You are currently browsing the category archive for the ‘Maria von Wedemeyer’ category.

by Brian Rosner

I started 2020 with five New Year’s resolutions and seven anticipations, things I was eagerly looking forward to, such as special social occasions and travel. I won’t comment on my progress on the resolutions — my brother-in-law reckons New Year’s resolutions are a to-do list for the first week in January, and I don’t want to confirm his cynicism. But I will report that five of my seven anticipations have been canceled, with the two in November and December looking less likely every day.

For some of us, the personal cost of the coronavirus will be huge; for others less profound, but still troubling. But one form of suffering will afflict us all — namely, the experience of disappointment. With everything from meals out and sport to weddings and funerals being canceled, “cancel culture” is taking on a new meaning. No one will be immune from disappointments, the displeasure of having our anticipations unfulfilled.

For a case study in coping with disappointment in the context of isolation and social distancing, we find a surprising source of help in Dietrich Bonhoeffer — the pastor, author and church leader who was active in Germany in the 1930s and 1940s.

Bonhoeffer’s life story is a mixed genre. It started out like a fairy tale. Born in 1906 to a prominent German family, Bonhoeffer was a tall man, possessing an athletic physique and a round boyish face. With his mother’s blue eyes and blond hair, he perfectly fit Hitler’s Aryan stereotype. But any affinity between Bonhoeffer and the Third Reich stopped there.

With the rise to power of Hitler in 1933, Bonhoeffer’s fairy tale took a dangerous turn, transforming into a spy thriller. His opposition to National Socialism began early, when Bonhoeffer gave a radio broadcast on the dangers of charismatic leadership. It was abruptly ended by government censure. For the next ten years, Bonhoeffer worked for the good of his nation, eventually operating as a double agent. Employed by the Abwehr, a division of German Intelligence, Bonhoeffer used his contacts outside of Germany to support the insurgency. A man of impeccable integrity, Bonhoeffer also functioned as the conscience of the conspirators, commending their moral courage and bolstering their resolve.

Along with the spy thriller, Bonhoeffer’s life was a tragic love story. In June 1942 Dietrich met Maria von Wedemeyer. Maria was beautiful, poised, cultured and filled with vitality, but only eighteen years of age — fully seventeen years younger than Dietrich. Bonhoeffer and Maria fell in love. Maria’s father had been killed on the Russian Front and her mother insisted on a year’s separation to test the couple’s feelings. But Maria convinced her mother otherwise and in January 1943, with some restrictions in place, they were engaged to be married. Unfortunately, “happily ever after” is not the way their story ended.

Two key aspirations of Bonhoeffer’s life — the renewal of the German church and people and his plans to marry his fiancée Maria von Wedemeyer — were both cruelly thwarted. In 1943 he was arrested by the Gestapo, incarcerated for two years, and finally executed at the order of Adolf Hitler.

If some disappointments are mild, Bonhoeffer’s were crushing. How did Bonhoeffer handle his disappointments? Although he wrote a number of books, the answer to this question is found in the remarkable letters to and from his parents, relatives, fiancée and above all his best friend Eberhard Bethge, collected and published in the now classic volumes Letters and Papers from Prison and Love Letters from Cell 92. With social isolation ahead for all of us, at least in a physical sense, Bonhoeffer’s prison musings offer sage advice and salient lessons.

First, focus on what really matters. According to Bonhoeffer not all disappointments are equal. He urged an ordering of priorities:

There is hardly anything that can make you happier than to feel that you count for something with other people. What matters here is not numbers, but intensity. In the long run, human relationships are the most important thing in life. God uses us in his dealings with others. Everything else is very close to hubris.

In the strange world of physical distancing, we do well to remember that we don’t have to be relationally distant. There are still ways to cultivate community that don’t involve getting up close and personal physically.

Second, stay cheerful. Bonhoeffer wrote to his fiancée Maria: “Go on being cheerful, patient and brave.” And he told Bethge to “spread hilaritas.” Even amid hardship, a joyful optimism can prevail. Cheerfulness was in fact one of Bonhoeffer’s abiding qualities despite the horrors of prison. In his famous prison poem, “Who am I?” the opening stanza reads: “They often tell me I would step from my cell’s confinement calmly, cheerfully, firmly, like a squire from his country-house.”

Indeed, Bonhoeffer’s letters from prison are surprisingly dotted with glimpses of humour. He quips: “Prison life brings home to one how nature carries on uninterruptedly its quiet, open life, and it gives one quite a special, perhaps a sentimental, attitude towards animal and plant life, except that my attitude towards the flies in my cell remains very unsentimental.” Bonhoeffer and Bethge wrote back and forth over the naming of Bethge’s first child. When the name “Dietrich” was floated, Dietrich wrote back to the couple amusingly: “You still seem to be thinking of ‘Dietrich’. The name is good, the model less so.”

Perhaps those corny coronavirus memes scattered across social media serve a purpose. In Bonhoeffer’s case cheerfulness was no accident of temperament; it was born of his unshakeable confidence in God: “I’m travelling with gratitude and cheerfulness along the road where I’m being led. My past life is brim-full of God’s goodness, and my sins are covered by the forgiving love of Christ crucified.”

Third, embrace optimism. Bonhoeffer’s approach to prison life was not to allow the confinement to restrict his activity. Quite literally, he did not sit still while waiting for his hope for freedom to materialize:

I read, meditate, write, pace up and down my cell — without rubbing myself sore against the walls like a polar bear. The great thing is to stick to what one still has and can do — there is still plenty left — and not to be dominated by the thought of what one cannot do, and the feelings of resentment and discontent.

This is good advice for anyone facing the frustrations of an ongoing disappointment and restrictive circumstances.

For the rest of the post…

JUNE 9, 2019 BY KELLEY MATHEWS

Did you know that Dietrich Bonhoeffer, the famous pastor martyred during World War II, planned to marry before he was captured and executed? Only after reading Eric Metaxas’s biography of the World War II German pastor did I learn that. In her upcoming novel, Amanda Barrett explores what might have happened between Dietrich and his fiancée, Maria von Wedemeyer. She writes it as historical fiction, based on a true story but fills in gaps with literary license, what-ifs, and maybes. It looks fascinating.

I’ve invited her into this space to share some of what she learned during her research and writing of My Dearest Dietrich: A Novel of Dietrich Bonhoeffer’s Lost Love


April 9, 1945.

It’s early morning. For the guards at Flossenbürg Concentration Camp, it’s a routine day, beginning with a routine task—preparing six prisoners for execution. Their crime? Participation in a conspiracy whose aim was the assassination of Adolf Hitler.

For the rest of the post…

by Wendy Murray | 14 Feb 2017 

Lutheran pastor and theologian Dietrich Bonhoeffer was executed by hanging, at age 39, in a Nazi concentration camp in 1945. He and a small but fierce contingent of devoted Protestants actively resisted the Nazi encroachment on both church and state.

His writings have influenced subsequent generations who struggle with the role of Christian devotion in a hostile culture. “The Cost of Discipleship,” a modern classic, is widely known for Bonhoeffer’s haunting statement: “When Christ calls a man, He bids him to come and die.”

“When Christ calls a man, He bids him to come and die.”

What is not as readily known is that he possessed an amorous side, loving a woman named Maria von Wedemeyer to whom he became engaged in January 1943, when Bonhoeffer was 36 years old (and von Wedemeyer 18). He would be arrested by the Gestapo three months later.

During the two short years of his engagement to von Wedemeyer, and what ended up being the last two years of his life (1943-1945), the two exchanged letters that were both amorous and wrenching. Published for the first time in 1995 as “Love Letters from Cell 92” and edited by Ruth-Alice von Bismarck and Ulrich Kabitz (Abingdon), this intimate correspondence revealed a side of Bonhoeffer that is generally not known:

“Wait with me, I beg you! Let me embrace you long and tenderly, let me kiss you and love you and stroke the sorrow from your brow.”

These sentiments — and more sentiments like them — highlight the little-known, amorous side of Bonhoeffer’s testimony. He loved this young woman and longed for her, and she for him. The tenderness and optimism behind this collection of letters causes the reader to languish with the pair as week after week, into months, into years, the couple anticipates the time when they will sit together on the couch at Patzig (her family’s estate) and hold hands.

The reader also knows the tragic ending to this tale, while the writers themselves do not. (Bonhoeffer would be executed in April 1945, only weeks before Hitler killed himself and the Germans surrendered.) A constant theme echoes throughout: “Don’t get tired and depressed, my dearest Dietrich, it won’t be much longer now.”

Maria von Wedemeyer entrusted this collection of letters to her sister, Ruth-Alice von Bismarck, just before her death in 1977. For years before that, von Wedemeyer would not allow the letters to be published. Eberhard Bethge, Bonhoeffer’s close friend and biographer, wrote in the postscript: “I had resigned myself to never seeing this correspondence.”

For the rest of the post…

by

Screen Shot 2015-11-18 at 6.03.29 PM

Post by Diane Reynolds:

The people closest to Dietrich Bonhoeffer weren’t there when he died at Flossenbürg concentration camp, but one he was probably thinking of was his twin sister Sabine.

Bonhoeffer, who would become famous for both his theological writings and his life resisting Hitler, had a very wide acquaintance and many friends. He was part of the interwar trans-European elite and knew almost everybody. He had by all accounts, a self-assurance and a perfect command of manners that made him welcome in the highest echelons of society. He performed the role of a man in charge.

Yet what surprised me as I researched Bonhoeffer was the extent to which women populated his innermost circle of intimacy. For example, in a letter to Bethge, Bonhoeffer wrote that Bethge and Sabine, his twin, were the two to whom he felt, “in contrast to . . . other people … a remarkable sense of closeness.

I discovered (common, I learned in the German biographical tradition) that a male perspective on Bonhoeffer dominates the discourse, best typified by Eberhard Bethge’s mammoth biography. Thus, I began my book on Bonhoeffer and women, called The Doubled Life of Dietrich Bonhoeffer, to reinsert women more fully back into Bonhoeffer’s life story. In a very real sense, I wrote the book that wasn’t in my library. (For details on a drawing for a free copy of the book, see above.)

Screen Shot 2016-04-07 at 12.09.55 PMWomen have often been downplayed in Bonhoeffer’s story. Not entirely, of course, but strange omissions occur. For example, there is no published photo of Elisabeth Zinn, who more than one writer, including Eric Metaxas in his bestselling Bonhoeffer biography, calls Bonhoeffer’s fiancée. (I have a photo of her in my book thanks to the generosity of Zinn’s daughter, Aleida Assman.) And, in another example, the story of his relationship with his fiancée, Maria von Wedermeyer, has been routinely misrepresented: Maria’s story has become part of what filmmaker Laura Pointras calls a “locked narrative:” a somewhat distorted story that has been told so often it attains the status of truth.

My book tells—or tries to tell—the true story of the women closest to Bonhoeffer. This seemed important because it was in dialogue with women (as well as men) that Bonhoeffer hammered out his theology. Further, this man for whom the personal was always the theological and the theological always the personal, built up through these women the layers of experience—all-important to him– that helped form his theology.

For this book, I used the letters and memoirs of some of the women in Bonhoeffer’s life. These sources were a species of women’s writing, often with a strong emphasis on the domestic. In my book, I aimed to capture some of the domestic flavor of the women’s writing—and, through narrative nonfiction also to provide a sensory context for life in Weimar and Nazi Germany.

For the rest of the post…

 

The year was 1943, and another Advent had dawned for Lutheran pastor Dietrich Bonhoeffer. Bonhoeffer loved Advent and had often preached sermons on this holy season of waiting and hope as a metaphor for the entire Christian life. Just one year earlier, during the Advent of 1942, Bonhoeffer had written a circular letter to some of his friends and former students.

The joy of God goes through the poverty of the manger and the agony of the cross; that is why it is invincible, irrefutable. It does not deny the anguish, when it is there, but finds God in the midst of it, in fact precisely there; it does not deny grave sin but finds forgiveness precisely in this way; it looks death straight in the eye, but it finds life precisely within it.

Those words took on a deeper meaning in December 1943 as Bonhoeffer found himself one of eight hundred prisoners awaiting trial in Berlin’s Tegel military prison.

At this point, Bonhoeffer still hoped he might be released, perhaps even in time to spend Christmas with his family and his nineteen-year-old fiancée Maria von Wedemeyer.

For the rest of the post…

The Journey of Dietrich Bonhoeffer

BonhoefferTegelThere are a number of very important biographies of Dietrich Bonhoeffer, none more complete or significant than the one by Bonhoeffer’s friend, Eberhard Bethge (Dietrich Bonhoeffer: A Biography). Bethge’s biography is complete though not exhaustive (even if at times a bit exhausting) and takes serious commitment to finish. The prose is not captivating. Alongside Bethge is F. Schlingensiepen’s solid and recent biography (Dietrich Bonhoeffer). Those two describe a similar journey for Bonhoeffer (see below) while Eric Metaxas (Bonhoeffer) told a different story, a more evangelical one, which is why so many evangelicals have found Bonhoeffer in the last five years. Mark Thiessen Nation provides in his study (Bonhoeffer the Assassin?) a different journey for Bonhoeffer.

But the best written description of Bonhoeffer’s journey is now by Charles Marsh, Strange Glory: A Life of Dietrich Bonhoeffer. Why use the word “journey”? Because people have made meaning out of Bonhoeffer’s life and theological development according to the scheme they find in his story. The fork in the road or the place of decision is right here: When Bonhoeffer returned to Germany after that aborted visit to Union Theological Seminary in the summer of 1939, did his theology shift from a pacifist Discipleship and Life Together direction toward a more Niebuhrian realism/responsibility vision? That is, did he enter into the Abwehr (double agent) in Hitler’s National Socialist party as one who was seeking the downfall, assassination and replacement of Hitler or was his life as a double agent a ruse for his continued life in the ministry of the ecumenical movement?

The standard journey is the journey from a rather naive and optimistic hope for church renewal through intense commitment to discipleship toward a more realistic, even compromising, assumption of responsibility (this term is big in this discussion and must be connected to Reinhold Niebuhr at Union) all reshaped in his decision that the best way to act as a responsible Christian under Hitler was to assume the guilt of the nation and seek his country’s collapse. Maybe the best way of all to frame this is to say Bonhoeffer took leave of Discipleship by the time he was writing Ethics. That, at any rate, is the most common journey told of Bonhoeffer’s theological development. I have already covered Mark Thiessen Nation’s proposal and this post is about Marsh’s study, but it appears to me Bonhoeffer’s pacifism can remain in tact in spite of his realism since he saw entrance into the resistance as guilt (personal and national).

Bonhoeffer did come by his ecclesial faith naturally: his father was not a believer, his mother was and led family devotions in the evening, the family did not attend church frequently though he went through confirmation and was both spiritually and theologically curious when young, most of his siblings were not Christians, and even having completed his theology degree at Berlin (where as a liberal he encountered Barth) Bonhoeffer still was not much a church goer. His position as assistant pastor in Barcelona engaged him for the first time in serious church work. After his return to Germany he was committed to the church — but as much to the ecumenical church, to conferences, as he was to local parish ministry.

Bonhoeffer embraced Barth’s theology deeply and this is one reason for Marsh’s general approach to Bonhoeffer’s journey: Barth is present in his dissertation on the communion of the saints, in his habilitation on German philosophical history (Marsh thinks this book was “one of the great theological achievements of the twentieth century”), but it is profoundly present in Ethics. The first “chapter” of that book could be taken from Barth’s theory of revelation in dialectical thinking (and unfortunately dialectical method in writing!) in its unifocal concentration on God in Christ as the true revelation by which all things are measured — including the world. Furthermore, Bonhoeffer here has embraced some of Barth’s universalism for the thematic center of that first chapter is about the reconciliation (ontologically) of the world in Christ already. Marsh keeps Barth before the readers of Bonhoeffer’s life.

Bonhoeffer’s twin sister, Sabine, married a Jewish man (who had been baptized).  That fact opens up a window that tosses light deep into Bonhoeffer’s theology: he was deeply committed to the brotherhood and sisterhood of the church and Judaism, of Christians and Jews, and therefore of Jews and Germans. When most were circling the wagons or wondering what was really going on, DB saw through to the heart of what Hitler and the National Socialists were setting up to accomplish in Germany and beyond. If he was anything, he was highly principled and so he refused to budge or surrender an inch to the National Socialists. Bonhoeffer’s balking at both The Bethel Confession and The Barmen Declaration, the former he had an early hand in, concerned their lack of commitment to solidarity with Jews — believers or not. Seemingly ahead of everyone else in theological circles, including Barth, Bonhoeffer saw the Jewish Question as the Christian Problem. He helped his sister and brother in law escape from Germany to England through Switzerland. They survived the war Dietrich didn’t. Marsh’s Bonhoeffer is probing pluralism in affirmative terms, and Marsh is accurate.

Marsh has exceptional sections on Bonhoeffer in the USA fascinated by African Americans, their theology and spirituality (and songs), and this experience (at Abyssinian Baptist in Harlem) shaped Bonhoeffer’s thinking about what it takes to be a gospel Christian and what racism does to a people and nation. He not only introduced his students in Zingst and Finkenwalde to Negro spirituals, but he saw racism in Germany more intensively than others because of his time in NYC. No one is more attuned to racism’s impact on theology and the need to combat it than Charles Marsh, so his sections here are more sensitive and insightful than other sketches of Bonhoeffer.

Marsh, in my view, downplays Discipleship and Life Together because, again in my view, he sees a different journey for Bonhoeffer: it is one that sees the highlight years in DB’s life not in the outside-the-system seminary (they weren’t underground until the end) writings and spirituality but in the more “responsible” political theology of the Ethics and his Letters and Papers from Prison. His sketches of DB’s theology after his return to Germany and while in prison were a highlight for me.

In fact, Marsh has all but convinced me of the Christian realism move of Bonhoeffer. But before I will go on board officially I want to re-read Ethics and Letters and Papers from Prison, which I’m doing now. One thing has become clear to me: the conspirators were profoundly naive in planning to be those who would run Germany when Hitler was removed. Profoundly naive, if not delusional. I need to read more on this plot but that’s how it strikes me.

Marsh has complete control of the sources of Bonhoeffer’s life: he has obviously read them in German as well as in English (in fact I saw one or two mistakes in footnotes because he was referring to the German editions and not the English translations). Detail after details is pressed from the original sources, in a historically chronological manner, and for this reason alone Marsh’s Strange Glory stands among the best of Bonhoeffer biographies.

I must mention one feature of this book because if I don’t it will emerge in the comments and this short explanation allows me a bit of more accurate expression. Marsh’s biography is undoubtedly the best biography to read (though nothing can replace Bethge’s fullness) but it will be remembered as the biography that suggested Bonhoeffer was gay or was romantically attracted to Eberhard Bethge. There is no explicit evidence; the relationship remained chaste; Bethge was engaged and then married and Bonhoeffer himself was engaged; there is Hitler’s extermination system that included homosexuals. There are suggestions according to Marsh: they shared a bank account, they shared Christmas presents, they spent constant time together, Bonhoeffer’s (not Bethge’s) endearing language in letters, Bonhoeffer’s getting engaged not long after Bethge got engaged, and Bonhoeffer’s obsessiveness with Bethge. OK, but it’s all suggestion, and this is complicated by Bonhoeffer’s obsession with clothing and appearance. [For a Marsh interview, see this.] Maybe he was and maybe he wasn’t, but  it seems their relationship could at least be explored in another context: male friendships among German intellectuals of this era, which maybe needs the reminder that friendships have been between same sexes for most of Western history. I quote here from Wesley Hill’s exceptional post on this topic about DB:

But, second, it also seems to me there’s an opposite danger that, in our effort to articulate and defend the existence of something like “close, non-sexual friendships between men” in past eras, we may overlook the importance of homosexual feelings in shaping those friendships. Yes, of course, “homosexuality” as we know it didn’t exist as a social construct until relatively recently, but that doesn’t mean the reality of persistent, predominant same-sex sexual desire didn’t exist and that it didn’t have a friendship-deepening effect for those who experienced it. Sure, Bonhoeffer wasn’t “gay” in our post-Stonewall sense. But what Marsh’s biography tries to explore is whether Bonhoeffer may have experienced same-sex attractions and how those attractions may have led him to look for ways to love his friend Bethge. Bonhoeffer evidently didn’t—and maybe didn’t even wantto—have sex with Bethge (and presumably Bethge himself wouldn’t have consented anyway). But did Bonhoeffer’s romantic feelings for his friend, if indeed they existed (as Marsh believes they did), lead him into a pursuit of emotional and spiritual intimacy with Bethge that he wouldn’t otherwise have sought? I think there’s a danger in avoiding that question, too, even as there’s a danger in jumping to the conclusion “Bonhoeffer was gay.” [Wes has a very good review of Marsh’s biography in the most recent edition of Books & Culture.]

Read more: http://www.patheos.com/blogs/jesuscreed/2014/09/01/the-journey-of-dietrich-bonhoeffer/#ixzz3ESv8xgSJ

Read more: http://www.patheos.com/blogs/jesuscreed/2014/09/01/the-journey-of-dietrich-bonhoeffer/#ixzz3ESuMYfGR

February 5, 2014 By 

Maria von Wedemeyer

Dietrich Bonhoeffer

By Wendy Murray

Yesterday, February 4, what would have been Dietrich Bonhoeffer‘s 108 birthday. A Lutheran pastor and theologian, Bonhoeffer was executed by hanging, age 39, in a Nazi concentration camp in 1945. He and small-but-fierce contingent of devoted Protestants actively resisted the Nazi encroachment in both church and state. They founded the Confessing Church movement to mount active resistance to government-sponsored efforts to nazify German Protestantism. His writings have influenced subsequent generations who struggle with the role of Christian devotion in a hostile culture. The Cost of Discipleship, a modern classic, is widely known for Bonhoeffer’s haunting statement: “When Christ calls a man he bids him to come and die.”

He was engaged in January 1943, at age 36, to Maria von Wedemeyer only to be arrested by the Gestapo three months later in consequence of his involvement in plans to assassinate Adolf Hitler. Bonhoeffer was executed (April 1945) while imprisoned at Flossenbürg concentration camp only weeks before Hitler killed himself and the German surrender.

During the two short of years of his engagement to von Wedemeyer (and what ended up to be the last two years of his life, 1943 – 1945), the two exchanged letters that were amorous and wrenching. Published for the first time in 1995 as Love Letters From Cell 92, edited by Ruth-Alice von Bismarck and Ulrich Kabitz (Abingdon), this intimate correspondence reveals a side of Bonhoeffer that is generally not known. I reviewed the book for Christianity Today magazine when it was released. I include a portion below :

“Wait with me, I beg you! Let me embrace you long and tenderly, let me kiss you and love you and stroke the sorrow from your brow.” This is not an excerpt from a Harlequin romance but the impassioned longings of the champion of radical discipleship.

These sentiments—and more like them—present a new aspect of Bonhoeffer, showing him to be surprisingly amorous, but in a way altogether consistent with his theology of costly grace. His love for Maria was “costly” because Bonhoeffer was forced to relinquish it; it was “grace,” because after 37 years of heady bachelorhood, he tasted of the wellspring of romantic possibility. Bonhoeffer's Love Letters

Maria von Wedemeyer has been duly acknowledged as the true love of the gifted German theologian. But before the publication of this volume, Bonhoeffer’s devotees had not been given such a glimpse of the force of this relationship and the passion this man felt, and then sublimated during his hard years in prison.

He loved her, longed for her, and she for him. The tenderness and optimism behind this collection of letters causes the reader to languish with them as week after week, into months, into years, the couple anticipates the time when they will sit together on the couch at Patzig (Maria’s family estate) and hold hands. The reader also knows the tragic ending to this tale, while the writers themselves do not. A constant theme echoes throughout: “Don’t get tired and depressed, my dearest Dietrich, it won’t be much longer now.”

Maria entrusted this collection of letters to her sister, Ruth-Alice von Bismarck, just prior to her death in 1977. For years before that, Maria would not allow the letters to be published. Eberhard Bethge, Bonhoeffer’s close friend and biographer, writes in the postscript: “I had resigned myself to never seeing this correspondence.”

It took the subsequent 15 years for von Bismarck to complete the task of sequentially collating the correspondence with the aid of Ulrich Kabitz, who added the necessary footnotes and historical data. Consolidating such fragmented, at times incomplete, material into a coherent narrative was no simple task. But, overall, it works: the reader is pulled into the drama and tedium that these two lovers experienced during their years of waiting and hoping.

For the rest of the article…

Eighteen times, Maria von Wedemeyer was able to visit her fiancé in Tegel prison, from 24 June 1943 to 23 August 1944. Their engagement was made up of 18 tormenting farewells. These and their letters were all they had, fanning the flame, over and over again, of their longings for a life together. Maria received the poem “The Past” in a letter smuggled out of the prison at the the beginning of June 1944. On 27 June she was with him again in Tegel, and after the failed coup of 20 July 1944 they saw each other one last time, on 23 August.

(Ferdinand SchlingensiepenDietrich Bonhoeffer 1906-1945: Martyr, Thinker, Man of Resistance, 347-348).

He had to admit to himself that “nothing is more tormenting than one’s longing”; and this torment was what lay behind his poem, “The Past”, written immediately after a visit from his fiancée.

You left, beloved bliss and pain so hard to love.

What shall I call you? Life, Anguish, Ecstasy,

my Heart, of my own self a part – the past?

The door slammed shut and locked,

I hear your steps depart, resound, then slowly fade.

What remains for me? Joy, torment, longing?

I know just this. You left – and all is past. 

(Ferdinand SchlingensiepenDietrich Bonhoeffer 1906-1945: Martyr, Thinker, Man of Resistance, 345-346).

Dietrich Bonhoeffer and Maria von Wedemeyer were engaged in January of 1943. On the 17th of that month, Bonhoeffer wrote to a handwritten letter to Maria. As of January 23, Dietrich had not heard back from Maria. So he fired off another letter to her on that same day. But the next day, he received a good  and encouraging letter from her. On January 24, he wrote another letter to her. I love this period in Bonhoeffer’s life because he is so excited (dare I say giddy) over Maria?

My dear Maria,

Now the letter is here, your kind letter–I thank you for it and thank you anew each new time I read it, indeed to me it is almost as if I were to experience now for the first time in my life what it means to be thankful to another person, what a profoundly transforming power gratitude can be–it is the Yes–this word so difficult and so marvelous, appearing so seldom among mortals–from which all this springs–may God from whom every Yes comes grant that we may speak Yes always thus and always more and more to one another throughout our entire life.

From every good word of your letter I have sensed with joyful certainty that will be good between us. The life together, toward which through God’s goodness we hope to move, is like a tree that must grow deep roots, silent and hidden, strong and free, no hothouse growth forced into quick bloom…

…Yours with much love and continued thoughts of you,

Dietrich

(Dietrich Bonhoeffer Works: Volume 16: Conspiracy and Imprisonment: 1940-1945, 387-388).

 

July 2020
S M T W T F S
 1234
567891011
12131415161718
19202122232425
262728293031  

Archives

Twitter Updates

Error: Please make sure the Twitter account is public.