Greer Bates and Dr. Paul Kerry, History
The roots of this project stem from years of research into the life and theological work of Dietrich Bonhoeffer—a German pastor who contributed to 20th century Christian theology and who was executed for his work in movements opposing the Third Reich in Nazi Germany. As I have read biographies and articles in order to better understand Bonhoeffer’s writings and actions, I began to notice that scholars often take different approaches to portraying Dietrich Bonhoeffer. Some authors choose to highlight aspects of his life that others virtually ignore; some books emphasize elements of his theology that other biographies leave untouched. Over the course of my research I began to question why so many scholars could take such varying approaches to one man’s life and work, and—more importantly—why so many scholars continue to think that this man is worthy of attention. Essentially, I began to wonder how people portray Bonhoeffer, and why it is that he captures such wide and diverse attention.
In order to pursue possible insights into these questions, I needed access to as many different publications about Bonhoeffer as I could find. BYU’s library owns many Bonhoeffer biographies, but I discovered that the library at the US Holocaust Memorial Museum in Washington DC contains even more resources. I had already discussed with Dr. Paul Kerry the possibility of going to Washington DC for a semester-long internship, and he and I considered this an opportunity for me to utilize the resources available at the Holocaust Museum to further my Bonhoeffer research.
While in Washington DC I spent a good deal of time at the Holocaust Museum reading books about Dietrich Bonhoeffer and the experience of the churches in general under the Third Reich. I found several books that were published, and even an unpublished doctoral dissertation that was useful in providing insights into the ways scholars perceive and portray Bonhoeffer. I realized that the differences in portrayals fit generally into two main camps: differences in perceptions of Bonhoeffer’s theological beliefs, and differences in perceptions of Bonhoeffer’s relevance for contemporary issues. Atheists and Christians debate aspects of Bonhoeffer’s theology (particularly regarding his writings about “religionless Christianity”), and liberals and conservatives attempt to employ Bonhoeffer as a hero for their political causes. It seems that in the nearly seventy years since Bonhoeffer’s execution he has been quoted and counter-quoted for opposing political, social, and theological movements.
I continued to explore the potential significance of these ideas when I returned from Washington DC, and at around this time I encountered a new biography that led me to shift the focus of the questions I was asking to drive the research. Charles Marsh from the University of Virginia published Strange Glory, the newest Bonhoeffer biography that introduced an intriguing thesis. Marsh wrote that—in spite of statements to the contrary—Dietrich Bonhoeffer might have had a “homoerotic relationship” with his closest friend, Eberhard Bethge. Bethge was not only a friend of Bonhoeffer, but he even became the first to publish a biography on the German pastor, and most researchers still depend heavily on Bethge’s writings as they compile their own analyses of Bonhoeffer’s life and works. Marsh’s thesis therefore not only raises important questions about Bonhoeffer himself, but also introduces issues pertaining to every portrayal of the man.
What interested me most about Marsh’s biography was the fact that, if the thesis was accurate, then generations of scholars had overlooked something so critical in understanding Dietrich Bonhoeffer. I wondered whether Marsh’s portrayal of Bonhoeffer had really provided insights no other scholar had considered, or whether the biography might simply be one more demonstration of how 21st century thinkers use Bonhoeffer for contemporary movements. Current historiographic trends focus more on issues of identity, and sexual orientation in particular. I became curious to know whether Strange Glory might fit into my broader examination of the historiography surrounding Dietrich Bonhoeffer.
These questions led me to focus my research on the relationship between Dietrich Bonhoeffer and Eberhard Bethge, especially considering Bonhoeffer’s portrayals of himself in the letters he wrote to Bethge. Having considered the ways others have portrayed Bonhoeffer, I wanted to see how Bonhoeffer portrayed himself—applying my historiographical background to a primary source analysis. I examined the letters Bonhoeffer wrote while he was in prison for his work in the German resistance, and discovered that he believed he could open up to Bethge more than to anyone else. Bonhoeffer confessed to Bethge fears and concerns that he never revealed to his parents, and he explored with Bethge theological ideas that he believed formed the heart of his whole life’s work.
Ultimately, I used this research as I wrote my senior capstone paper, “Faithful in Friendship: Dietrich Bonhoeffer’s Self-Portrayal as Illustrated in his Letters to Eberhard Bethge.” My paper includes a section outlining much of the historiography of Bonhoeffer, as well as my analysis regarding Bonhoeffer’s portrayal of himself as it compares with the way others portray him. I hope to continue to examine issues regarding portrayals of Dietrich Bonhoeffer as I pursue further research about him during my remaining time at BYU and in my graduate studies.