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At the beginning of his eighth school year, he casually announced that he had chosen Hebrew as his elective, and the die was cast. He was fifteen years old at the time. In March 1921, when he and Klaus were invited to a party at their friends the Gilberts, he declined because Lent had begun. This made did an impression on his friends, who had not previously come across such a reason for refusing an invitation. He now sometimes went to church, occasionally accompanied by his mother.

Eberhard BethgeDietrich Bonhoeffer: A Biography (Revised Edition); Chapter 1: Childhood and Youth: 1906-1923, 37.

Things to do during lent

 

Bonhoeffer decided to be a minister and theologian when he was a boy, and he never seems to have wavered in this ambition. At home he made no bones about it. Even when his brothers and sisters refused to take him seriously, he did not let it disconcert him. When he was about fourteen, for instance, they tried to convince him that he was taking the path of least resistance, and the church to which he proposed to devote himself was a poor, feeble, boring, petty, and bourgeois institution, but he confidently replied: “In that case I shall reform it!” 

Eberhard BethgeDietrich Bonhoeffer: A Biography (Revised Edition); Chapter 1: Childhood and Youth: 1906-1923, 36.

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Although the Bonhoeffers could not be described as churchgoers, it would be wrong to describe them as non-Christians. The opposite was true, at the very least for Dietrich’s mother. When she was young she had spent months in Herrnhut, and had adopted the ideals of the Moravian Brethren with youthful enthusiasm. After her marriage, however, these things remained low below the surface. She would never have tolerated an oppressive devout attitude. 

Eberhard BethgeDietrich Bonhoeffer: A Biography (Revised Edition); Chapter 1: Childhood and Youth: 1906-1923, 35.

Posted by | Apr 13, 2019

Eighty years ago, a 33-year-old Christian theologian named Dietrich Bonhoeffer returned to his native Germany after a short stay in the United States. He would not live to see his 40th birthday.

The Lutheran and Episcopal Churches, as well as other religious bodies worldwide, recently commemorated the annual remembrance of German Lutheran pastor, theologian, and resister of Nazi totalitarianism and terrorism. On April 9, 1945, after being in held prisoner for two years, Bonhoeffer was hanged for his association with others who resisted Hitler and the atrocities his party committed against Jews, Germans, among others.

Evidence showed the group he worked with also plotted to assassinate Hitler. A week later the Allies liberated that very POW Camp. As he was being led away to what all knew would be his death, Bonhoeffer said, “This is the end – for me, the beginning of life.”

Bonhoeffer wrote a book “The Cost of Discipleship,” that is now a classic. He compares “cheap grace,” which is like a head nod or an “atta boy” to the ethics of following Jesus, without actually getting in the water and risking a swim – with “costly grace,” that throws people into the deep end because they are formed by and live out the ethics of Jesus.

This is not a church and state issue. It is the involvement of a person of faith, regardless of religion, using politics, political action, and involvement to change the world for the poor, needy, oppressed, voiceless and powerless. Such costly grace brought Bonhoeffer into the resistance movement against the Nazis.

Bonhoeffer was also a founder and leader in a church-based resistance movement, the Confessing Church. When he was imprisoned, he refused the prayers of that Church. At a 50th Anniversary commemoration of his death, Klaus Engelhardt, then Presiding Bishop of the Evangelical Church of Germany, lifted up Bonhoeffer’s reasoning, and challenged the church on it.

Bonhoeffer felt that exercising political means to resist evil and injustice set him outside the circle of prayer. Only those imprisoned for their proclamation and work on behalf of the church, not political resistance, should be prayed for, and that exempted him. Engelhardt challenged the religious communities to reconsider Bonhoeffer’s position that separated resistance and faith.

Today what does “costly grace” look like? How do we separate holding religious principles from applying those principles, regardless of their origin, on behalf of the poor, needy, oppressed, threatened, and voiceless? What drives many who risk speaking up in our country against while privilege and nationalism, threats to Muslims, Jews, and law-abiding immigrants?

People of religion and no-religion share a vision of a common good for all. Almost daily tragedy strikes a blow to our hearts and vision for a better world – whether in New Zealand, threats to synagogues, mosques and churches here and worldwide, the continuing rise of gun violence and absence of adults to stand with our children against it. Health care costs for the needy and elderly rise. The opioid epidemic – suicides…

For the rest of the article…

The Bonhoeffers were not churchgoers in the sense that they were active members and participated in the life of the congregation. The children were not sent to church, and the family did not attend church even on the major holidays. For religious ceremonies within the family, the parish minister was bypassed in favor of relatives, first Dietrich’s grandfather and then his maternal uncle, Hans von Hase. One of the children’s favorite games was to have a “home christening.” The family, however, had no desire to shirk the bourgeois German church customs, and the children were sent to confirmation class. Their mother tried to make the children take the instruction seriously, which was not easy, given the strange stories the children circulated about the confirmation classes.

Eberhard BethgeDietrich Bonhoeffer: A Biography (Revised Edition); Chapter 1: Childhood and Youth: 1906-1923, 34-35.

January 18, 2019

Dietrich Bonhoeffer on a weekend getaway with confirmands of Zion’s Church congregation in 1932. Photo courtesy of German Federal Archives/Creative Commons

(RNS) — The four saddest words in the English language are “what might have been.…”

Eighty years ago, as war clouds gathered over Europe, the 33-year-old Christian theologian Dietrich Bonhoeffer, then a faculty member at Union Theological Seminary in Manhattan, returned to his native Germany after a short stay in the United States.

At the time, Bonhoeffer believed his church’s response to Hitler and Nazism was marked by weakness and cowardice. He saw his country consumed by a monstrous cancer that had devoured nations and had already murdered many hundreds of people on its way to murdering millions.

Of the Bonhoeffer brothers, Dietrich, the youngest, was the one most drawn to try the Youth movement. His episode in the Boy Scouts was a first attempt advance to move beyond the sphere of family and school, and to discover his own areas of experience not shared by his brothers and sisters. Many of his classmates did the same thing, and he did not want to be different from them in everything. 

Eberhard BethgeDietrich Bonhoeffer: A Biography (Revised Edition); Chapter 1: Childhood and Youth: 1906-1923, 33.

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Dietrich Bonhoeffer “was thoroughly disillusioned  by the cowardice of his fellow clergy. Now he had a decision to make. To do nothing against Hitler was a sin, he had reasoned. But to kill was also a sin. How could a pacifist, a man of God, justify what he was about to do? The answer was one that had first been articulated by Martin Luther, the founder of the church Bonhoeffer had loved. Sometimes, Luther said a true believer must ‘sin and sin boldly.’ Bonhoeffer would break the Commandments he vowed to uphold and renounce his cherished philosophy of nonviolence. He would lie, cheat, and plot murder. And he would do it by using the church as his camouflage.”

~ Patricia McCormick, The Plot to Kill Hitler97.

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