Dietrich Bonhoeffer and Knud Ejler Løgstrup were WWII contemporaries: Lutheran theologians and religious figures in their respective German and Danish communities; both active in the anti-Nazi resistance. Being involved in the resistance, Bonhoeffer and Løgstrup were required to rethink what it meant to be ethical, in particular in relation to disclosure and the telling of truth, in a situation of war. In this paper, we consider the grounds on which both Løgstrup and Bonhoeffer acted, their belief in a duty or (...) requirement to resist, in light of the more general problem presented by resistance as action undertaken in a state of exception. We investigate the distinction between the normativity of ordinary or stable time, and action required in a state of exception, using the specific example of truth-telling as a normative demand and its conflict with the exceptional imperative to lie. The example of truth-telling raises important questions about the role of agency and phronetic judgment in a state of exception. In order to determine a foundation for such judgment, we turn to the framework adapted by both Bonhoeffer and Løgstrup to ground their requirement to lie: Luther’s concept of three estates. We consider how their respective concepts of mandates and laws of life/sovereign expressions of life both illuminate and highlight the more general problem of the relation between norm and exceptional action. (shrink)

Stanley Hauerwas's claim that Bonhoeffer had a “commitment to nonviolence” runs aground on Bonhoeffer's own statements about peace, war, violence, and nonviolence. The fact that Hauerwas and others have asserted Bonhoeffer's commitment to nonviolence despite abundant evidence to the contrary reveals a blind spot that develops from reading Bonhoeffer's thinking in general and his statements about peace in particular as if they were part of an Anabaptist theological framework rather than his own Lutheran one. This essay shows that Bonhoeffer's understanding (...) of peace as “concrete commandment” and “order of preservation” relies on Lutheran concepts and is articulated with explicit contrast to an Anabaptist account of peace. The interpretation developed here can account for the range of statements Bonhoeffer makes about peace, war, violence, and nonviolence, many of which must be misconstrued or ignored to claim his “commitment to nonviolence.”. (shrink)