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Statement Issued by the Board of Directors of the International Bonhoeffer Society – English Language Section, February 1, 2017

Comprising scholars and religious leaders from the United States, South Africa, New Zealand, Australia, Canada, and the United Kingdom, the purpose of the English Language Section of the International Bonhoeffer Society is to encourage critical scholarship in conversation with the theology, life, and legacy of the German pastor-theologian and Nazi resistor, Dietrich Bonhoeffer. While initiated in the United States, this statement expresses the concern, input, and support of our members in many countries that are demonstrating and protesting around the world.We speak noting that Dietrich Bonhoeffer himself taught the profound relatedness of all human persons and, indeed, of peoples and nations. We therefore feel called to raise our voices in support of justice and peace, and in resistance to every form of unjust discrimination and aggressive nationalism.

The United States has undergone an unusually contentious, bitter, and ugly election that has brought us to an equally contentious, bitter, and ugly beginning of the presidency of Donald J. Trump. While it is impossible to predict what lies ahead, we are gravely concerned by the rise in hateful rhetoric and violence, the deep divisions and distrust in our country, and the weakening in respectful public discourse. Some of the institutions that have traditionally protected our freedoms are under threat. In particular, this election has made the most vulnerable members of our society, including people of color, members of the LGBTQ communities, Muslims, immigrants, refugees, the poor, and the marginally employed and the unemployed, feel even more vulnerable and disempowered.

The German theologian and martyr Dietrich Bonhoeffer is quoted often in such times, for he spoke eloquently to such issues. His entire theological and political journey was shaped by his conviction that the church is only truly church when it lives for all God’s children in the world, and that Christians fulfill their faith as Christians only when we live for others. Members of the Bonhoeffer Society hope to make a faithful contribution to our society in this ominous time.

The best way to understand Bonhoeffer’s possible message for our times is not to draw direct political analogies between his time and ours, but to understand the meaning of how he understood his faith and his responsibilities as a citizen in his own times and discern where these words might resonate for us today:

In the coming time, we will seek to live such a life of witness, not only for the sake of our country, but because our Christian faith calls us to do so.

  • He warned that leaders become “misleaders” when they are interested only in their own power and neglect their responsibilities to serve those whom they govern. (1933)
  • He warned that when a government persecutes its minorities, it has ceased to govern legitimately. (1933)
  • He admonished Christians to “speak out for those who cannot speak” (1934) and reminded that the church has an “unconditional obligation toward the victims of any societal order, even if they do not belong to the Christian community.” (1933)
  • In his book Discipleship, he wrote: “From the human point of view there are countless possibilities of understanding and interpreting the Sermon on the Mount. Jesus knows only one possibility: simply go and obey. Do not interpret or apply, but do it and obey. That is the only way Jesus’ word is really heard. But again, doing something is not to be understood as an ideal possibility; instead, we are simply to begin acting.”(1936)
  • He wrote: “I believe that in every moment of distress God will give us as much strength to resist as we need…I believe that even our mistakes and shortcomings are not in vain and that is not more difficult for God to deal with them than with our supposedly good deeds. I believe that God is no timeless fate but waits for and responds to sincere prayer and responsible actions.” (1942)
  • He wrote: “Is there a political responsibility of the individual Christian? Individual Christians can certainly not be held responsible for the government’s actions, nor dare they make themselves responsible for them. But on the basis of their faith and love of neighbor, they are responsible for their own vocation and personal sphere of living, however large or small it is. Wherever this responsibility is faithfully exercised, it has efficacy for the polis as a whole.”(1941)
  • He wrote: “… one only learns to have faith by living in the full this-worldliness of life….then one takes seriously no longer one’s own sufferings but rather the suffering of God in the world. Then one stays awake with Christ in Gethsemane…. How should one become arrogant over successes or shaken by one’s failures when one shares in God’s suffering in the life of this world?” (1944)

In the coming time, we will seek to live such a life of witness, not only for the sake of our country, but because our Christian faith calls us to do so. 

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Bonhoeffer and the Breslau Effect: Influences and Upbringing

One impact a theologian or historian considers when writing biography are the early influences that made his subject the person we have come to know. These influences not only pertain to family life, but also environmental factors such as the city where one was born and culture in which one developed a worldview. So as we approach the 111th anniversary of Dietrich Bonhoeffer’s birthday (4 February 1906), I wanted to briefly explore the cultural and social climate of his birth city during the days before World War II.  

Bonhoeffer was borne in Breslau, Germany on February 4, 1906, which today resides in Poland and was renamed to Wrocław following the Potsdam Conference in July-August 1945. Characteristic of Breslau in Bonhoeffer’s time was its liberal environment, university, and significant Jewish population with respect to other German cities. Breslau featured one of the oldest and most renowned synagogues in Europe, the White Stork synagogue, which was home to the Orthodox Jewish community and the New Synagogue, which became a center for Liberal Judaism, forming after a schism within the Orthodox community.  Subsequently, Zecharias Frankel, one of the founders of Conservative Judaism formed his movement here. His theology of positive-historical Judaism borrows from trends in German Protestantism at large. More specifically, Bonhoeffer maintained a proximity to the relationship of history and revelation through his association with his dissertation advisor Reinhold Seeberg, a leading systematic theology in Germany working in this method. Thus, the historical-critical method becomes identified with Frankel’s movement as the cutting edge of progressive Jewish thought in his day, challenging both the Reform and progressive Orthodox views. Abraham Geiger, the leading figure in the Jewish Reform movement was also a resident of Breslau. And with regard to the Jewish Enlightenment (Haskalah), only Berlin and Konigsberg rivaled Breslau in terms of Jewish scholarship. 

White Stork Synagogue, BreslauBreslau was home to the famous Jewish Theology Seminary built to educate Jewish seminary students in 1854.  None of these facts should be recognized as a small matter. And the fact that two movements, progressive in character, can trace their origins to this city is remarkable given the dominance of Orthodox Judaism as the premiere Jewish chain of tradition (Shashelet ha-quaddah).

While scholars have noted that Bonhoeffer inserts himself into the Jewish crisis only briefly in his writings in the early 1930s because of the laws passed by the Germany government restricting Jews from serving in civil service jobs and later preventing converted Jews from serving in the churches, we can imagine that Breslau provided ample opportunity for the Bonhoeffer family to encounter the Jewish population, which, despite their bourgeois sensibilities, was reported to take special interest in the downtrodden, less fortunate, and outsider.

An interesting book I Knew Dietrich Bonhoeffer emerged in 1966 as a compilation of memoirs by friends who knew Bonhoeffer directly. In those reflections describing his early life, there is a significant emphasis on the themes of justice and social intercourse with people that went beyond his social circles. It is regularly reported that the Christian gospel was only a nominal part of his life at the time and did not play a role in his early interactions. When Bonhoeffer revealed that he wanted to pursue theological studies, he was met with less-than-enthusiastic responses from his family.  Perhaps what the Christian gospel did do, however, was work to reinforce what he was already burgeoning in his life and give his concerns divine sanction. Dietrich could then see his own interest in social justice and care for the outsider as a work mirrored by gospel virtues.  These anecdotal stories nonetheless prove valuable as we examine the circumstantial evidence for interactions with competing communities.

Life in Breslau for Jews and Christian dialogue during the 19th century and 20th century remains difficult to cohere entirely, as Till van Rahden has noted, since interest in Breslau has been marginal and source material for the past 200 years has produced nothing of noteworthiness. What we do know is that Breslau benefitted significantly from being in the Silesia region where rich mines and trade routes established the city’s prosperity, and where, as early as the 18th century, Frederick II reluctantly allowed Jews to return and trade in the area with limited resettlement opportunities due to their mercantile acumen.  By 1840, the Jewish community grew exponentially, an event that instigated conflict with its German Christian neighbors, especially as the former found their way into the more attractive social circles in the city. With this economic growth came expansions in social and religious growth. Records from the city show a rise in intermarriages, especially among Jewish women to Christian men, and this fact remains a way for historians to gauge social interactions, as van Rahden writes that private contact between the two religious communities became “a matter of course.”[1] This observation suggests that “the city’s social life offered people manifold opportunities to get to know, to befriend, and possibly to marry one another across denominational boundaries.”[2] Likewise, many social institutions and associations were open to Jews, even going so far as to allowing Jews to maintain their ethnic identities without fear of public shame. 

By 1910, when Dietrich was four years old, the population was about 500,000, the size of modern-day Baltimore city, with about 60% Protestant, 35% Roman Catholic, and 5% Jewish. Abraham Ascher notes that Breslau’s Jewish population remained a good deal higher than the rest of Germany.[3] Jews on the whole did much better economically than their Protestant counterparts, averaging about three times more the average salary, and represented about 20% of the total income in the city.

While it is common to assume that Jews were reproached for their disproportionate wealth in the political rhetoric of Hitler, as early as 1918, Jews, and those in Breslau as well, were dealing with the effects of hyperinflation following the first World War. Many had their economic status threatened and in losing their wealth found their social status threatened as well. Van Rahden remarks that the geopolitics of Breslau made it more difficult for Jews where the Upper Silesian frontier town had been threatened by Polish-German tensions for years. Jews, who had lost their social and economic statuses, no longer had the benefit of asserting their “Germanness” as if to suggest that their national identities were on loan provided they maintain the economic health of the city. They were now under suspicion—as toxic to German stability as the Silesian Poles—and disdained as interlopers, even as national sentiment and anti-Semitism combined to aggravate the situation.

One cannot point to a specific event in these early years that might have shaped the Bonhoeffers’ resolve and produced such a family which actively resisted Nazism. But it is hard to imagine living decades in a city and not being affected by its social and intellectual climate. The family finally moved from Breslau in 1912, when Karl Bonhoeffer 44, accepted a post in Berlin. Paula Bonhoeffer was 38, and her son Dietrich was just six.  If we are to believe anecdotal accounts about the family from this time, saturation in Breslau might had an extended effect on their near-future interactions. Even if it is highly unlikely to have had any direct effect on young Dietrich personally, these values must have been passed on by his parents. Every indication was that Karl was a man of unflinching character. In one instance, he reportedly told his assistant Fred Quadfasel that going to jail was nothing to be ashamed of, that his family had a history of spending time in jail, and, in particular, during the 1848 revolution.  Norman Geschwind also reported that Bonhoeffer never hung a picture of Hitler on his wall and maintain a “classic Greek quality of measure in all things.”[4]

Events like the Judenzählung (Jewish census) of 1916, no doubt increased public consumption of anti-Semitism, despite the alleged suppression of factual information about Jews serving in the military.  By the early ‘20s, when Bonhoeffer was himself a schoolboy, anti-Semitic antagonism reached a tipping point, and, in Breslau, that energy seemed to be intensified by its youth. “Young people, who had been spared any experience of the front”[5] were the main provocateurs of violence. Van Rahden asserts that the students defaced “school buildings with swastikas, handed out thousands of anti-Semitic leaflets, and sought to undermine Jewish teachers’ authority by bringing their hatred of Jews with them into the classroom.”[6] Perhaps it was Bonhoeffer’s strong family structure and upper middle-class accommodations that saved him. But others could also point to similar upbringings, and those who grew up in “religious settings,” like Martin Heidegger and Paul Althaus, went on to support the Nazis for a time. Rather, it was the character of that upbringing, the intellectual climate, and the combination of early experiences, not least of all in Breslau, which appears to have set the stage. The Bonhoeffers had left Breslau two years prior to the outbreak of open hostilities towards Jews, and so perhaps the sensibilities they carried with them of an open and morally egalitarian society remained firmly implanted despite the soon-tragedy facing Germany. Bonhoeffer became refined in these fires, a young theologian whose intellectual gravitas resounded Christian virtue and Breslau sensibility. Quoting on several occasions Proverbs 31:8, he wrote, “Open your mouth for those who have no voice,” followed once with the question: who still knows that in the church today; that this is the least requirement of the Bible in such times?”[7]

[1] Till van Rahden, Jews and Other Germans: Civil Society, Religious Diversity, and Urban Politics in Breslau, 1860-1925, Trans. By Marcus Brainard (The University of Wisconsin Press: Madison, WI, 2008), 18.

[2] Ibid., 19.

[3] Abraham Ascher, A Community Under Siege: The Jews of Breslau Under Nazism, Stanford Studies in Jewish History and Culture (Stanford University Press: Stanford, CA, 2007), 31.

[4] Norman Geschwind, “The Work and Influence of Wernicke,” Boston Studies in the Philosophy of Science, Proceedings of the Boston Colloquium for the Philosophy of Science, 1966/1968, Volume IV, Edited by Robert S. Cohen and Marx W. Wartofsky (D. Reidel Publishing Company, Dordrecht-Holland, 1969), 10-11.

[5] Van Rahden, Jews and Other Germans, 232.

[6] Ibid, 234.  

[7] DBW 13: London 1933:1935, 204-5. 


Trey Palmisano is a Rose A. Winder scholar in the Jewish Studies program at Towson University. He is the author of Peace and Violence in Ethics of Dietrich Bonhoeffer: An Analysis of Method (Wipf & Stock, 2016).



In October 2015 the Church of England announced that it had made a financial settlement with a claimant, known only as “Carol” to preserve anonymity, who alleged child sexual abuse against her in the late 1940s/early 1950s by George Bell, bishop of Chichester, who died in 1958. Bell is famous as an outspoken and prophetic figure for peace and justice, as the closest British friend of Dietrich Bonhoeffer, as a stalwart supporter of the Confessing Church and the German resistance to Hitler, and as a pioneer in the modern ecumenical movement.

The allegation that Bell was a paedophile (which the Church leadership appears to have accepted) together with the procedure employed in its investigation has been contested by a group of senior lawyers, church figures, academics and journalists ("The George Bell Group"),  of which Keith Clements, IBS member in the UK, is a member. The Group produced a detailed report seriously questioning, on legal and historical grounds, the Church's handling of the case and the reliability of the evidence as it had emerged thus far. The press statement of the George Bell Group, and other relevant material, can be found on the website: http://www.georgebellgroup.org/.

 Throughout 2016 the George Bell Group called on the leadership of the Church of England to institute an independent review, and this call was supported by many hundreds of individuals both in the UK and overseas who honour the memory, and wish to uphold the legacy, of George Bell. Keith Clements gave a report at the International Bonhoeffer Congress in Basel, in July 2016. In the UK there was public debate on the issue, at both national and diocesan level in the Church of England, in the press and also in Parliament (House of Lords).

 On 23 November 2016 the Church announced that there would indeed be an independent review, conducted by Lord Alex Carlile, who is a Liberal Democrat member of the House of Lords and senior lawyer. The George Bell Group has issued the following statement:

The George Bell Group welcome the announcement on 23 November 2016 that Lord Carlile of Berriew is to be the independent reviewer of the process which led to the statement by the Church of England on 22 October 2015 that the Bishop of Chichester had issued a formal apology following the settlement of a legal civil claim regarding allegations of child sexual abuse by the late Bishop Bell. 

In their own Review of the case, dated 17 March 2016, the George Bell Group strongly urged that justice to the memory of Bishop Bell demanded that there should be a “proper review of both the process and the evidence which resulted in the October statement".  Although the announcement of Lord Carlile's Review states that it will "look at the processes surrounding the allegations", the Group note that by its Terms of Reference it "will provide a detailed evidence-based analysis of the responses and decision making processes concerning the case". Accordingly, we welcome the statement made by Lord Carlile, as reported in the Church Times on 25 November 2016, that "investigating the Church's own inquiries into the truth of Carol's complaint would be the 'heart' of his job", and his further statement that "material from both inside and outside the C of E would be considered, including any written evidence submitted by Bell's defenders".  We trust we can infer from this that Lord Carlile does not intend to limit his review to examining “process”, but will look afresh at the validity or otherwise of the allegations made against Bishop Bell. We welcome this warmly and will be making a detailed submission to the Review.

The Group further notes that it is the Church of England which will "determine whether the full report can be sufficiently redacted or otherwise anonymised to enable its publication without risking disclosure of the complainant's identity".  We have never sought to have the anonymous complainant identified. However the continuing refusal of the Church to publish its evidence, even in redacted form to protect her identity, and the failure to disclose clearly the process by which its “Core Group” reached their conclusions has created much public misgiving. On that account, once Lord Carlile’s Review is complete the maximum transparency possible will be crucial to redressing that misgivingand regaining public confidence.

Keith Clements adds: “Those of us on the George Bell Group are very grateful to all those not only in Britain but in other countries too, who have shared our concerns and who have supported the case for an independent review. We hope that George Bell who fought so hard for justice on behalf of so many people in his lifetime will now receive just treatment to his memory.”


CHICAGO – The International Bonhoeffer Society – English Language Section (IBS-ELS) is pleased to announce that Dr. Jennifer M. McBride, Associate Dean of the Doctor of Ministry Programs and Continuing Education and Assistant Professor of Theology and Ethics at McCormick Theological Seminary, has been elected president of the Society, becoming its first female president since its founding more than forty years ago.

Dr. McBride has served on the IBS-ELS Board of Directors since 2008.  She has authored or edited three books on Bonhoeffer and a number of essays. Her books include Radical Discipleship: A Liturgical Politics of the Gospel (Fortress Press, 2017), The Church for the World: A Theology of Public Witness (Oxford University Press, 2011), and the co-edited volume, Bonhoeffer and King: Their Legacies and Import for Christian Social Thought (Fortress Press, 2010).

According to outgoing president Mark Brocker, “It is time for a member of the new generation of Bonhoeffer scholars to take the helm. Dr. McBride has the deep commitment to Bonhoeffer’s legacy, the scholarly expertise, and the administrative savvy needed to lead the English Language Section of the International Bonhoeffer Society into the future.”

Since its inception, the International Bonhoeffer Society (IBS-ESL) has been focused on close historical and textual analysis, culminating in the recently completed sixteen-volume translation and critical edition project, Dietrich Bonhoeffer Works English Edition, published by Fortress Press.

With the completion of this major work, the IBS-ESL has expanded its focus to cultivating a new generation of Bonhoeffer scholars who are making the constructive use of Bonhoeffer’s legacy the explicit goal of their teaching, writing, and community engagement. The IBS-ESL’s desire and commitment to using its resources to address contemporary challenges facing the church and society is unique in academic circles. This new momentum toward informed, creative appropriation of Bonhoeffer’s writings inspires and encourages new scholars, like Dr. McBride, to explore ways to bridge theological reflection and public engagement in their students and fellow congregants in a manner faithful to the legacy of Bonhoeffer. The Society is now developing a centralized, public, virtual community, as a more accessible resource for undergraduate students, scholars, pastors, activists, and communities of faith to engage Bonhoeffer’s legacy in concrete ways:


McBride says, “When I first attended Society events in graduate school, I was embraced by its members and intrigued by the causal way many members shared stories about their friendships with Eberhard and Renate Bethge. These experiences reflect the identity and mission of the society. It's made up of people committed to Bonhoeffer's legacy and equally committed to nurturing young scholars and students, religious leaders and people of faith, as they wrestle with his writings today. Through the materials on our website, though conferences and publications, through discussions with church groups, our mission is to be a resource for a wide variety of people interested in responsible engagement with Bonhoeffer's work.”


About International Bonhoeffer Society – English Language Section

Comprised of scholars and religious leaders from the United States, South Africa, New Zealand, Australia, Canada, and the United Kingdom, the purpose of the International Bonhoeffer Society – English Language Section (IBS-ELS) is to encourage critical scholarship in conversation with the theology, life, legacy, and influence of the German pastor-theologian and Nazi resistor, Dietrich Bonhoeffer. Among its members are John W. de Gruchy, anti-apartheid South African theologian, and Victoria Barnett, Director of Programs on Ethics, Religion, and the Holocaust for the United States Holocaust Memorial Museum. Since its founding in 1972, the Society has pioneered research and scholarship on the life, historical context, and writings of Bonhoeffer. Working in close collaboration with Bonhoeffer’s best friend, theologian and pastor Eberhard Bethge, Bonhoeffer’s niece Renate Bethge, and scholars in Germany, the Society laid the foundation for the historical and textual study of Bonhoeffer’s life and work in the English-speaking world. The Society has established a American Academy of Religion group, published newsletters with articles and book reviews, collected an archive of Bonhoeffer related materials at Union Theological Seminary, supported biennial Bonhoeffer lectures in public ethics, visiting scholar exchanges, and regular international congresses.


The Rest of the Story: Bonhoeffer and Women

Diane Reynolds discusses her new book,The Doubled Life of Dietrich Bonhoeffer (Eugene, OR.: Wipf and Stock, 2016).

Q. What is this book about?

It’s a biography that focuses on the women in the life of Dietrich Bonhoeffer.

Q. Why did you write it?

I went to find a book on women in Bonhoeffer’s life and there were none. So I wrote the book I wanted to read.

Q. That was it?

As I started researching, the stories about the women told in standard narratives didn’t add up.  They started to become more and more of mystery. What was really going on?  Who were these women, really?

Q. How did you get interested in Bonhoeffer?

I was assigned to read Letters and Papers in Prison in college and fell in love with that book. Later, I became interested in him as Christian struggling to live his faith in the real world: he is a compelling figure and a role model.

Q. So what became your purpose in writing this?

I developed two purposes. First, I wanted to establish an accurate baseline story of the women closest to Bonhoeffer. Second, I also wanted to write a readable piece of narrative non-fiction that gave some of the surround of what life was like in Nazi Germany, especially during the war. I hoped to flesh out these women, especially Ruth and Maria, who are sometimes depicted as one-dimensional cutouts. (Ferdinand Schlingensiepen does acknowledge the complexity of Maria.) I also supply more information on Zinn, purported by some to be Bonhoeffer’s first fiancée—and have published the first picture of her. In a sense, I had to balance a need to tell a full and accurate story and the desire to tell a dramatic story.

Q. Why should we care about the women? Aren’t they an arcane sideline?

On the most basic level, it’s always nice to have an accurate story. But beyond that, as I found in my research, women comprised most of Bonhoeffer’s innermost circle. They informed his theology and helped determine his actions against the Nazis. For Bonhoeffer, far more than most people, the personal was the theological and the theological the personal. Women were central to his life and thought.

Q. Which women was he closest to?

He was very close to his twin sister Sabine, who was his first theological conversation partner. She married a Jew and worries about her and her family laid heavily on Bonhoeffer. He also was very close with his grandmother, who helped form his social conscience, as well as Ruth von Kleist-Retzow. And Maria von Wedemeyer.

Q. How did you get information about the women?

Sabine left a memoir, Ruth left a memoir and the women left letters. People close to Maria, Bonhoeffer’s fiancée, left remembrances. I found a remarkable four-minute interview with Maria in a documentary on Bonhoeffer. Bonhoeffer and others refer to the women in letters.

Q. If all these sources are out there, why write a book?

The information from these sources has never been pulled together in one place or correlated with the rest of Bonhoeffer’s life.  Standard biographies, because they don’t focus on the women (it’s impossible to fully fit Bonhoeffer’s life in a standard length bio), have gaps. Some information about the women is buried in footnotes or lines in letters. It was a fascinating project but time consuming. Just putting together timelines could take hours.

Q. What were some of the challenges you faced in research?

Memoirs are not necessarily accurate. Sabine, especially, could be frustratingly vague about dates. As for letters, this was Nazi Germany and people naturally couldn’t be as open and frank as they would have liked. Often they wrote in code. They talked on the phone frequently too and so what we have is only the tip of the iceberg.

Q. Why not call it Bonhoeffer and Women?

Originally it was Bonhoeffer and Women, but Bethge, with whom Bonhoeffer had an extraordinarily close relationship, complicated the story of the women. It was impossible to understand Bonhoeffer’s relationships with women without understanding the Bethge relationship, so he became part of the narrative. This means there are points here and there where the women “drop out”, so it seemed confusing to call the book Bonheoffer and Women.

Q. How is the story of a German theologian not boring?

Say “German theologian” and most people glaze over. It’s a challenge for people who have never heard of Bonhoeffer. But start talking about how he resisted the Nazis and the challenges he faced and it gets more interesting. Why did he keep coming back to Nazi Germany of all places? He could have gone to Gandhi’s India Ashram in 1935. In 1939, he was safe in America. He sailed back to Germany right before the war started. Why? How did he make the decision to get involved in a plot to kill Hitler when he was a pacifist? How do any of us make moral and ethical decisions in real time when we don’t know how the story will end? How do we live decently? Bonheoffer grappled with all this. Plus, Nazi Germany was simply an interesting place: we don’t get too many real world experiments in living in such a bizarre, dystopic culture and one rife with so many contradictions.

Q. Is Bonhoeffer relevant today or simply a dull artifact of a dead period?

His relevance is startling and it is too bad that so few young people have heard of him. The problems he faced: an increasingly marginalized church, people privileging rationalism over faith, and the worship of technology, the problems of racism, sexism, scapegoating, and terror are all still here. We’re faced with demagoguery and nationalism on the rise today. Will our experiment in U.S. democracy go the way of the Weimar Republic? Will the EU survive any more than the League of Nations did?

Q. Why call it The Doubled Life?

After the National Socialists took over, Bonhoeffer was increasingly forced to live a double life, to pretend to be what he was not. Further, the story of his relationship with these women, because it hasn’t been fully told, also seemed to me to comprise a double life, a submerged story.

Q. Other challenges?

His relationships with women in the Confessing Church movement couldn’t be a focus. I would have liked to do more with that and also, as person trained in literature, to do more with close readings of his prison texts, but there simply wasn’t space. Another challenge was recognizing that some of the players are still alive, and wanting to be sensitive to that. I hope I do emphasize, for example, that Bethge dearly loved Renate.

Q. Is it hard writing about another time and culture?

I continue to be haunted by the question of hubris: how can we purport to understand the life of another person? I am fascinated the issue of anachronism: how can we understand a person from another time from our post-1945 mindset? How do I put on his lenses rather than impose my own? How does a post-war American understand Nazi Germany?

Q. Were there specific challenges in writing about the women?

Yes. It can be easy to fall into depicting women through the lens of stereotypes, and I worked hard not to do that. These lives had many contradictions. They were complex.  

Q. How do feel about Bonhoeffer after writing a book about him?

I am surprised at how greatly I still admire him, now more so than ever for having gotten to know him better. He was a remarkable person. So were the women around him.

As for ordering information, Wipf & Stock is running a 40% off special with the use of the discount codeDOUBLEB at www.wipfandstock.com. A kindle edition of this book can be found at http://www.amazon.com/Doubled-Life-Dietrich-Bonhoeffer-Sexuality/dp/1498206565/ref=sr_1_1?ie=UTF8&qid=1460760035&sr=8-1&keywords=the+doubled+life+of+dietrich+bonhoeffer