How does one reconcile a pacifist theology within a socio-political context of hatred, genocide, and spiritual bankruptcy?  While answers to this question have been offered from a number of positions within the past year as the world has debated the justification (or lack thereof) of war in Afghanistan, Iraq, North Korea, Liberia, and other global political hot spots, it was the same question being considered by German theologian Dietrich Bonhoeffer during World War II.  His answer led him to participate in a failed plot to assassinate Adolph Hitler, and ultimately to his own death after the conspiracy was discovered.

In the documentary film directed and narrated by Martin Doblmeier, Bonhoeffer’s story is told with pictures, words from his own writings, and interviews with family members, friends, students, and theologians, including South African archbishop Desmond Tutu.  From his childhood in the home of a prominent psychiatrist and professor, through his religious studies in Germany and New York City, the film insightfully describes the development of Bonhoeffer’s views and how he sought to act on them.  Thorough research of family history and archive films is evident in this visual and emotional guide.

Part of what makes Bonhoeffer’s story compelling is the early age at which he began having an impact.  Earning his Ph.D. at the age of 21, his dissertation was called “a theological miracle” by Bonhoeffer’s own hero and widely noted theologian Karl Barth.  The paper passionately paints the church as Christ’s physical representation on earth.  It is a means to a new community and a new humanity.  When he was 27 years old, just two days after Hilter was appointed as Chancellor of Germany, Bonhoeffer gave a radio address critical of the dictator.  The address was taken off the air by government officials before its completion.

Bonhoeffer’s introduction to pacifist thinking and his experience of the African American church during a teaching fellowship at Union Theological Seminary in New York are given special attention in the film.  He is shown as one with an eagerness to integrate faith and practice in a morally challenging time of history.  Indeed, the irony of his dilemma is made more clear upon his return to Germany, when he delays accepting an invitation to study non-violent resistance under Mahatma Gandhi in order to found and administrate a seminary which spoke out in opposition to the Nazi regime stringently enough to warrant its closure by the Gestapo.  It was at this point that Bonhoeffer became involve in the conspiracy against Hitler.

His stand was clearly more than just a theological one, it was spiritual in nature as well.  A full two-thirds of the clergy in Germany aligned themselves with the government during the Nazi regime.  Additionally, Hitler was embraced publicly by Catholic bishops.  Haunting photos of Hitler shaking hands with clergy, and priests saluting him with smiles on their faces are chilling to watch.

Doblmeier’s film has gained attention at regional film festivals and special screenings across North America for its thoroughness and compelling presentation.  It gives enough of Bonhoeffer’s life information to tell the story of the man, while representing the nature of the struggle well enough to tell the story of the man’s work.  The film is successful both in developing an admiration for the struggle and sacrifice of brave people, and in challenging our own application of theological and social struggle in a newer era.

The film is available for screening through First Run Features (www.firstrunfeatures.com).