You are currently browsing the monthly archive for September 2009.

Dietrich Bonhoeffer: A Voice Against Tyranny

by John W. Whitehead

Only the church of Christ can speak out so that the world, though it gnash its teeth, will have to hear, so that the peoples will rejoice because the church of Christ in the name of Christ has taken the weapons from the hands of their sons, forbidden war, proclaimed the peace of Christ against the raging world.

Thus spake Dietrich Bonhoeffer. One can only speculate what Bonhoeffer would have thought about the world today. Certainly, unlike many mainline Christians, he would not have been silent about a world filled with war, torture and other atrocities. Willing to die for his beliefs, Bonhoeffer would have at least felt morally compelled to openly protest.

This should come as no surprise since Bonhoeffer, a pastor and theologian, spent much of his adult life urging the German church to resist Nazism. When he could not prevail upon the church to interfere in political matters, he took action. In fact, Bonhoeffer’s involvement in a plot to kill Adolf Hitler resulted in his execution 60 years ago on April 9, 1945. He was only 39 years old at the time.

Bonhoeffer’s theologically rooted opposition to Nazism led him to become a Christian dissident and an advocate on behalf of German Jews. It was his efforts to help a group of Jews escape to Switzerland that led to his arrest and imprisonment in the spring of 1943. Bonhoeffer’s thoughts and writings provide a rare insight into his strength of religious conviction and willingness to act on principle, no matter the cost. As he wrote in The Cost of Discipleship (1937), “When Christ calls a man, he bids him come and die.”

Although he fought the Nazis, Bonhoeffer was also sharply critical of Christianity. He saw Christians, much like many evangelicals of today, going in two equally wrong directions. The first was the compartmentalization of their faith so that it affected only certain areas of a person’s life. The second was the over-spiritualization of Christianity, which urged Christians to ignore the physical realm in favor of the spiritual. Bonhoeffer berated the church for such self-absorption. “We are otherworldly—ever since we hit upon the devious trick of being religious, yes even ‘Christian’ at the expense of the earth,” he wrote in 1932.

As the influence of Nazism grew in Germany, Bonhoeffer, a Lutheran himself, urged the Lutheran Church to fight it. After the first anti-Semitic laws took effect, he outlined a progression of steps that the church must take against oppressive government. First, the church must speak out against abuses of power. Second, the church must aid victims of such abuses. Finally, when other measures fail, the church must take direct action against the government.

Ignoring the protests of Bonhoeffer and other dissenting pastors, in 1933 the Lutheran Church adopted a set of Aryan clauses. Non-Aryans and those married to non-Aryans were no longer to be ordained or offered positions in the church. Bonhoeffer immediately called for all dissenting pastors to resign and refused the parish that had been offered to him. Bonhoeffer sent a statement to church leaders declaring that the Aryan clauses were in direct conflict with basic Christian doctrines. When he received no response, Bonhoeffer helped form the Pastors’ Emergency League, which eventually grew to 6,000 dissenting pastors.

Even within the rebel church, Bonhoeffer was considered something of a radical. And his pacifism separated him from his fellow pastors, many of whom backed some of Hitler’s policies and movement toward war. Though he considered the church to be Christ’s primary agent for change in the world, Bonhoeffer did not hesitate to act independently when he deemed it necessary. He lived his convictions through personal, and usually very practical, acts of dissent.

Bonhoeffer carried out many of his anti-government activities in secret (including avoiding military service). This was out of expedience. At the height of Nazi power, to publicly attack Hitler meant prison or death. Bonhoeffer knew he could be more effective if he was not perceived as a threat.

When the Nazi government began taking Jewish lives, Bonhoeffer resorted to even more covert tactics. He helped arrange a successful scheme to smuggle a group of Jews out of Germany. He also came to the aid of the mentally and physically handicapped who were slated to be euthanized. Bonhoeffer and his father, who headed the Department of Psychology at the University of Berlin, obtained grounds from medical experts for refusing to hand over patients housed at two church-run facilities.

In 1939, Bonhoeffer traveled to America with the intention of waiting out the war. He soon realized, however, that he could not in good conscience desert his fellow Germans. After his return, Bonhoeffer became actively involved in plans for a military coup.

The plans for a military coup, however, suffered a setback when, in December 1941, Hitler made himself commander-in-chief of the German army. Conspiracy leaders now determined that the coup would have to begin with an assassination, and Bonhoeffer found himself a party to plans to assassinate Hitler. As he explained: “If I see a madman driving a car into a group of innocent bystanders, then I can’t, as a Christian, simply wait for the catastrophe and then comfort the wounded and bury the dead. I must try to wrestle the steering wheel out of the hands of the driver.”

Eventually, one of Bonhoeffer’s co-conspirators was arrested by the Nazis and he, in turn, implicated Bonhoeffer. Bonhoeffer was arrested by the Gestapo on April 5, 1943, but the conspiracy continued to move forward. Already, two attempts to kill Hitler had failed. On July 20, 1944, Bonhoeffer learned that the third and final attempt on Hitler’s life had failed. In the days following, Hitler ordered a series of executions of those involved in the assassination plot.

At this point, Bonhoeffer’s prison guard was willing to help him escape, and an elaborate plan was set in motion. But as more and more people were arrested for the slightest connection to the conspirators, Bonhoeffer decided that his escape would amount to an admission of guilt and endanger his family and friends.

The conspiracy had been widespread, and Hitler had some 6,000 executed in retaliation. Bonhoeffer, because he was considered a possible source of information, was kept alive for several months. Hitler only ordered his execution after defeat for Germany became inevitable. Bonhoeffer was hanged at the Flossenbürg Concentration Camp on April 9, 1945. A few days later, Allied troops reached and liberated the camp. On April 30, Adolf Hitler committed suicide, and on May 7, Germany surrendered unconditionally.

Bonhoeffer went calmly to his death. As he was led out of his cell, he was observed by the prison doctor who said: “Through the half-open door I saw Pastor Bonhoeffer still in his prison clothes, kneeling in fervent prayer to the Lord his God. The devotion and evident conviction of being heard that I saw in the prayer of this intensely captivating man moved me to the depths.” The prisoners were ordered to strip. Naked under the scaffold, Bonhoeffer knelt for one last time to pray. Five minutes later, he was dead.

Even while in prison, Bonhoeffer maintained his pastoral role. Those who were with him spoke of the guidance and spiritual inspiration he gave not only to fellow inmates but to prison guards as well. In a letter smuggled out of prison, Bonhoeffer showed no bitterness but rather explained how “We in the resistance have learned to see the great events of world history from below, from the perspective of the excluded, the ill treated, the powerless, the oppressed and despised…so that personal suffering has become a more useful key for understanding the world than personal happiness.”

Constitutional attorney and author John W. Whitehead is founder and president of The Rutherford Institute and author of the award-winning Grasping for the Wind. He can be contacted at


This is apparent in Bonhoeffer‘s journey entries.  For example, on June 4, 1939, he wrote…

“Breakfast on the verandah at eight o’clock.  It poured with rain in the night.  Everything is fresh and cool.  Then prayers.  The short prayer–the whole family kneels–in which our German brothers, almost overwhelmed me…”

Then on June 15, 1936…

“Since yesterday evening I can hardly tear my thoughts away from Germany…I must return in a year at the latest.”

The Life and Death of Dietrich Bonhoeffer

…and then it will be back to Dietrich Bonhoeffer.

I want to encourage anyone who is interested to go Calvin in the Theater of God website and listen to the messages of the speakers.

I am still in Minneapolis, MN for the Desiring God Nation Conference 2009. The theme is: With Calvin in the Theater of God. Sam Storms delivered an incredible message about John Calvin and the Joy of the Final Resurrection.  The video of this post will be posted soon.  It will be worth your time to check it out.  We all need to focus on things above rather than on things below.

Calvin was riddled with adversity and opposition and ill-health, yet his constant meditation on the life to come gave him endurance and joy.

Why? Because I am in Minneapolis, MN for the Desiring God Nation Conference 2009. The theme is: With Calvin in the Theater of God. I just returned to my hotel room after listening to Dr. Julius Kim speak on Calvin the Man and Why I Care.

You can pick up some his statements on the above link.  I walked away with many statements that remind us why John Calvin is still very relevant for today.  Dr. Kim pointed out that that last thing Calvin wanted was to produce “Calvinists”!

No John Calvin wanted to produce Biblical Christians–all for the Glory and praise of God.

Mary Bosanquet writes in The Life and Death of Dietrich Bonhoeffer

The Decision which Bonhoeffer made in the summer of 1939 determined the final course of his development, and in the next decade it was to cost him his life… (208).

Dietrich Bonhoeffer’s American friends invited him to the States in 1939 to escape the political climate in Germany.  From the very beginning, Bonhoeffer struggled over his decision to leave Germany.  Mary Bosanquet writes in The Life and Death of Dietrich Bonhoeffer

On June 4th Bonhoeffer left Germany…In the next few weeks a hard an far-reaching decision was to be made.  Should he remain in the States , as his American friends confidently expected him to do, or should he return home?  As the weeks went by it became increasingly plain that if he was to return at all, he must return immediately, since war in Europe was manifestly imminent…(208).

The answer according to WikiAnswers is…

He studied at Union Theological Seminary in New York City in 1930 and 31. During this time he was well aware of developments in Germany, but could not arouse much interest from a complacent west. The ignorant complacence of those who did not understand the roots of the titanic struggle that was about to occur in Germany, as Bonhoeffer did, grieved him. For some time he struggled with his options, including some time in England, before he decided to return to suffer with and share in the creation of the Confessing Church in Germany.

He saw it as his duty to return rather than exercise his opportunity for freedom, even though he sensed what this could mean. ‘The reasoning which brought Bonhoeffer to his decision belongs, as Reinhold Niebuhr says,”to the finest logic of Christian martyrdom”.

“I shall have no right”, Bonhoeffer wrote to Niebuhr (before leaving the US for the final time in 1939) “… 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 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 our civilization. I know which of these alternatives I must choose; but I cannot make this choice in security”

Sources :

‘Memoir’ written by G. Leibholz as a forward in ‘The Cost of Discipleship’ SCM, 1980, p13 and ‘Who’s Who in Christian History.’ by J.D. Douglas.

Bonhoeffer knew that his return would be dangerous. Because of continual reprisals, the Confessing Church had become weaker and was no longer capable of effective public actions.  For this reason Bonhoefferconcluded that he had to engage himself politically. His political resistance derived solely from his church resistance.

(Renate Bethge, Dietrich Bonhoeffer: A Brief Life, 54)

Bonhoeffer words to Niebuhr

I have come to the conclusion that I made a mistake to coming to America.  I have to live through the difficult period of our national history with the Christians in Germany.  I will have no  right to assist with the restoration of Christian life after the war in Germany if I do not share the tests of this period with my people.

(Renate Bethge, Dietrich Bonhoeffer: A Brief Life, 54)

September 2009


Twitter Updates

Error: Please make sure the Twitter account is public.