This is a book that I had not known about until Peter at Slow Reads gave it to me as a recent birthday gift. I had not heard about it beforehand and was a bit intimidated by its large number of pages. That being said, I’m really glad that I started reading it and had no trouble staying motivated enough to complete this biography all the way through to its end.

The book by Eric Metaxas starts slowly, offering a detailed look into Dietrich Bonhoeffer‘s family, even touching upon his great grandfather and great uncle. This first chapter’s detailed look at Bonhoeffer’s ancestry exceeds what is normal for most biographies. However, extended family connections would prove to be important for him throughout his life, and this chapter provides some of the needed context for this. Bonhoeffer’s upper-middle class parents taught their children to come to their own conclusions after a careful consideration of the facts at hand. They also instructed them to eschew emotionalism of any kind. These character traits would later, of course, put the family at odds with the Nazi regime in the 1930s and 1940s.

The pace of the book quickens when Bonhoeffer begins his theological studies. Even though his professors were strongly in the camp of the 19th century German revisionist and liberal theologians, Bonhoeffer oriented his own thinking towards the neo-orthodoxy of Karl Barth, whom Bonhoeffer would befriend a few years later. The end of Bonhoffer’s period as a young adult student would end with him finding his first best friend, Franz Hildebrandt.

Much of the middle part of the book centers on the split between the “German Christians“, those Lutherans in Germany who acceded to the Nazi regime’s anti-Jewish policies, and the “Confessing Church“, which made several futile attempts at reconciliation but eventually ended up as a partially underground church movement. Since Germany followed the continental European model of funding church pastors and buildings via state funds, Lutheran pastors were reluctant to speak out too boldly against the Nazi state. The Confessing Church would not move fast enough for Bonhoeffer away from Nazism; he always seemed to be a few steps ahead when it came to realizing the seriousness of the evil of Hitler and his rule.

The middle part of Bonhoeffer’s short life was taken up with several foreign travels and assignments. Bonhoeffer worked as a pastor for German expatriates in Spain and England. He also spent some time in post-doctoral studies at Union seminary in New York. Bonhoeffer, intrigued by the community-life that he had heard about with Mohandas Gandhi, even made plans to visit India. Yet fate would permanently postpone Bonhoeffer’s trip to India, and the meeting of two of the 20th centuries great religious figures would never take place.

In the mid-1930’s, Bonhoeffer would return to Germany, and begin running the underground seminary at Finkenwalde in Pomerania in eastern Germany (now in western Poland). Here, Bonhoeffer would begin breaking down the usual barriers that separated a professor from his students. He would emphasize personal scripture meditation and servant-leadership and even a revival of Martin Luther’s injunction for Protestant Christians to confess their sins one to another. The Nazi state would eventually discover and shut down Finkenwalde, but the short two years that it was opened produced deep and lasting friendships, including Bonhoffer’s friendship with his second best friend Ebehard Bethge. Rural Pomerania was steadfastly anti-Nazi, so Bonhoeffer found many supporters for Finkenwalde in that region, including especially the grandmother of his future fiancee. Many of the members of Pomerania’s old aristocracy would lead the failed July 1944 assassination and coup attempt against Adolf Hitler.

Bonhoeffer was drafted into the resistance by his brother-in-law in the Abwehr, a German military intelligence operation that was filled with prominent resistance members. Bonhoeffer worked as a double agent, and the Abwehr gave him a means of resistance and the ability to escape being drafted into the military. Eventually, Bonhoeffer and his brother-in-law were arrested on a minor charge of helping to smuggle Jews out of the country. For many months, the Gestapo did not realize the full extent of Bonhoeffer’s resistance activities, and, since Bonhoeffer’s uncle had authority over the prison warden, Bonhoeffer was given favorable treatment. All of this changed after the aborted July 1944 coup attempt. Eventually, Bonhoeffer’s activities were exposed and he was ordered executed by Hitler just before the end of the war.

The book only mentions in passing the later controversies over Bonhoeffer’s theology, especially the meaning of the Bonhoeffer’s term “religionless Christianity”. Bonhoeffer was already imprisoned when he coined this phrase and died before he had had a chance to expound upon it in any detail. The author offers passing criticism of more the liberal views of Bonhoeffer’s theology, but a more detailed analysis of post-mortem theological arguments are left to other books.

The author also clearly comes down on the side of being in favor Dietrich Bonhoeffer’s decision to involve himself in the plot to kill and overthrow Hitler. The decision to undertake regicide is one that many of Bonhoeffer’s fellow Christians would disagree with. If you’re looking for an in-depth analysis of how Bonhoeffer weighed the pros and cons of this fateful decision, you will need to look at other books and sources.

The surprising parts of this book for me: Bonhoeffer’s deep sense of connectedness to family and friends. Bonhoeffer, a bachelor for most of his life until his engagement just before his imprisonment, believed in fully integrating his life between his family and his friends. Bonhoeffer’s friends often became closely linked to his parents and other family members. Bonhoeffer treated his former students like family. Bethge helped Bonhoeffer with the particularly sensitive mission of helping get Bonhoeffer’s twin sister, her Jewish husband, and their daughters out of Germany, and Bethge eventually married his niece. Bonhoeffer’s lifelong struggle with depression is also a surprise. Additionally, Bonhoeffer’s willingness to explore forms of community life in Protestant Christianity, including New Monasticism, make Bonhoeffer a man who was 50 or 60 years ahead of his time.

The book includes extensive excerpts from Bonhoeffer’s correspondence with family and friends. Some readers may not like switching between the narrative and these letters. Others may appreciate reading from these important original source materials.

All in all, this is a great book and one that I would highly recommend reading.

For the last few months, I and some friends been discussing the concepts of spiritual families and spiritual communities. Combining the two words together led us to coin the new word “fammunity”.

Spiritual families are formed when a spiritual father is connected to spiritual sons. The reemphasis on spiritual families is an expression of what the book of Malachi talks about when it mentions God’s desire to turn the hearts of the fathers back to the children and vice versa. Families take time to build, and spiritual families provide for intergenerational building blocks of spiritual growth.

The roots of community life in Christianity go back all the way to the book of Acts, where the first followers of Jesus lived together in Jerusalem and held all things in common with one another. Spiritual communities continued through the centuries, usually on the edges of society, first, in the lives of persecuted believers, then, in monasteries and friars and, later, in networks of rural believers like the Amish and Mennonites. “Community” is where a group of people make the choice to share their lives with one another in an organic way. This often involves living together in some type of communal setting. These spiritual communities often include service to the poor and disadvantaged in their local neighborhoods. The younger generation, those now in their 20s and early 30s, in particular, is embracing community life. Several communities together form what is called a “community of communities”.

In later posts, I’ll talk about more about spiritual families, spiritual communities, and what they have in common with one another.