Writing in the Wall Street Journal Joseph Loconte has a helpful review of Eric Metaxas’s new biography, Bonhoeffer: Pastor, Martyr, Prophet, Spy. He reminds us of the response of the German churches to Hitler’s initial assault on the Jews, and what Bonhoeffer sought to do in response:
Justin Taylor
German churches, which relied on state support, now faced a choice: preserve their subsidies by dismissing their pastors and employees with Jewish blood—or resist. Most Protestant and Catholic leaders fell into line, visibly currying favor with the regime or quietly complying with its edict.You can read the whole review here.
Such ready capitulation makes the views of Dietrich Bonhoeffer, a young Lutheran theologian in Hitler’s Germany, all the more remarkable. Within days of the new law’s promulgation, the 27-year-old pastor published an essay titled “The Church and the Jewish Question,” in which he challenged the legitimacy of a regime that contravened the tenets of Christianity. The churches of Germany, he wrote, shared “an unconditional obligation” to help the victims of an unjust state “even if they [the victims] do not belong to the Christian community.” He went further: Christians might be called upon not only to “bandage the victims under the wheel” of oppression but “to put a spoke in the wheel itself.” Before the decade was out, Bonhoeffer would join a conspiracy to assassinate Hitler and pay for such action with his life.
In “Bonhoeffer: Pastor, Martyr, Prophet, Spy,” Eric Metaxas tells Bonhoeffer’s story with passion and theological sophistication, often challenging revisionist accounts that make Bonhoeffer out to be a “humanist” or ethicist for whom religious doctrine was easily disposable. In “Bonhoeffer” we meet a complex, provocative figure: an orthodox Christian who, at a grave historical moment, rejected what he called “cheap grace”—belief without bold and sacrificial action.
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