Dietrich Bonhoeffer Against Hitler

Dietrich Bonhoeffer Against Hitler Dietrich Bonhoeffer is remembered for many things. He was a highly influential theologian and preacher. His importance as a theologian has only increased since his death. However, he is also remembered for his opposition against Nazi Germany. For the purposes of this paper, I look at three aspects of Bonhoeffers involvement. First, I examine his statements against Hitler and the extent to which he sought to make his opinions known. Second, I consider his involvement in conspiracies to eliminate Hitler. Lastly, I examine Bonhoeffers reflections on his actions, which he wrote while in prison. Although Bonhoeffers actions may raise many questions of morality and ethics, there is no doubt that he played a significant role within the opposition of Nazi Germany. When many people study the Holocaust, they fault Christians for remaining silent as Hitler performed one horrific act after another. Many would say that silence was just as horrible as killing the victims. Bonhoeffer cannot be faulted for this. Rather, he proved to be very outspoken. One of his most popular speeches was that on a German radio show. He was to speak on The Younger Generations Altered View of the Concept of Fuhrer in the Berlin Potsdamerstrasse Voxhaus (broadcasting house). Dietrich was not hesitant to express how he felt about the Fuhrer principle. This speech was given on February 1, 1933, and Hitler had just risen to power days prior. Much of Bonhoeffers words addressed the notion that the youth had been led astray concerning their concept of the Fuhrer. His boldest statement was said toward the end of the broadcast. However, once broadcasters realized that these words should not be heard by others, he was turned off. This was proof that Joseph Goebbels (the Nazi min ister of propaganda) had most likely gained the control of the radio station. Bonhoeffer stated that his speech was carefully planned to fit the allotted time. His final sentences read, should the leader surrender to the wishes of his followers, who would always make him their idol- then the image of the Leader will gradually become the image of the misleaderà ¢Ã¢â€š ¬Ã‚ ¦Leaders or offices which set themselves up as gods mock God (Bethge, pg. 260). His entire speech was later copied and distributed. Bonhoeffer felt that the Fuhrer principle was nothing short of idolatry. Therefore, he was implying that Hitler demanded his people to worship him. This was contempt. This proved to be one of Dietrich Bonhoeffers first outbursts on Hitler. However, there were many others of the sort. There is an account in which Bishop Bell gives that he speaks of Bonhoeffer being very outspoken against Germany. Bell recalls sitting with him amongst others at a friends home in Geneva. Dietrich is approached with the question about what he is praying for. He responds with very harsh statements. If you want to know the truth, I pray for the defeat of my nation, for I believe that is the only way to pay for all the suffering which my country has caused in the world (Bosanquet, pg. 229). He was much convicted about the acts of injustice in which Hitler was repeatedly performing. Bonhoeffer knew that the annihilation of the Jews was wrong, and he was not ashamed to let others know his beliefs. Bell gives an account of a later statement that Bonhoeffer made, If we claim to be Christians there is no room for expediency. Hitler is Antichrist; therefore we must go on with our work and eliminate him, whether he be successful or not (Bosanquet, pg. 229). He felt that it was necessary for him to aid in the elimination of the Fuhrer. Next, I study Bonhoeffers involvement in the conspiracy to kill Hitler. He participated in the Abwehr, which was the military counter intelligence. Within this group was also his brother-in-law, Hans von Dohnanyi. It is said that Dohnanyi was directly involved in the plot to assassinate Hitler. However, Bonhoeffer had somewhat of a different role. It was his duty to contact other countries to gain their support if the assassination were to prove successful. He spent much time traveling, making others aware of the resistance movement. He felt that it was important to know that they had allies assuming that the German government was taken over. Upon visiting Geneva, he attempted to convince them of this, What they needed, Dietrich explained, was a signal from the Allies that once the Nazis were overthrown, the Allies were prepared to recognize a new German government (Raum, pg. 126). This was clearly a well thought out plan. Dietrich traveled to Norway, Italy, as well as Switzerland to gain the support of Bishop Bell. He also attempted to make connections with other German resistance groups, but difficulties arose. A very important assassination attempt took place on March 7, 1943. Hitler was traveling to East Prussia by way of plane. A gift disguised as a box of Brandy was given to him. However, it was a bomb. The bomb was sneaked onto the plane, but it never ignited. Involved in this attempt were members of the Abwehr. This included General Oster, Admiral Canaris, Dohnanyi, Fabian von Schlabrendorff, and General Henning von Tresckow (Raum, pg. 132). Due to the failed attempt, the Abwehr decided to try again. They developed another strategy to kill Hitler. Hitler was originally scheduled to attend a ceremony at an army museum on March 16, 1943, however he rescheduled for March 21st. Colonel von Gersdorff was supposed to get the bomb into Hitlers presence without causing much commotion, even if this meant killing himself in the process. Needless to say, this attempt failed as well. Fortunately, they were not caught in the attempt to execute the assassination. Bonhoeffer was at home with his family during this attempt; however he was expecting a phone call announcing Hitlers assassination, and was disappointed to hear of the failed endeavor. There was in fact a third attempt to kill Hitler, but Bonhoeffer had already been arrested. He was arrested in 1943 in connection with the assassination attempt on Hitler (Scott and Cavanaugh, pg. 139). However, since the Abwehr was a secret group, many of the documents were hidden or destroyed. As a result, there was limited evidence. Much of the evidence used to arrest Bonhoeffer was his connection to Operation 7. The operation was designed to help to free several Jews. The Abwehr was attempting to help the Jews to Switzerland. The fact that Bonhoeffer was involved in several attempts to kill Hitler raises many questions. Due to the fact that Dietrich considered himself a devout member of the Confessing Church makes one question how his beliefs would support such an act. However, Dietrich does not express any conviction about his involvement in the multiple plots to murder Hitler. Bonhoeffer clearly felt that the assassination of Hitler was the last resort. Hitlers actions were proving to gain momentum and were spinning out of control. Therefore Dietrich felt that it was necessary to take action. Through the reading of his writings leading up to his death, he does not seem to be living in fear. He almost appears to be welcoming death. In the first sentence of a writing titled Death, he states Come now thou greatest of feasts on the journey to freedom eternal (Bosanquet, pg. 265). As one can see, Bonhoeffer appears to be at great peace with his fate. Many within the prison commented that Bonhoeffer seemed to be very lively and almost happy. Others would argue that this was due to the fact that the Soviets were closing in and that the prisoners were anticipating liberation. However, fellow prisoners describe it as an inner joy that he experienced. This joy Bonhoeffer desired to share with others. During his imprisonment at Tegel while awaiting trial, many descri be Bonhoeffer as victorious. Bonhoeffer experienced a change of heart. As a result, he no longer viewed his own sufferings within prison as something of which he should be concerned. Rather he stated, we throw ourselves completely into the arms of God, taking seriously not our own sufferings, but the sufferings of God in the world (Bosanquet, pg. 271). Bonhoeffer viewed the acts of injustice as not only actions taken against innocent victims, he saw them as actually taking unjust actions toward God. It appears as if Dietrich did not view his involvement in the Abwehr as wrong. Through his writings in prison and the comments of others, he had a clear conscience and eagerly awaited his arrival in Heaven. In conclusion, Dietrich Bonhoeffer was a very influential person during the World War II and especially in opposition to the Nazi Regime. As one can see in his radio broadcast, from the beginning he was very outspoken against Hitler and the Fuhrer principle. He was very bold in comparing this principle to the mockery of God. He played a very active role in the military counter intelligence (Abwehr). Bonhoeffer never hesitated in completing his assignments to gain support of the actions to overthrow the German government. Many would agree that Dietrich Bonhoeffer was very confident that his actions against Hitler were not wrong. Rather, he felt that they were his duty as a result of a conviction to do the right thing. His statements on death and also his inner joy as a result of a relationship with God greatly support this claim.

How Does Culture Affect Meaning and Communication Essay

Nowadays we live in what is considered a â€Å"global village†, over time we have collectively worked towards this end. The need and desire to create a closer global community is not only seen as a technological advantage but an economic benefit. The world as we know it gets smaller every day, thanks to a new generation of social media applications such as facebook or twitter, which links vast communities together; communities and cultures are no longer cut off or remote. Take facebook for example, it has over 1 billion users, if it were a country it would be the third largest by population. (www.imf.org/external/np/speeches/2013/012313.htm) Whether you live and work in remote Antarctica or bustling Hong Kong, technology and the studies of inter-culture communication ensures that people, governments and organizations can work effectively together in a harmonious and beneficial way. Naturally, this is an ideal situation, but as experience tells us, nothing is ever as simple. This essay explores how cultural differences effect meaning and communication. In doing so it will look at the definition of culture, what it is, and how it affects meaning. Furthermore, it will look at the acclaimed Dutch researcher, Geert Hofstede’s four dimensions of corporate culture as a framework to define and categorize cultural differences. Finally, it will raise potential problems raised in the field of inter-cultural communications and provide suggestions to overcome them. What is culture? Currently there are over â€Å"7 billion human inhabitants living on this planet. Each of these earth dwellers comes from a specific culture. (geography.about.com/od/obtainpopulationdata/a/worldpopulation.htm) As the world becomes smaller, not physically, but by the use of new media and technology, as they traverse earth looking for new or better opportunities, so must they face the modern conundrum of understanding firstly, what is culture, and secondly, how the differences between cultures effect meaning and communications. Without an understanding of different cultures, the potential for misunderstanding is high, with the ever-present possibility of a breakdown in relationships and opportunities. (Dostine, 2008, pg 58) text book suggests that all humans can be broadly defined by our culture. In essence, we are all born into a culture that over time has been passed down from previous generations, bestowing a rich history, significant culture defining traits such as its religion, its values and ethics, its ceremonies, rites and rituals, languages, customs, laws and business practices. Moreover, verbal and non-verbal communications practices that differ from one culture to the next. Therefore, suffice to say that the more we know about each other’s cultures the more effective our communication and co-habitation of the planet will be. How does cultural effect meaning? At the best of times, communication between individuals can be somewhat challenging. Add to that mix, communicating with people from another cultures and suddenly, the propensity for misunderstanding and in some cases offence can very easily take place as a result of the differences between the cultural backgrounds, understanding and meaning between the sender and receiver can be in stark contrast. This can be due to the increase in variables in the communication mix, therefore making global interaction more complex. Furthermore, people’s perception or way of thinking, hearing or seeing can vary quite extensively from one culture to the next. It could be strongly argued that it would be highly advantageous for both parties to be aware of the differences and therefore the potential for problems that arise from inter-cultural communication. Nowadays, many multi-national organizations, governments and educators have training and education programs in place. They see the importance in creating a clear, concise and respectful flow of communications between cultures. An example of this could be the department of foreign affairs and trade (DFAT) in Canberra. One of its main functions is to liaise internally and externally to better position itself to and for greater opportunity. It would be highly likely that the department has educated its employees in the science of how to deal effectively with other cultures (governments, organizations, businesses). One of DFATs main objectives is to â€Å"work with other government agencies to ensure that Australia’s pursuit of its global, regional and bilateral interests is coordinated effectively†. (dfat.gov.au/dept/what-we-do.html) In the field of organizational cultural studies, a Dutch researcher known as Geert Hofstede went on to publish his highly regarded findings. These findings have become a highly influential and acceptable way in which modern organizations can asses the difference between national culture and organizational culture. Hostede, seen as a pioneer in area of corporate culture, created a framework in which to asses national cultural groups and how they may affect or influence behaviors within an organization. Hofstede’s research in the 1980s, included the survey and analysis of hundreds of thousands of employees across fifty countries, to further increase the validity of his findings he followed up several years later by re-surveying these workers. In his work Hofstede asserted that the values that differentiated counties from each other fell into four dissimilar categories or clusters. Through the process of his study in corporate culture, Hofstede’s created a framework whereby he classified culture into four different dimensions. These dimensions looked at four anthropological problem areas that societies tend to handle differently to one another. Such as, ways in which they cope with inequality, uncertainty, the relationship between the individual and their primary group and implication of the persons sex. Born from this was Hofsted’s four dimensions of national culture. They become knows as Power Distance, Uncertainty Avoidance, Individualism versus Collectivism, and Masculinity versus Femininity. (www.geerthofstede.nl/dimensions-of-national-cultures) In discussing the Four Dimensions of Culture, Hofstede claims that: Power Distance Power distance is the extent to which the less powerful members of organizations and institutions (like the family) accept and expect that power is distributed unequally. This represents inequality (more versus less), but defined from below, not from above. It suggests that a society’s level of inequality is endorsed by the followers as much as by the leaders. Power and inequality, of course, are extremely fundamental facts of any society and anybody with some international experience will be aware that â€Å"all societies are unequal, but some are more unequal than others†. Uncertainty Avoidance Uncertainty avoidance deals with a society’s tolerance for uncertainty and ambiguity. It indicates to what extent a culture programs its members to feel either uncomfortable or comfortable in unstructured situations. Unstructured situations are novel, unknown, surprising, and different from usual. Uncertainty avoiding cultures try to minimize the possibility of such situations by strict laws and rules, safety and security measures, and on the philosophical and religious level by a belief in absolute Truth: â€Å"there can only be one Truth and we have it†. People in uncertainty avoiding countries are also more emotional, and motivated by inner nervous energy. The opposite type, uncertainty accepting cultures, are more tolerant of opinions different from what they are used to; they try to have as few rules as possible, and on the philosophical and religious level they are relativist and allow many currents to flow side by side. People within these cultures are more phleg matic and contemplative, and not expected by their environment to express emotions. Individualism Individualism on the one side versus its opposite, collectivism is the degree to which individuals are integrated into groups. On the individualist side, we find societies in which the ties between individuals are loose: everyone is expected to look after her/himself and her/his immediate family. On the collectivist side, we find societies in which people from birth onwards are integrated into strong, cohesive in-groups, often extended families (with uncles, aunts and grandparents) that continue protecting them in exchange for unquestioning loyalty. The word collectivism in this sense has no political meaning: it refers to the group, not to the state. Again, the issue addressed by this dimension is an extremely fundamental one, regarding all societies in the world. Masculinity Masculinity versus its opposite, femininity refers to the distribution of emotional roles between the genders which is another fundamental issue for any society to which a range of solutions are found. The IBM studies revealed that (a) women’s values differ less among societies than men’s values; (b) men’s values from one country to another contain a dimension from very assertive and competitive and maximally different from women’s values on the one side, to modest and caring and similar to women’s values on the other. The assertive pole has been called masculine and the modest, caring pole feminine. The women in feminine countries have the same modest, caring values as the men; in the masculine countries they are more assertive and more competitive, but not as much as the men, so that these countries show a gap between men’s values and women’s values. (www.geerthofstede.nl/dimensions-of-national-cultures) Whilst Hofsted’s four dimensions are highly regarded, further research has highlighted other areas that effect intercultural communication and understanding. These include context, language and non-verbal communications. Firstly, it is almost impossible to investigate research into the cross-cultural issues without making mention of Edward Hall’s research in the area; he asserted that cultures are defined by context. (Hansen & Lee, pg,30) A person’s behavior can be affected by its cultural context. (Dostine, 2008) From here, he broke context down into low context cultures; these prefer direct verbal interaction with minimal regard to context. Examples include Australia, USA, Germany, Switzerland, and Scandinavian cultures.

Gabriela Mistral’s, “Tiny Feet” Analysis Essay

A child’s tiny feet, Blue, blue with cold, How can they see and not protect you? Oh, my God! (1-4) Tiny wounded feet, Bruised all over by pebbles, Abused by snow and soil! (5-7) Man, being blind, ignores that where you step, you leave A blossom of bright light, that where you have placed your bleeding little soles a redolent tuberose grows. (8-13) Since, however, you walk through the streets so straight, you are courageous, without fault.(14-16) Child’s tiny feet, Two suffering little gems, How can the people pass, unseeing. (17-19) The poem â€Å"Tiny Feet† (1945) by Gabriela Mistral is a heart breaking poem that describes to us the lives of poverty-stricken children and the need for society to help and protect them. Mistral’s poems resulted from a life of tragedies that she, herself endured. When she was 3 years old, her father left home and never returned, leaving her mother and half-sister to raise her. Mistral was falsely accused of wasting classroom materials in school, and was unable to defend herself. She was then victimized by her peers when they threw stones at her and she was sent home to be taught by her half-sister. This was the first instance of injustice and human cruelty that she encountered which left a profound impression on her as a poet. She was determined to speak for the defenseless, humble and the poor. In the poem, her views are expressed as to how society ignores child poverty. The tone is sad at the beginning of the poem. Within the first stanza, Mistral explains the scene of the poem perfectly. Mistral presents the description of the barefooted feet of a little child, whom has no shoes in the following lines, â€Å"A child’s tiny feet, Blue, blue with cold† (1-2). She lets the reader know that the child is suffering in the cold with his painful, wounded feet, yet no one cares if he has shoes or not. â€Å"How can they see and not protect you?† (3), here Mistral points out that no one stops to help or protect the child. They just walk by as if they don’t even notice. The author, who was a religious woman cries out, â€Å"Oh, my God!† (4) She calls out to God to help her to understand how the people could ignore the child and its needs. Mistral’s love for the child is expressed in this stanza with passion and wrath. This stanza leaves the reader to question how people could not see the issue of child poverty that is visual right in front of people passing by. The second stanza describes the harsh environments in which the child is living and the hardships it has to face every day. The lines â€Å"Tiny wounded feet, Bruised all over by pebbles, Abused by snow and soil!† (5-7) describe the image of the feet and that they are battered and torn from the elements. Mistral explains to the reader about the suffering and distress the child is enduring, not because his feet hurt, but that no one cares or tries to protect him from harm. Mistral employs the device of imagery to display this scene, as the reader can clearly visualize the child’s battered feet. The images directly connect the reader because we can easily feel the child’s pain. The third stanza speaks of the child’s innocence in the world. â€Å"Man, being blind, ignores that where you step you leave, a blossom of bright light† (8-10) depicts that for each step the child takes it could be towards progress but because the people are to blind to see them, they will never know their full potential or what they could become. â€Å"That where you have placed your bleeding little soles a redolent tuberose grows† (11-13), the author explains that is not the child’s fault that he has to endure these hardships. She expresses that society could help the child by giving him a chance at a better life and see what progress could be made, but still they  ignore him and the possibility. The fourth stanza explains the courage the child has while facing adversity. By reviewing the first two lines, â€Å"Since, however, you walk through the streets so straight,† (14-15) the reader can understand that the child is brave, and is not giving up hope, for one day he may have a better life. The last line of the fourth stanza states that â€Å"You are courageous, without fault† (16) and shows the reader that through adversity and hardships, the child seems to not give up and that it is no fault of his own that he currently has to live this life of poverty. Mistral criticizes society for not wanting to help the child. Two incomplete sentences and a question make up the fifth stanza. The incomplete sentences help the reader to understand the view of the author. In the lines â€Å"Child’s tiny feet, Two suffering little gems,† (17-18) the author addresses the agony the child is enduring and compares the child’s feet to gems, stating how children are a blessing, and should be protected as you would protect any precious gem. Mistral ends the poem with the following question, â€Å"How can the people pass, unseeing.† (19) The ‘unseeing’ people are those that take for granted the blessing of children, as having her own children is something she deeply desires. Mistral is concerned about the future of the child in a society that looked away from poverty stricken children who grew up poor knowing no other way of life. How could society continue to ignore child poverty and not intervene and protect them? The last stanza leads the reader to firmly believe that no one helped the child. Part II: Scansion and Analysis The central theme and meaning of the poem is children in poverty, and the neglect by society. Children are the innocence of the world and it is our responsibility as adults to help guide and protect them. The poem is written in free verse and it has no set meter. The only rhyme within the poem is an internal rhyme that is located within the line number 11, a â€Å"Blossom of bright light.† The tone of the poem begins as sad, and full of despair with the very idea of children living in poverty with no one to care for them. Though, by the middle of the poem, the tone changes when the  author shows hope is felt for the children because they are brave. The poem has five stanzas. The views and thoughts of the author are within all stanzas. Imagery is used throughout the poem. For instance, you can clearly imagine that because the child’s feet are so cold that they have turned blue. The reader can also visualize how the feet are bleeding from stepping on pebbles. The author uses a metaphor technique when comparing the child’s feet to precious gems as children are just as precious as gems and should be protected as such. The lines within the poem are sometimes difficult because of their harshness while reading, but the author uses this to promote an intended effect, giving the reader an emotional and uncomfortable uncertainty. The author also uses descriptive adjectives to bring deeper meaning to the poem. By using words that are not well known causes the reader to search for meanings to better understand the writing. I chose to view this poem through a thematic mode. I believe Mistral used the theme of the poem to bring awareness to society regarding childhood poverty. Her approach made it easy for the reader to understand the theme and the issue at hand. I also agree with Mistral that society as a whole turns the other way and does not want to help the neglected and poverty stricken individuals. The general message of the poem is to tell society to open its eyes to children in poverty and stop taking everything for granted. I feel that the poem is an expression of the children’s emotional and physical pain that is endured in poverty, as well as the pain the author feels by seeing the neglected children. Mistral expressed that children were the future, and in order for the future to look bright, there must be children that love the world in which they live. Works Cited Mistral, Gabriela. Poet Seers. n.d. 26 June 2014 .

George Washington The Founding Fathers - 901 Words

George Washington was the president whose ideals where the most coveted among the founding fathers. It is difficult to pinpoint a general idea of what the founding fathers wanted for the future of the United States. Some did not want banks just as Jackson did and some wanted to allow a central to making funding of the government much easier. In many ways leaders in Antebellum American were almost just as divided as the founding fathers but more visibly so. We will only look at what George Washington envisioned for the United States. His views were considered as those of many of the founding fathers. Antebellum America is the opposite of what George Washington had in mind for the future of America. George Washington’s did not like politics and severely opposed to affiliate himself with any political affiliation. He was a statesman and not a politician who would serve the people of the United States as a whole and not the specific goals and interests of his own ambition. For oth er founding fathers a republican was not what it was in the antebellum era, it meant that you served the people. This did not mean anyone could lead, it meant that the regular citizen would vote for a natural aristocrat to make decisions for them (Watson, 6). Though political parties existed, they were not pivotal in elections or the end all be all of the form for electing officials. They did not fully divide Americans and cause a rupture between two ideologies. 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