 1933, he refused it in protest at the nationalist policy, and accustomed a two-year appointment as a pastor of two German-speaking Protestant churches in London: the German Lutheran Church building in Dacres Road, Sydenham,[24] [26] and the German Reformed Church of St Paul's, Goulston Street, Whitechapel.[27] [28] He explained to Barth that he had plant little back up for his views – even among friends – and that "it was near fourth dimension to go for a while into the desert." Barth regarded this as running away from existent battle. He sharply rebuked Bonhoeffer, maxim, "I can just 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 arsenal" while "the house of your church building is on fire," and chided him to return to Berlin "past the adjacent ship."[29]

Bonhoeffer, yet, did non get to England simply to avoid trouble at home; he hoped to put the ecumenical movement to work in the interest of the Confessing Church building. He continued his involvement with the Confessing Church, running upwardly 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 endeavor to amalgamate Nazi nationalism with the Christian gospel. When Bishop Theodor Heckel [de]—the official in charge of High german Lutheran Church strange diplomacy—traveled to London to warn Bonhoeffer to abstain from any ecumenical activity not direct authorized past Berlin, Bonhoeffer refused to abstain.[30]

Underground seminaries [edit]

In 1935, Bonhoeffer was offered a coveted opportunity to study non-violent resistance under Gandhi in his ashram. However, remembering Barth'southward rebuke, Bonhoeffer decided to return to Germany instead, where he was the head at an secret seminary in Finkenwalde for training Confessing Church pastors. Every bit 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'southward 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'southward efforts for the clandestine seminaries included securing necessary funds. He plant 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. Subsequently he fell in dearest with Kleist-Retzow's granddaughter, Maria von Wedemeyer,[31] to whom he became engaged three months earlier his arrest in 1943. By Baronial 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 Nov arrested 27 pastors and former students. It was around this time that Bonhoeffer published his best-known volume, The Toll of Discipleship, a study on the Sermon on the Mountain, in which he non but attacked "cheap grace" every bit a cover for ethical laxity, but also preached "costly grace."

Bonhoeffer spent the side by side 2 years secretly traveling from one eastern German hamlet to another to acquit "seminary on the run" supervision of his students, well-nigh of whom were working illegally in small parishes inside the one-time-Prussian Ecclesiastical Province of Pomerania. The von Blumenthal family hosted the seminary on its estate of Groß Schlönwitz. The pastors of Groß Schlönwitz and neighbouring villages supported the education by employing and housing the students (amid whom was Eberhard Bethge, who afterwards edited Bonhoeffer'due south Letters and Papers from Prison) as vicars in their congregations.[32]

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 downwardly the seminary there following the outbreak of Globe State of war Two.[32] Bonhoeffer'southward monastic communal life and teaching at Finkenwalde seminary formed the basis of his books, The Cost of Discipleship and Life Together.

Bonhoeffer'south sister, Sabine, along with her Jewish-classified husband Gerhard Leibholz and their two daughters, escaped to England by way of Switzerland in 1938.[33]

Return to the Usa [edit]

In Feb 1938, Bonhoeffer made an initial contact with members of the German Resistance when his brother-in-police Hans von Dohnányi introduced him to a grouping seeking Hitler's overthrow at the Abwehr, the German war machine intelligence service.

Bonhoeffer likewise learned from Dohnányi that war was imminent. He was particularly troubled by the prospect of beingness conscripted. As a committed pacifist opposed to the Nazi authorities, he could never swear an adjuration to Hitler and fight in his army, though refusal to do so was potentially a capital offense. He worried also about consequences his refusing military service could have for the Confessing Church, as information technology was a move that would be frowned upon by most Christians and their churches at the time.[30]

Information technology was at this juncture that Bonhoeffer left for the United States in June 1939 at the invitation of Union Theological Seminary in New York. Amidst much inner turmoil, he soon regretted his decision and returned after ii weeks[34] despite potent 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 hard period in our national history with the people of Frg. I volition have no correct to participate in the reconstruction of Christian life in Deutschland after the war if I do not share the trials of this time with my people ... Christians in Frg volition take to face the terrible culling of either willing the defeat of their nation in club that Christian civilization may survive or willing the victory of their nation and thereby destroying civilization. I know which of these alternatives I must cull only I cannot make that choice from security.[35]

Abwehr agent [edit]

Dietrich Bonhoeffer'south written report

Back in Germany, Bonhoeffer was farther harassed by the Nazi authorities as he was forbidden to speak in public and was required regularly to study his activities to the police. In 1941, he was forbidden to print or to publish. In the concurrently, 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 employ to Germany, thus protecting him from conscription to active service.[36] Bonhoeffer presumably knew almost various 1943 plots against Hitler through Dohnányi, who was actively involved in the planning.[36] In the face up of Nazi atrocities, the full scale of which Bonhoeffer learned through the Abwehr, he concluded that "the ultimate question for a responsible homo to ask is not how he is to extricate himself heroically from the thing, but how the coming generation shall continue to live."[37] 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 1 else. He answers for it... Before other men he is justified by dire necessity; earlier himself he is acquitted by his conscience, only before God he hopes merely for grace."[38] (In a 1932 sermon, Bonhoeffer said, "The blood of martyrs might once over again be demanded, just this blood, if we really take the courage and loyalty to shed it, will not be innocent, shining like that of the offset witnesses for the faith. On our claret lies heavy guilt, the guilt of the unprofitable servant who is cast into outer darkness."[39])

Under embrace of the Abwehr, Bonhoeffer served equally a courier for the German resistance movement to reveal its existence and intentions to the Western Allies in hope of garnering their back up, 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 Secretarial assistant Anthony Eden. Nonetheless, the British government ignored these, equally it had all other approaches from the German resistance.[40] Dohnányi and Bonhoeffer were as well 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 onetime 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 [edit]

On 13 Jan 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 tardily Oct 1942, Bonhoeffer remained a reluctant suitor despite Ruth being part of his innermost circle.[41] A big age gap loomed between Bonhoeffer and Maria: he was 36 to her eighteen. Bonhoeffer had start met his would-be fiancée Maria when she was his confirmation pupil at age eleven.[42] The 2 also spent almost no time alone together prior to the engagement and did non run into each other between becoming engaged and Bonhoeffer'southward 5 April arrest. Once he was in prison, however, Maria'south condition equally a fiancée became invaluable, as it meant she could visit Bonhoeffer and correspond with him. While their relationship was troubled,[43] she was a source of food and smuggled messages.[44] Bonhoeffer fabricated Eberhard Bethge his heir, merely Maria, in allowing her correspondence with Bonhoeffer to exist published after her death, provided an invaluable addition to the scholarship.

For a year and a one-half, Bonhoeffer was imprisoned at Tegel Prison pending 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 messages were posthumously published in Messages 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 against his family, specially his brother Klaus and brother-in-law Hans von Dohnányi, who was besides imprisoned.[45]

After the failure of the xx July Plot on Hitler's life in 1944 and the discovery in September 1944 of undercover 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 xviii months, to the detention cellar of the business firm prison of the Reich Security Main Office, the Gestapo'due south loftier-security prison. In Feb 1945, he was secretly moved to Buchenwald concentration camp, and finally to Flossenbürg concentration military camp.

On 4 Apr 1945, the diaries of Admiral Wilhelm Canaris, caput of the Abwehr, were discovered, and in a rage upon reading them, Hitler ordered that the Abwehr conspirators exist destroyed.[46] Bonhoeffer was led abroad just as he concluded his last Sunday service and asked an English prisoner, Payne Best, to remember him to Bishop George Bell of Chichester if he should e'er reach his home: "This is the end—for me the beginning of life."[47]

Execution [edit]

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

Bonhoeffer was sentenced to expiry on 8 Apr 1945 by SS approximate Otto Thorbeck at a drumhead court-martial without witnesses, records of proceedings or a defense force in Flossenbürg concentration camp.[48] He was executed in that location past hanging at dawn on 9 April 1945. Bonhoeffer was stripped of his clothing and led naked into the execution yard where he was hanged with six others: Admiral Wilhelm Canaris; General Hans Oster, Canaris'south deputy; General Karl Sack, a military jurist; General Friedrich von Rabenau;[49] businessman Theodor Strünck; and German resistance fighter Ludwig Gehre. Bonhoeffer'southward brother, Klaus Bonhoeffer, and his brother-in-law, Rüdiger Schleicher, were executed in Berlin on the nighttime of 22–23 April as Soviet troops were already fighting in the majuscule. His brother-in-law Hans von Dohnányi had been executed in Sachsenhausen concentration camp on April ix.

Eberhard Bethge, a pupil and friend of Bonhoeffer's, writes of a human being who saw the execution: "I saw Pastor Bonhoeffer... kneeling on the flooring praying fervently to God. I was almost deeply moved past the style this lovable human prayed, so devout and and so certain that God heard his prayer. At the identify of execution, he again said a short prayer and and then climbed the few steps to the gallows, brave and equanimous. His expiry ensued afterwards a few seconds. In the almost l years that I worked as a medico, I have hardly always seen a man die so entirely submissive to the will of God."[47]

This is the traditional account of Bonhoeffer'southward death, which over the decades went unchallenged.[50] However, many recent biographers come across problems with the story, non due to Bethge but his source. The purported witness was a doctor at Flossenbürg concentration camp, Hermann Fischer-Hüllstrung,[51] who may take 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 army camp process that would probably not have been allowed to prisoners then belatedly in the war, as jarring inconsistencies. Because that the sentences had been confirmed at the highest levels of Nazi government, by individuals with a pattern of torturing prisoners who dared to claiming the regime, it is more likely that "the concrete details of Bonhoeffer's death may have been much more difficult than we before had imagined."[52]

Other recent critics of the traditional account are more caustic. One terms the Fischer-Hüllstrung story equally "unfortunately a lie," citing additional factual inconsistencies; for case, the doctor described Bonhoeffer climbing the steps to the noose, but at Flossenbürg the gallows had no steps. Moreover, it appears that "Fischer-Hüllstrung had the chore of reviving political prisoners after they had been hanged until they were almost dead, in society to prolong the agony of their dying."[53] Some other critic charges that Fischer-Hüllstrung's "subsequent argument about Bonhoeffer as kneeling in wordy prayer ... belongs to the realm of legend."[54]

The disposition of Bonhoeffer's remains is not known.[55] His body may accept been cremated outside the camp along with hundreds of other recently executed or dead prisoners,[56] or American troops may accept placed his body in ane of several mass graves in which they interred the unburied dead of the camp.[55]

Legacy [edit]

Bonhoeffer'due south life as a pastor and theologian of great intellect and spirituality who lived equally he preached – and his being killed because of his opposition to National Socialism – exerted great influence and inspiration for Christians across broad denominations and ideologies, such every bit Martin Luther King Jr. and the Civil Rights Movement in the United states of america and the anti-communist democratic movement in Eastern Europe during the Cold State of war.

Bonhoeffer is commemorated in the liturgical calendars of several Christian denominations on the ceremony of his decease, nine April. This includes many parts of the Anglican Communion, where he is sometimes identified every bit a martyr,[57] [58] [59] and other times not.[60] [61] His commemoration in the liturgical calendar of the Evangelical Lutheran Church in America uses the liturgical color of white,[62] which is typically used for non-martyred saints.[63] [64] [65] In 2008, the General Conference of the United Methodist Church, which does not enumerate saints, officially recognized Bonhoeffer as a "modernistic-twenty-four hour period martyr." He was the first martyr to exist and then recognized who lived after the Reformation, and is one of but two as of 2017.[66] [67] [68] [69]

Bonhoeffer is remembered in the Church of England with a celebration on 9 April.[70]

The Deutsche Evangelische Kirche in Sydenham, London, at which he preached between 1933 and 1935, was destroyed past bombing in 1944. A replacement church building was built in 1958 and named Dietrich-Bonhoeffer-Kirche in his laurels.[71]

Dietrich Bonhoeffer's text 'By Gentel Powers' is known to a big audience as a worship vocal. The song is frequently sung at funerals. In 2022 it was voted the most popular hymn in Germany. The best-known melody was written by Siegfried Fietz in 1970.

Theological legacy [edit]

Sculpture past Edith Breckwoldt. The ordeal. No man in the whole earth can change the truth. One tin just look for the truth, find it and serve information technology. The truth is in all places. Commendation by Dietrich Bonhoeffer.

Overshadowed past the dramatic events of his life, Bonhoeffer'south theology has nevertheless been influential. His theology has a fragmentary, unsystematic nature, due at to the lowest degree in part to his untimely decease, and is subject to diverse and contradictory interpretations, sometimes necessarily based on speculation and projection. So, for example, while his Christocentric approach appeals to bourgeois, confession-minded Protestants, his commitment to justice and ideas well-nigh "religionless Christianity"[72] are emphasized past liberal Protestants.

Central to Bonhoeffer's theology is Christ, in whom God and the globe 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 earth "in terms of 2 spheres"—an implicit assail upon Luther's doctrine of the 2 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 only human activity within it. He believed that two elements were constitutive of faith: the implementation of justice and the acceptance of divine suffering.[73] Bonhoeffer insisted that the church building, 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 being 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 betwixt organized religion and religion, Bonhoeffer had a disquisitional view of the phenomenon of organized religion and asserted that revelation abolished religion, which he chosen the "garment" of faith. Having witnessed the complete failure of the German Protestant church every bit an institution in the face up of Nazism, he saw this challenge as an opportunity of renewal for Christianity.

Years after Bonhoeffer's decease, 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. Even so, some critics—such as Jacques Ellul and others—accept charged that those radical interpretations of Bonhoeffer'due south insights amount to a grave distortion, that Bonhoeffer did not mean to say that God no longer had anything to exercise with humanity and had get a mere cultural artifact. More contempo Bonhoeffer interpretation is more than cautious in this regard, respecting the parameters of the neo-orthodox school to which he belonged.[74] Bonhoeffer also influenced Comboni missionary Father Ezechiele Ramin.[75] [76]

Writings [edit]

English translations of Bonhoeffer'south works, almost 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'south writings. The English language edition of Bonhoeffer'southward Works contains, in many cases, more textile than the German Works series because of the discovery of hitherto unknown correspondence.[ citation needed ]

All sixteen volumes of the English Bonhoeffer Works Edition of Bonhoeffer's Oeuvre had been published by October 2013. A volume of selected readings entitled The Dietrich Bonhoeffer Reader which presents a chronological view of Bonhoeffer'southward theological development became available by 1 November 2013.[77]

Fortress Press editions of Bonhoeffer'due south works [edit]

  • Sanctorum Communio. Dietrich Bonhoeffer Works, Volume 1. Dietrich Bonhoeffer; Clifford Green, Editor Translated past Reinhard Krauss and Nancy Lukens. Hardcover, 392 pp; ISBN 978-0-8006-8301-6 and paperback, 386 pp; ISBN 978-0-8006-9652-8. Bonhoeffer'south dissertation, completed in 1927 and first published in 1930 every bit Sanctorum Communio: eine Dogmatische Untersuchung zur Soziologie der Kirche. In it, he attempts to work out a theology of the person in gild, and particularly in the church. Along with explaining his early positions on sin, evil, solidarity, collective spirit, and commonage guilt, it unfolds a systematic theology of the Spirit at work in the church and what it implies for questions on say-so, freedom, ritual, and eschatology.
  • Act and Beingness. Dietrich Bonhoeffer Works, Volume 2. Dietrich Bonhoeffer; Wayne Whitson Floyd and Hans Richard Reuter, Editors; Translated by H. Martin Rumscheidt. Hardcover, 256 pp: ISBN 978-0-8006-8302-iii. Bonhoeffer'south second dissertation, written in 1929–1930 and published in 1931 equally Akt und Sein, deals with the consciousness and conscience in theology from the perspective of the Reformation'southward insight into the origin sinfulness in the "heart turned in upon itself and thus open neither to the revelation of God nor to the run across with the neighbour." Bonhoeffer'southward thoughts almost power, revelation, Otherness, theological method, and theological anthropology are explained.
  • Creation and Fall. Dietrich Bonhoeffer Works, Volume 3. Dietrich Bonhoeffer; John W. De Gruchy, Editor Translated by Douglas Stephen Bax. In 1932, Bonhoeffer chosen on his students at the University of Berlin to focus their attention on the give-and-take of God, the word of truth, in a time of turmoil. Hardcover, 214 pp: ISBN 978-0-8006-8303-0. Paper, 224 pp: ISBN 978-0-8006-8323-eight.
  • Discipleship. Dietrich Bonhoeffer Works, Volume 4. Dietrich Bonhoeffer; John D. Dodsey and Geffrey B. Kelly, Editors. Originally published in 1937, this book (generally known in English by the title The Cost of Discipleship) presently became a archetype exposition of what it means to follow Christ in a modern world beset by a dangerous and criminal government. Hardcover, 384 pp: ISBN 978-0-8006-8304-7. Paper, 354 pp: ISBN 978-0-8006-8324-5.
  • Life Together and Prayerbook of the Bible. Dietrich Bonhoeffer Works, Volume 5. Dietrich Bonhoeffer; James H. Burtness and Geffrey B. Kelly, Editors; Translated past Daniel W. Bloesch. Hardcover, 242 pp: ISBN 978-0-8006-8305-four. Paper, 232 pp: ISBN 978-0-8006-8325-2. Life Together is a classic which contains Bonhoeffer's meditation on the nature of the Christian customs. Prayerbook of the Bible is a classic meditation on the importance of the Psalms for Christian prayer. In this theological interpretation of the Psalms, Bonhoeffer describes the moods of an private'south relationship with God and also the turns of love and heartbreak, of joy and sorrow, that are themselves the Christian community's path to God.
  • Ethics. Dietrich Bonhoeffer Works, Volume 6. Dietrich Bonhoeffer; Clifford Dark-green, Editor; Translated past Reinhard Krauss, Douglas W. Stott, and Charles C. West. Despite remaining incomplete at the time of Bonhoeffer's execution, this book is central to understanding Bonhoeffer's trunk of piece of work. Ethics is the culmination of his theological and personal odyssey. Hardcover, 544 pp: ISBN 978-0-8006-8306-1. Paperback, 605 pp: ISBN 978-0-8006-8326-9.
  • Fiction from Tegel Prison. Dietrich Bonhoeffer Works, Book seven. Dietrich Bonhoeffer; Clifford Green, Editor Translated by Nancy Lukens. Hardcover, 288 pp: ISBN 978-0-8006-8307-8. Writing fiction—an incomplete drama, a novel fragment, and a short story—occupied much of Bonhoeffer's outset year in Tegel prison, as well as writing to his family and his fiancée and dealing with his interrogation. "In that location is a good deal of autobiography mixed in with it," he explained to his friend and biographer Eberhard Bethge. Richly annotated by German editors Renate Bethge and Ilse Todt and past Clifford Green, the writings in this book disembalm a corking deal of Bonhoeffer'south family context, social world, and cultural milieu. Events from his life are recounted in a manner that illuminates his theology. Characters and situations that stand for Nazi types and attitudes became a class of social criticism and help to explain Bonhoeffer's participation in the resistance move and the plot to impale Hitler.
  • Letters and Papers from Prison. Dietrich Bonhoeffer Works, Volume 8. Dietrich Bonhoeffer; John Due west. de Gruchy, Editor; Translated by Isabel Best; Lisa Eastward. Dahill; Reinhard Krauss; Nancy Lukens. This fantabulous volume, in many means the capstone of the Dietrich Bonhoeffer Works, is the first unabridged collection of Bonhoeffer'south 1943–1945 prison letters and theological writings. Here are over 200 documents that include extensive correspondence with his family and Eberhard Bethge (much of it in English for the first fourth dimension), likewise equally his theological notes, and his prison house poems. The volume offers an illuminating introduction by editor John de Gruchy and a historical Afterword past the editors of the original German volume: Christian Gremmels, Eberhard Bethge, and Renate Bethge. Hardcover, 800 pp: ISBN 978-0-8006-9703-vii.
  • The Young Bonhoeffer, 1918–1927. Dietrich Bonhoeffer Works, Book nine. Dietrich Bonhoeffer; Paul Duane Metheny, Editor. Gathers Bonhoeffer's 100 earliest letters and journals from after the First World War through his graduation from Berlin University. Hardcover, 720 pp: ISBN 978-0-8006-8309-two. This work gathers his primeval letters and journals through his graduation from Berlin University. It too contains his early theological writings up to his dissertation. The seventeen essays include works on the patristic catamenia for Adolf von Harnack, on Luther'southward moods for Karl Holl, on biblical estimation for Professor Reinhold Seeberg, also as essays on the church and eschatology, reason and revelation, Task, John, and even joy. Rounding out this motion-picture show of Bonhoeffer's nascent theology are his sermons from the period, along with his lectures on homiletics, catechesis, and practical theology.
  • Barcelona, Berlin, New York: 1928–1931. Dietrich Bonhoeffer Works, Volume 10. Dietrich Bonhoeffer; Clifford Green, Editor. This period from 1928 to 1931, which followed the completion of his dissertation, was formative for Bonhoeffer's personal, pastoral, and theological direction. Hardcover, 790 pp: ISBN 978-0-8006-8330-6.
  • Ecumenical, Academic and Pastoral Work: 1931–1932, Dietrich Bonhoeffer's Works, Volume 11, is a translation of Ökumene, Universität, Pfarramt: 1931–1932. Hardcover, 576 pp: ISBN 978-0-8006-9838-6.[78]
  • Berlin: 1932–1933. Dietrich Bonhoeffer Works, Book 12. Dietrich Bonhoeffer; Larry L. Rasmussen, Editor. Translated by Isabel All-time, David Higgins, and Douglas W. Stott. Berlin documents the crisis of 1933 in Germany as Bonhoeffer taught "on a kinesthesia whose theology he did not share." Hardcover, 650 pp: ISBN 978-0-8006-8312-2.
  • London, 1933–1935. Dietrich Bonhoeffer's Works, Volume 13. Dietrich Bonhoeffer; Keith C. Clements, Editor. Translated by Isabel Best. Includes records and minutes of his congregational meetings, reports from international conferences from 1934, more than 20 sermons he preached in London, and more. Hardcover, 550 pp: ISBN 978-0-8006-8313-nine.
  • Theological Educational activity at Finkenwalde: 1935–1937, Dietrich Bonhoeffer's Works, Volume fourteen, is a translation of Illegale Theologenausbildung: 1935–1937, was released on 1 Oct 2013. The publisher'south description of the volume is thus: "In the bound of 1935 Dietrich Bonhoeffer returned from England to directly a modest illegal seminary for the Confessing Church. The seminary existed for two years earlier the Gestapo ordered it closed in August 1937. The two years of Finkenwalde's existence produced some of Bonhoeffer's most meaning theological work as he prepared these immature seminarians for the turbulence and gamble of parish ministry in the Confessing Church. Bonhoeffer and his seminarians were under Gestapo surveillance; some of them were arrested and imprisoned. Throughout, he remained dedicated to training them for the ministry and its challenges in a difficult fourth dimension. This volume includes bible studies, sermons, and lectures on homiletics, pastoral intendance, and catechesis, giving a moving and up-close portrait of the Confessing Church building in these crucial years—the same menses during which Bonhoeffer wrote his classics, Discipleship and Life Together."[79]
  • Theological Education Undercover: 1937–1940, Dietrich Bonhoeffer's Works, Volume 15, is a translation of Illegale Theologenausbildung: 1937–1940. Hardcover, 750 pp: ISBN 978-0-8006-9815-vii.[80]
  • Conspiracy and Imprisonment 1940–1945. Dietrich Bonhoeffer Works, Book 16. Dietrich Bonhoeffer; Mark Brocker, Editor Translated by Lisa E. Dahill. Hundreds of letters, including ten never-before-published messages to his fiancée, Maria von Wedemeyer, as well as official documents, short original pieces, and his final sermons. Hardcover, 912 pp: ISBN 978-0-8006-8316-0.

Various works in the Bonhoeffer corpus individually published in English [edit]

  • The Bonhoeffer Reader, edited past Clifford Green and Michael DeJonge. Fortress Press, 2013. ISBN 0-8006-9945-9. A representative collection of all Bonhoeffer'southward theological works in a single book.
  • Christology (1966) London: William Collins and New York: Harper and Row. Translation of lectures given in Berlin in 1933, from vol. 3 of Gesammelte Schriften, Christian Kaiser Verlag, 1960. retitled every bit Christ the Centre, Harper San Francisco 1978 paperback: ISBN 0-06-060811-0
  • The Price of Discipleship (1948 in English language). Touchstone edition with an introduction past Bishop George Bong and memoir by Yard. Leibholz, 1995 paperback: ISBN 0-684-81500-1. Disquisitional edition published under its original championship Discipleship: John D. Godsey (editor); Geffrey B. Kelly (editor). Fortress Press, 2000. ISBN 0-8006-8324-2. Bonhoeffer'southward nigh widely read book begins, "Inexpensive grace is the mortal enemy of our church. Our struggle today is for costly grace." That was a sharp warning to his own church, which was engaged in bitter conflict with the official Nazified state church. Starting time published in 1937 every bit Nachfolge (Discipleship), it soon became a archetype exposition of what it means to follow Christ in a modern world aggress by a unsafe and criminal government. At its center stands an interpretation of the Sermon on the Mount: what Jesus demanded of his followers—and how the life of discipleship is to exist continued in all ages of the post-resurrection church.
  • Life Together. The stimulus for the writing of Life Together was the endmost of the preachers' seminary at Finkenwalde. This treatise contains Bonhoeffer's thoughts about the nature of the Christian community based on the common life that he and his seminarians experienced at the seminary and in the "Brother's House" there. Life Together was completed in 1938, published in 1939 as Gemeinsames Leben, and first translated into English in 1954. Harper San Francisco 1978 paperback: ISBN 0-06-060852-8
  • Ethics (1955 in English by SCM Press). Touchstone edition, 1995 paperback: ISBN 0-684-81501-X. This is the culmination of Bonhoeffer'south theological and personal odyssey, even though the volume was non completed and was not the Ideals which Bonhoeffer intended to have published. Based on careful reconstruction of the manuscripts, freshly and expertly translated and annotated, the critical edition features an insightful introduction past Clifford Green and an afterword from the German edition'due south editors. Though caught upwardly in the vortex of momentous forces in the Nazi menstruum, Bonhoeffer systematically envisioned a radically Christocentric, incarnational ethic for a post-war world, purposefully recasting Christians' relation to history, politics, and public life.
  • Letters and Papers from Prison (Edited originally past Eberhard Bethge; first English translation 1953 by SCM Press). This edition translated past Reginald H. Fuller and Frank Clark from Widerstand und Ergebung: Briefe und Aufzeichnungen aus der Haft. Munich: Christian Kaiser Verlag (1970). Touchstone 1997 paperback: ISBN 0-684-83827-3. In hundreds of letters, including letters written to his fiancée, Maria von Wedemeyer (selected from the consummate correspondence, previously published as Beloved Letters from Cell 92 Ruth-Alice von Bismarck and Ulrich Kabitz (editors), Abingdon Press (1995) ISBN 0-687-01098-five), as well as official documents, short original pieces, and a few final sermons, the book sheds light on Bonhoeffer'south active resistance to and increasing involvement in the conspiracy against the Hitler regime; his arrest; and his long imprisonment. Finally, Bonhoeffer'southward many exchanges with his family unit, fiancée, and closest friends, demonstrate the affection and solidarity that accompanied Bonhoeffer to his cell, concentration military camp, and eventual death.
  • A Testament to Liberty: The Essential Writings of Dietrich Bonhoeffer (1990). Geffrey B. Kelly and F. Burton Nelson, editors. Harper San Francisco 1995 2nd edition, paperback: ISBN 0-06-064214-ix
  • "Von guten Mächten wunderbar geborgen": "By Gentel Powers," a prayer he wrote before long before his decease. Various English translations.[81] [82]
    • Bonhoeffer'southward papers are held in the Shush Library at Union Theological Seminary.[83]

Bibliography [edit]

  • Bethge, E.; Barnett, V.J. (1999). Dietrich Bonhoeffer: A Biography. Fortress Press. ISBN978-one-4514-0742-6.
  • Bonhoeffer, D.; Barnett, Five.; Schulz, D. (2011). Theological Education Secret, 1937–1940. Dietrich Bonhoeffer Works Series. Fortress Printing. ISBN978-i-4514-0683-2.
  • Marsh, Charles (2014). Strange Celebrity: A Life of Dietrich Bonhoeffer. New York: Knopf. ISBN978-0-307-26981-two.
  • Schlingensiepen, Ferdinand (2010). Dietrich Bonhoeffer, 1906–1945: Martyr, Thinker, Human being of Resistance. Continuum/T & T Clark. ISBN978-0-7735-1531-4.
  • Root, A. (2014). Bonhoeffer as Youth Worker: A Theological Vision for Discipleship and Life Together. Baker Publishing Group. ISBN978-1-4412-2131-5.

Further reading [edit]

Books [edit]

External video
video icon Presentation by Charles Marsh on Strange Celebrity: A Life of Dietrich Bonhoeffer, July 10, 2014, C-Bridge
video icon Discussion with Martin Marty on Dietrich Bonhoeffer's Letters and Papers from Prison June 5, 2011, C-SPAN
  • Non-fiction
    • Eberhard Bethge, Dietrich Bonhoeffer: Theologian, Christian, Man for His Times: A Biography Rev. ed. (Minneapolis, Fortress Press, 2000).
    • Eric Metaxas, Bonhoeffer: Pastor, Martyr, Prophet, Spy (Thomas Nelson, 2011) ISBN 978-1-59555-138-ii.
    • Diane Reynolds, The Doubled Life of Dietrich Bonhoeffer (Wipf & Stock, 2016)
    • Keith Clements, Bonhoeffer and Great britain (Churches Together in Britain and Ireland, 2006). ISBN 0-85169-307-5
    • DeJonge, Michael P. (2012), Bonhoeffer'south Theological Formation: Berlin, Barth, and Protestant Theology, Oxford University Printing, ISBN978-0-19-963978-6
    • DeJonge, Michael P. (2017), Bonhoeffer'southward Reception of Luther, Oxford University Printing, ISBN978-0-xix-879790-6
    • DeJonge, Michael P. (2018), Bonhoeffer on Resistance: The Discussion confronting the Wheel, Oxford Academy Press, ISBN978-0-nineteen-882417-6
    • Frick, Peter, ed. (2008), Bonhoeffer's Intellectual Formation: Theology and Philosophy in His Thought, Mohr Siebeck, ISBN3-16-149535-vii
    • Donald Goddard, The Concluding Days of Dietrich Bonhoeffer, Harper and Roe,1976, ISBN 0060115645
    • Stephen R. Haynes,The Bonhoeffer Legacy: Post-Holocaust Perspectives (Fortress Press, 2006). ISBN 0-8006-3815-8.
    • Geffrey B. Kelly & F. Burton Nelson (editors), A Testament to Freedom: The Essential Writings of Dietrich Bonhoeffer (HarperSan Francisco, 1990) ISBN 0-06-060813-seven
    • Michael J. Martin, Dietrich Bonhoeffer. Champion of Freedom series. (Morgan Reynolds Publishing, 2012). ISBN 978-1-59935-169-8. Winner of 2013 Wilbur Award for All-time Volume, Youth Audiences.
    • John W. Matthews, Bonhoeffer: A Brief Overview of the Life and Writings of Dietrich Bonhoeffer (Lutheran University Press, 2011)
    • John A. Moses, The Reluctant Revolutionary: Dietrich Bonhoeffer's Standoff with Prusso-German History (New York/Oxford: Berghahn, 2009).
    • Nation, Marker Thiessen; Siegrist, Anthony G.; Umbel, Daniel P. (2013). Bonhoeffer the Assassin? Challenging the Myth, Recovering His Call to Peacemaking. Bakery Grand Rapids. ISBN978-0-8010-3961-4.
    • Plant, Stephen (2004), Bonhoeffer, Continuum International Publishing, ISBN0-8264-5089-X .
    • Robertson, Edwin (1987), The Shame and the Sacrifice: The Life and Teaching of Dietrich Bonhoeffer, Hodder & Stoughton, ISBN978-0-340-41063-nine .
    • Robertson, Edwin (1989), Bonhoeffer's Legacy: The Christian Mode in a World Without Religion, Collier Books, ISBN978-0-02-036372-ix .
    • Schlingensiepen, Ferdinand (2012), Dietrich Bonhoeffer 1906-1945, Martyr, Thinker, Human of Resistance, Bloomsbury, ISBN9780567493194 .
    • Elisabeth Sifton and Fritz Stern, No Ordinary Men, NYRB (2013). (Bonhoeffer and von Dohnanyi)
    • Craig J. Slane, Bonhoeffer as Martyr: Social Responsibility and Modern Christian Commitment (Brazos Printing, 2004).
    • Reggie L. Williams, Bonhoeffer's Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance (Baylor University Printing, 2014). ISBN 978-1-60258-805-9
  • Fiction
    • Denise Giardina, Saints and Villains (Ballantine Books, 1999). ISBN 0-449-00427-9. A Fictional Account of Bonhoeffer's life.
    • Mary Glazener, The Cup of Wrath: The Story of Dietrich Bonhoeffer's Resistance to Hitler (Frederic C. Beil, 1992). ISBN 0-913720-71-ii.
    • Daniel Jándula, El Reo (Tarragona: Ediciones Noufront, 2009). ISBN 978-84-937017-0-iii
    • George Mackay Brown, Magnus (Hogarth Press, 1973) A novel in which the imprisoned 10th century Orcadian saint Magnus Erlendsson is transformed into Bonhoeffer.
    • Simon Perry, All Who Came Before (Wipf and Stock, 2011), in which Bonhoeffer's ethics and deportment give flesh to the historical figure, Barabbas.

Manufactures [edit]

  • Caldas, Carlos. "70 Years later-what exercise nosotros have to acquire from Dietrich Bonhoeffer in Latin America today?" Stellenbosch Theological Journal two.1 (2016): 27–42 online.
  • De Gruchy John, West. "Dietrich Bonhoeffer, Nelson Mandela and the dilemma of vehement resistance in hindsight." Stellenbosch Theological Journal 2.1 (2016): 43–lx online.
  • Mullens, Patrick. "Luther and Bonhoeffer on the social-upstanding significant of justification by faith lone." International Review of Economic science 66.3 (2019): 277–291 online.
  • Rey, Daniel. "A Mod Martyr." History Today (July 2020) seventy#vii pp. 22–24.
  • Valčo, Michal. "The Value of Dietrich Bonhoeffer'south Theological-Upstanding Reading of Søren Kierkegaard." European Journal of Science and Theology thirteen.ane (2017): 47–58 online.

Films [edit]

  • Bonhoeffer [84] – Martin Doblmeier, 2003
  • Bonhoeffer: Agent of Grace [de] (2000) Eric Till, PBS, 2000
  • Hanged on a Twisted Cross (1996)[85] T.North. Mohan, 1996
  • A View From The Underside – The Legacy of Dietrich Bonhoeffer – Al Staggs, 1992
  • Beller, Hava Kohav (1991), The Restless Conscience, U.s. .
  • Dr. John F. Boogaert, managing director (1978), Bonhoeffer, A Life of Challenge, United states: Panagraph .
  • "Come Before Winter" (2016) Produced by Dr. Gary Blount, directed by Kevin Ekvall.
  • "Holy Traitor" (2023) Produced & Directed past Spencer Folmar.

Plays [edit]

  • Lies, Love and Hitler [86] – an Australian play written by Elizabeth Avery Scott. Premiered 2010 at The Street Theatre, Canberra, Australia (directed by P.J. Williams).
  • Bonhoeffer – a play written and performed by South African playwright, actor and human rights activist Peter Krummeck (directed by Christopher Weare) and premiered at Capitol Hill in Washington DC during the week commemorating the Offset Anniversary of ix/11.[87]
  • Bonhoeffer – an American play by Tim Jorgenson, bachelor in a print edition (Xulon Press, 2002 ISBN 1-59160-343-9), premiered in 2004 at the Acacia Theatre Company, Milwaukee, Wisconsin.
  • Bonhoeffer [88] – a Finnish monologue play written and performed past Timo Kankainen and directed by Eija-Irmeli Lahti, premiered in January 2008 at the Seinäjoki city theatre.
  • Personal Honour: Suggested by the Life of Dietrich Bonhoeffer – by Nancy Axelrad and performed by the Ricks-Weil Theatre Company (directed past Thom Johnson), premiered one May 2009 at the H.J. Ricks Heart for the Arts in Greenfield, Indiana.
  • The Beams are Creaking – an American play by Douglas Anderson, Baker'due south Plays, Boston (ISBN 0-87440-963-2). Premiered at Case Western University in Oct 1978. Won the Marc A. Klein Playwright Award and Wichita State National Playwright Competition that aforementioned year.
  • Bonhoeffer'southward Cost – based on the life of Dietrich Bonhoeffer. Written by Mary Ruth Clarke with Timothy Gregory, presented past Provision Theatre, Chicago, 17 September – 30 October 2011. The play focuses on Bonhoeffer'southward life from the fourth dimension of his abort.
  • True Patriot – BBC2 Play of the Week (TV Series) (1977) Manager Ronald Wilson. Written by Don Shaw. Michael York plays Dietrich Bonhoeffer. Notable for catastrophe with incomplete execution scene made to resemble Nazi film such as those known to have been made of the executions of actual and accused participants in the xx July Flop Plot, such as Bonhoeffer; Beethoven's Sonata No. viii Op. 13 (Pathetique) Adagio cantabile accompanies the final scene.[89]

Choral theater [edit]

  • "Bonhoeffer"[xc] – a choral theater piece by Thomas Lloyd, with text adapted from the writings of Dietrich Bonhoeffer and Maria von Wedemeyer. Premiered ten March 2013 at the Philadelphia Episcopal Cathedral (performed by the sleeping accommodation choir "The Crossing" conducted by Donald Nally).
  • Peter Janssens composed a musical play ("Musikspiel") Dietrich Bonhoeffer in 1995 on a text by Priska Beilharz.

Poesy about Bonhoeffer [edit]

  • "Friday's Child"[91] reading by W.H. Auden, 1958

Opera [edit]

  • Bonhoeffer [92] Ann Gebuhr, 2000

Oratorios [edit]

  • Bonhoeffer-Oratorium – composed from 1988 to 1992 by Tom Johnson for orchestra, soloists, and choir
  • Ende und Anfang – composed in 2006 by Gerhard Kaufmann for orchestra, soloists, and choir and based on the writings of Bonhoeffer

References [edit]

  1. ^ "Dietrich Bonhoeffer Biography". Christianity.com . Retrieved three May 2008.
  2. ^ Rasmussen, Larry L. (2005). Dietrich Bonhoeffer: Reality And Resistance. Westminster John Knox Press. p. 130. ISBN978-0-664-23011-ane.
  3. ^ Gruchy, John W. de (13 May 1999). The Cambridge Companion to Dietrich Bonhoeffer. Cambridge Academy Press. p. 24. ISBN978-0-521-58781-5.
  4. ^ Koehn, Nancy (2003). Forged In Crisis: The Making of V Courageous Leaders. New York, NY: Scribner. p. 287. ISBN978-one-5011-7444-5.
  5. ^ Bonhoeffer, Barnett & Schulz 2011, p. 581.
  6. ^ Bethge & Barnett 1999, pp. eighteen, 625.
  7. ^ Root 2014, p. 119.
  8. ^ Bataringaya, Pascal; Jähnichen, Traugott; Munyansanga, Olivier; Wustmans, Clemens (March 2020). Dietrich Bonhoeffer: Life and Legacy. LIT Verlag Münster. p. 77. ISBN978-iii-643-91106-3.
  9. ^ Paxton, J. (28 December 2016). The Statesman'south Yr-Book 1971-72: The Businessman's Encyclopaedia of all nations. Springer. p. 977. ISBN978-0-230-27100-5.
  10. ^ Todt, Heinz Eduard (June 2007). Authentic Faith: Bonhoeffer'due south Theological Ethics in Context. Wm. B. Eerdmans Publishing. p. 3. ISBN978-0-8028-0382-5.
  11. ^ a b David Ford, The Mod Theologians, p. 45
  12. ^ "Bonhoeffer Timeline". PBS.
  13. ^ Galli, Mark; Galli, Barbara (1991). "Dietrich Bonhoeffer: Did Yous Know?". Christian History. No. 32.
  14. ^ "Dietrich Bonhoeffer, friend of Greenville Customs Church". Greenville Customs Church . Retrieved eighteen October 2019.
  15. ^ Dietrich Bonhoeffer, Pfarrer, Berlin-Charlottenburg ix, Marienburger Allee 43: Begleitheft zur Ausstellung, corr. a. ext. ed., Kuratorium Bonhoeffer Haus (ed.), Berlin: Erinnerungs- und Begegnungsstätte Bonhoeffer Haus, 1996, pp. 31, 33. No ISBN.
  16. ^ Michael Balfour, Withstanding Hitler, p. 216
  17. ^ Eberhard Bethge, Dietrich Bonhoeffer, pp. 259–threescore
  18. ^ David Ford, The Modernistic Theologians, p. 38
  19. ^ Elizabeth Raum, Dietrich Bonhoeffer, p. 72
  20. ^ Enno Obendiek, "Dice Theologische Erklärung von Barmen 1934: Hinführung", in: "… den großen Zwecken des Christenthums gemäß": Die Evangelische Kirche der Marriage 1817 bis 1992; Eine Handreichung für dice Gemeinden, Wilhelm Hüffmeier (compilator) for the Kirchenkanzlei der Evangelischen Kirche der Union (ed.) on behalf of the Synod, Bielefeld: Luther-Verlag, 1992, pp. 52–58 [57]. ISBN iii-7858-0346-X
  21. ^ David Ford, The Modern Theologians, p. 47
  22. ^ Robert P. Ericksen. (2012). Complicity in the Holocaust. [Online]. Cambridge: Cambridge University Press. Bachelor from: Cambridge Books Online doi:ten.1017/CBO9781139059602 [Accessed 15 April 2016]. pp. 26–27
  23. ^ Robert P. Ericksen. (2012). Complicity in the Holocaust. [Online]. Cambridge: Cambridge University Printing. Available from: Cambridge Books Online doi:x.1017/CBO9781139059602 [Accessed 15 Apr 2016]. pp. 26, 28, 29, 95
  24. ^ a b Dietrich Bonhoeffer, United States Holocaust Memorial Museum, archived from the original on 5 June 2016 .
  25. ^ Franklin Hamlin Littell; Hubert G. Locke (one April 1990). The German Church building Struggle and the Holocaust. Edwin Mellen Pr. pp. 51–53. ISBN978-0-7734-9995-9.
  26. ^ "Open up charities". Opencharities.org.
  27. ^ German churches, Britain: STGite
  28. ^ Dietrich Bonhoeffer Kirche (German Church, Sydeham), Great britain: AIM25: Archives in London and the M25 area .
  29. ^ Dietrich Bonhoeffer, Dietrich Bonhoeffer Works: London 1933–1935, p. 40
  30. ^ a b Dietrich Bonhoeffer, A Testament to Freedom, ed. Geffrey B. Kelly, p. 19
  31. ^ Wendy Murray Zoba. "Bonhoeffer in Love". ChristianityToday.com.
  32. ^ a b 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, 1996, p. 51.
  33. ^ "Timeline", Bonhoeffer, PBS .
  34. ^ Sherman, Franklin. "Dietrich Bonhoeffer". Encyclopædia Britannica.
  35. ^ Eberhard Bethge, Dietrich Bonhoeffer: Eine Biographie, p. 736
  36. ^ a b 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.
  37. ^ Dietrich Bonhoeffer (1997) Letters and Papers from Prison. New York: Touchstone. p. 7.
  38. ^ Dietrich Bonhoeffer, Ethics, p. 244
  39. ^ Bethge, Dietrich Bonhoeffer: A Biography, 1975, p. 155
  40. ^ Slack, "George Bell", SCM, 1971, pp. 93–94
  41. ^ Reynolds, Diane (2016). The Doubled Life of Dietrich Bonhoeffer. Eugene, Oregon: Wipf & Stock. p. 289. ISBN978-1-4982-0656-three.
  42. ^ Koehn (2017). Forged In Crisis: The Making of Five Mettlesome Leaders. p. 336.
  43. ^ Reynolds, Diane (2016). The Doubled Life of Dietrich Bonhoeffer. Eugene, OR: Wipf & Stock. p. 380. ISBN978-1-4982-0656-three.
  44. ^ Sifton, Elisabeth (2013). No Ordinary Men. New York: New York Review Book. pp. 55. ISBN978-1-59017-681-8.
  45. ^ Bonhoeffer, Dietrich; Kelly, Geffrey B. (eds.). A Testament to Freedom. p. 43.
  46. ^ Fest, Joachim (1994). Plotting Hitler's Death: The High german Resistance to Hitler, 1933–1945. Weidenfeld & Nicolson. ISBN978-0-297-81774-1.
  47. ^ a b Bethge, Eberhard. Dietrich Bonhoeffer: A Biography. p. 927.
  48. ^ Peter Hoffman (1996). The History of the German Resistance, 1933–1945. McGill-Queen'due south Press. ISBN978-0-7735-1531-4.
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External links [edit]

  • Dietrich Bonhoeffer at Curlie
  • Dietrich Bonhoeffer on Encyclopædia Britannica
  • Bonhoeffer Reading Room with all-encompassing links to on-line primary and sesources, Tyndale Seminary
  • Lawrence, Joel. "Bonhoeffer Bibliography. Update 2009" (PDF). Archived from the original (PDF) on 23 September 2010.
  • Article by Douglas Huff in The Internet Encyclopedia of Philosophy
  • Smashing Lives: Dietrich Bonhoeffer
  • Run across: Maria von Wedemeyer-Weller
  • "Prison house Writings in a World Come of Age: The Special Vision of Dietrich Bonhoeffer", Martin E. Marty, Berfrois, 12 May 2011
  • Richard Beck (8 December 2010), Bonoheffer: etsi deus non daretur
  • Westminster Abbey: Dietrich Bonhoeffer
  • Why the Publication of Bonhoeffer's works in High german and English language is and so profound
  • Dietrich Bonhoeffer at the Greenville Community Church building

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Source: https://en.wikipedia.org/wiki/Dietrich_Bonhoeffer

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