I'm wondering what the Roman Catholic church stance is on this man and whether they will ever declare him a martyr? I'm guessing he is too protestant to ever have any recognition in the Catholic church. What has the stance of the Catholic church been in regards to other Nazi dissidents?

The philosophical [Problem of evil](https://en.wikipedia.org/wiki/Problem_of_evil) concerns the existence of evil, specifically how it can be that evil exists in the world even though God is said to be both omnipotent (all powerful) and omnibenevolent (all good). If God was omnibenevolent but not omnipotent, then he may not be able to dispose of evil, or if he was omnipotent but not omnibenevolent he may not want to. But Christianity teaches that he is both, leading to the tricky conclusion that God should be both able to eliminate evil and desire to do so, and yet he has not. This is the Problem of evil, and there have been many theodicies (defences of God) proposed over the ages. The Wikipedia page on the problem of evil cites Dietrich Bonhoeffer as the originator of "cruciform theodicy" when he wrote this in 1944: > Only the suffering God can help. But were there previous Christian writers who claimed that Christ's suffering on the Cross contains the answer to the problem of evil? What is the origin of cruciform theodicy? Note: this question is **not asking about the problem sin and evil as they pertain to us**, of how we can be forgiven, saved, and restored to perfection. If your answer does not directly discuss the attributes of God it may not be a valid answer.

Theologians like Hamilton and Altizer defend a "secular Theology" that tries to banish the *Deus ex machina* of traditional Theism. So far so good, but how does one pray before God *etsi Deus non daretur*, (to use Bonhoeffer's expression)? How does one interpret things like, for instance, the Ignatian "consolation" felt sometimes in prayer without appealing to any "religious" agency? More specifically: is it possible to elabore a spiritual theology without appealing to religious categories or traditional Theism?

I remember seeing a documentary about the life of Dietrich Bonhoeffer . One scene that was very interesting revolved around his leading a worship service in a transport between prisons, for all the prisoners, were he made some sort of special gesture to include non-Christian prisoners as well. Can anyone describe this event in greater detail. And could it be said to represent - some sort of use of worship as evangelism, (perhaps analogous to a small Billy Graham crusade) - a change in his beliefs to that of universal salvation, - or a belief in the appropriateness of interfaith worship under extreme circumstances?

Bonhoeffer was a Lutheran pastor. However, in his book, "*The Cost of discipleship*", he refers to this term called "**cheap grace**", just to give a quote: > Cheap grace is the preaching of forgiveness without requiring > repentance, baptism without church discipline, Communion without > confession, absolution without personal confession. Cheap grace is > grace without discipleship, grace without the cross, grace without > Jesus Christ, living and incarnate. How does this relate to the doctrine of salvation by grace alone, in Lutheranism? There doesn't seem to be any tension between what Bonhoeffer calls "cheap grace" and Martin Luther's "sola fide"?

I once heard a Reformed theologian critique Dietrich Bonhoeffer for his Christology, but it failed to stick with me because I have not (yet) read any Bonhoeffer and am not very familiar with recent German theology in general. What did Bonhoeffer teach about Christ? Was this related to Karl Barth's Christology? What other theologians hold to a similar position?