An introduction to religious and spiritual experience

Dietrich Bonhoeffer (1906–1945)
One of the greatest examples of fortitude in the face of oppression is that 
of Dietrich Bonhoeffer’s resistance to the Nazis. He is probably far better 
known for his personal courage than for his theology. His life has been 
recounted by his close friend in 
Dietrich Bonhoeffer, A Biography by 
Eberhard Bethge.
Despite not coming from a particularly religious family, 
Dietrich decided at the age of 14 to study theology and become a minister, 
and he never changed his mind. He was aware of death from an early 
age, being deeply affected by the loss of a brother and other close relatives 
in the Great War. This turned his thoughts to the afterlife and religion 
and set his course. Even in such a seemingly smooth progression from 
childhood vocation to martyrdom, there was a noticeable change in 
Bonnhoeffer in 1931, which he alluded to in correspondence but upon 
which he did not elaborate. It was a change of heart, from being a theolo-
gian to becoming a Christian. From the rather ambitious author of 
Act 
and Being
, based on his doctoral thesis, which he then came to dislike, he 
changed to one for whom the Bible and prayer became central. This inner 
conviction was to see him through his trials and made a deep impression 
on all who came into contact with him.
After studies in Tübingen and Berlin, Bonhoeffer spent a year in Spain, 
another in America and between 1933 and 1935 he led the German 
congregations in St Paul and Sydenham in London. On his return to 
Germany he preached in opposition to the Nazis even before Hitler came 
to power and was much involved in setting up the ‘Confessing Church’ 
which stood out against the regime. When the Second World War broke 
out, Bonhoeffer was in America, but bravely took the decision to return 
and work for the resistance, which he did at a very high level. Despite 
being banned from Berlin and from preaching by the Gestapo, his influ-
ence was such that he was recruited to the 
Abwehr
or military intelli-
gence. Thus he was able to travel extensively. However, he led a double 
life, ostensibly working for the regime, but in fact supporting the Confess-
ing Church and keeping in contact with those opposing Hitler abroad. 
This was all done under cover, at great risk as Bonhoeffer was part of a 
small circle of dedicated opposition, which included men like his brother-
in-law, Hans von Dohnanyi. In those extremely challenging times, 
Bonhoeffer’s interest in theological ethics had a practical dimension. His 

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writing and work became inextricable entwined, as in ‘What is Meant 
by “Telling the Truth” ’, an issue which at the time could spell life or 
death.
He was arrested in April 1943 and imprisoned in Tegel, Berlin. There 
he wrote the poem 
Who am I?
in which he draws a comparison between 
how he is seen, as in control, almost heroic and how he feels within, 
resentful and weak, yet his faith remains,
Whoever I am, Thou knowest, O God, I am thine!
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His 
Letters and Papers from Prison
are a poignant legacy of his incarcera-
tion. Through his contacts with the resistance, he was well aware of the 
20 July 1944 Stauffenburg plot to assassinate Hitler, in the aftermath of 
which his conditions of imprisonment became more stringent and his 
ultimate fate was sealed. He was moved to Buchenwald, Schönberg and 
then to Flossenbürg, where he was executed in a barbaric fashion on 
8 April 1945, only weeks before Hitler committed suicide. It was said 
by fellow prisoners that Bonhoeffer radiated serenity and even joy in 
captivity and he managed to earn the respect of his guards too. In 
Flossenbürg he was with allied prisoners from many nations, who asked 
him to conduct a service for them. It was a moving act of worship after 
which he was called away by the guards. His last words as he left were to 
an Englishman, Payne Best,
This is the end – but for me the beginning of life.
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