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How Ukraine reckons with its reality

From Kyiv's coffee shops to the front line.
A woman squats and touches a war memorial
War memorial in Bucha.

How on earth it came up I have no idea, but I vividly remember chatting with my grandmother about the ‘Phoney War’ of 1939. I can’t have been much older than 10. It’s not that I was especially inquisitive about history, nor that I had the presence of mind to ask for stories from her extraordinary life. How I wish I’d done that with all four of my grandparents. But my hunch is that it was prompted by sitting in the garden on a glorious summer’s day. We were probably shelling peas or peeling potatoes or something—she always got people staying to do jobs. 

She was reminiscing about how weird those months in mid-1939 were, in particular remembering how lovely the summer had been, far brighter and drier than normal. Even after the Nazi invasion of Poland on 1st September (thus triggering Britain and France to declare war two days later), the weather remained good. A sense of war’s inevitability had hovered throughout 1939, so even after Chamberlain’s famous ‘final note’ was rejected, nothing much changed. At least, not for ordinary Britons. Life went on. It would take many months before the conflict came all too close to home. 

I couldn’t help but think about this during my visit to Kyiv and Lviv earlier this month. The difference, of course, is that there was nothing phoney about Russia’s 2022 invasion or the horrors inflicted on eastern Ukraine since the 2014 annexation of Crimea. But for the majority, routines continued uninterrupted. As they must.  

For example, assuming the worst, I had contacted several Ukrainian friends offering to bring any scarce or unavailable items from Britain. No one took me up on it; it was unnecessary, they all said. After wandering through both cities, it was obvious why. Although trade will undoubtedly have been slower than before the war, shops seemed well stocked with all the necessities and not a few luxuries.  

Then on my final morning, I was quietly sipping a cappuccino in Lviv’s historic Rynok Square when the air-raid sirens suddenly cranked up into their now familiar whine. Being kept awake by Kyiv’s sirens had been a new experience for me (a mark of our Western privilege that we have avoided all-out war on our soil for decades). But this was my first daytime alert. It was even accompanied by booming Ukrainian announcements, although the advice was inevitably lost on me. As it was on all around me, who seemed assiduously to ignore it. The few mid-morning pedestrians—few tourists come here— maintained their ambling pace unchanged; the taciturn waiter patiently took orders at the next table; a middle-aged businessman on the square continued his negotiations on the phone while gesticulating with his briefcase. So naturally, I kept sipping. 

This was not because the sirens cried wolf. Just 10 days before my visit, Lviv had suffered one of the worst air attacks of the war, with 7 killed, over 60 injured, as well as the destruction of schools and historic buildings. Moreover, I met a friend for lunch an hour later who told me that some man-sized drones had attacked his side of Lviv and he saw one or two shot down. So it was all real enough. What was everyone thinking? 

Those who keep going amid a siren’s whine are not perhaps ignoring it but taking calculated risks in their perseverance.

Ignoring reality 

T. S. Eliot famously observed that "Humankind cannot bear very much reality." So perhaps that was what was going on here. After two and a half years of war, I can quite imagine exhaustion and resignation to what was going on. So it just gets ignored. Ordinary life must go on. After all, only a small proportion of the population is actively engaged in the war; the rest, if they haven’t already left, must try to keep calm and carry on. In fact, men aged between 18-60 are unable to leave at all without the necessary papers and these are hard to come by. Perhaps the only way, then, is to avoid thinking altogether. On a beautiful day, once autumn has begun to temper Ukraine’s oppressive summer heat, sustaining the illusion is simple. Life carries on. 

Of course, it can’t last. Every single person I spoke to had family or friends at the front; some had already been killed. The destruction caused by air raids brought a distant conflict onto people’s doorsteps. However, it was driving through the pleasant Kyiv suburbs of Bucha and Irpin, both of which I had previously visited several times, that reinforced the impossibility of ignoring reality. Bucha is now emblematic of the invasions very worst atrocities, from when Russian forces had Kyiv almost entirely surrounded before being pushed east. Locals were rounded up and slaughtered, with the bodies of several hundred civilians later found to have died from bullet wounds rather than shrapnel. But as we drove through, it was impossible to conceive of those horrors. Apart from anything, the weather was so lovely. Atrocities don’t occur on beautiful days… or in lovely places… surely? 

Persevering amid reality 

What impressed me most in those areas was the speed of the rebuilding work. Entire shopping malls and neighbourhoods had been razed. But after only twelve months or so, a memorial to Bucha’s 500 dead had already been erected. As we drove through, major construction projects were underway, with multiple cranes towering over rapidly rising apartment blocks and retail parks. 

These are not signs of reality ignored but faced. These are signs of gritted hope. So it struck me that those who keep going amid a siren’s whine are not perhaps ignoring it but taking calculated risks in their perseverance. Just as it is unwise, if not impossible, to live on a permanent adrenaline rush, so one cannot always exist in flight or fight mode indefinitely. It is simply that in wartime, risk thresholds change. Human beings are resilient and adaptable. They endure the most extraordinary setbacks and conditions. 

So, to be with Ukrainian friends in my limited, deficient expression of solidarity, has been inspiring. No one I met had any illusions about the realities of Ukraine’s current plight (especially with a harsh winter looming as Russia systematically destroys power stations). But still they persevere. 

Seeking deeper perspectives of reality 

However, Eliot did not primarily refer to bearing the reality of the mundane. As the novelist Jeanette Winterson explained, Eliot was identifying how little twentieth century society (that of his Waste Land in particular) could bear of spiritual reality. He meant the phenomenon of resistance to a journey towards God or of facing themselves as they stand before God. 

However, the horrors of invasion and the nightly anxieties of air raids have put paid to all that. One friend I was glad to see again is Andriy, previously a fairly well-known Ukrainian journalist and now a church pastor. He regularly goes to the frontline as an unofficial chaplain, visiting troops in their camps and the injured in hospital. He was unequivocal. Before the war they would undoubtedly have been shrugged off. But now, he has not met a single soldier who is uninterested in the things of God and eternity. War has forced them to face their mortality and Andriy has found that most are desperate to talk about little else. These things matter. Even on a beautiful, bright, early autumnal day.

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6 min read

Watching Bonhoeffer from below

Does a new biopic capture a compelling and complex character?

David Emerton is Director of St Mellitus College, East Midlands.

Two men, dressed in the style of the 1940s look around shocked.
Jonas Dassler as Dietrich Bonhoeffer.
Angel Studios.

Dietrich Bonhoeffer did not live to see his 40th birthday. 

Sentenced to death in a sham trial at Flossenbürg concentration camp, he was stripped naked, led to the gallows, and executed on the direct orders of Adolf Hitler in April 1945, essentially for treason. Ever since, Bonhoeffer’s life and thought has been subject to projects in wish fulfilment. Bonhoeffer has been secularised, liberalised, radicalised, and popularised by people across the religious and political spectrum, and in ways that evidence only casual concern for historical fact and little (or no) comprehension of his literary estate. Most recently and remarkably—in fact, repulsively—Bonhoeffer’s name has even been used by the right-wing Heritage Foundation to denounce the so-called “open-borders activism” and “environmental extremism” of the American Left in its Project 2025 wish list for the presidency of President-elect Donald Trump. 

It was with mixed feelings, therefore, that I sat down in a movie theatre in downtown San Diego a few weeks ago to watch the new film Bonhoeffer: Pastor. Spy. Assassin. Released by the Christian production company, Angel Studios, and written and directed by Todd Komarnicki (producer of Elf and writer of Sully), the film (coming to UK cinemas in early 2025) is trailered thus: 

“As the world teeters on the brink of annihilation, Dietrich Bonhoeffer is swept into the epicenter of a deadly plot to assassinate Hitler. With his faith and fate at stake, Bonhoeffer must choose between upholding his moral convictions or risking it all to save millions of Jews from genocide. Will his shift from preaching peace to plotting murder alter the course of history or cost him everything?” 

The accompanying image has the pacifist-preaching Bonhoeffer holding a gun. 

Like any big-screen biopic, Bonhoeffer mixes fact and fiction with a healthy dollop of artistic and cinematic license. This license is of course necessary for the screenwriting art: time needs compressing; biography needs enlivening; peoples’ character needs demonstrating; ultimately, the film needs watching. 

There is no doubt that Bonhoeffer spent time at Union Theological Seminary in New York and that whilst there he bemoaned the state of American theology, actively participated in the Abyssinian Baptist Church in Harlem, and became close friends with an African-American student, Frank Fisher. 

But learning to play jazz piano at a Harlem nightclub? Being beaten by a racist hotel owner with the butt of a rifle? And becoming an ardent advocate for African-American civil rights? 

There is no doubt, too, that, as Hitler rose to power, Bonhoeffer spoke out against the dangers inherent in the Führer concept and that throughout the 1930s he steadfastly critiqued Nazism and national socialist ideology. 

But were his words ever these? 

“I can’t keep on pretending that praying and teaching is enough.” “Dirty hands ... It’s all that I have to offer.” Or, in response to being asked by his friend and student, Eberhard Bethge, if Hitler is the first evil leader since Scripture was written: “No. But he’s the first one I can stop.” 

No one is going to dispute, either, that Bonhoeffer led an underground seminary at Finkenwalde to train future pastors of the Confessing Church in Germany; or that he said, “When Christ calls a man, he bids him come and die.” (Even if, in German, he more literally said, “Every call of Christ leads into death”). 

But what is disputable is that (as the film suggests) Finkenwalde was a safe haven from which a plot to assassinate Hitler was launched, and that Bonhoeffer’s most memorable aphorism of Christian discipleship was intended to be spliced (as it is in the film) into footage of a conspirator preparing a suicide bomb. 

And Bonhoeffer certainly did join the German Military Intelligence and act as something akin to a double-double-agent. He certainly did pass information about the conspiracy to international church leaders on his travels outside of Germany. He certainly did know about both “Operation Seven” (a plan to smuggle a small group of Jews and Jewish Christians out of Germany to safety in Switzerland), and the planned plot to assassinate Hitler. 

But to suggest (as the film does) that Bonhoeffer was central to these plans and personally involved in them, or that he asked Bishop George Bell to lobby Winston Churchill to supply a bomb that the conspirators could use to kill Hitler, is nothing more than highly contentious, even conspiratorial, conjecture. 

In a panoply of embellished facts, the film’s final scenes are in equal measure harrowing, arresting, and deeply moving.

Bonhoeffer’s life and thought is obviously compelling. 

It is also complex. 

Bonhoeffer left behind an array of books, essays, sermons, unfinished manuscripts, working notes, and letters, all of which are notoriously difficult to interpret, especially in the round. Bonhoeffer rides roughshod over this difficulty and complexity, and thereby trivialises the legacy of a modern-day, martyred Christian saint. It also tells in part an untrue story—the story of a man destined, indeed determined, to disavow a life of prayer, teaching, and diplomacy to become a would-be assassin and engage in violent political espionage and activism at any cost. 

This is a (very) far cry from the man who, in 1930, urges American Christians to remember that they have brothers and sisters “in every people,” not just in their own, and that if the people of God were united then “no nationalism, no hate of races or classes can execute its designs and ... the world will have its peace.” 

It’s a far cry from the man who, in November 1940, writes that “radicalism,” and “Christian radicalism” in particular, “arises from a conscious or unconscious hatred ... toward the world, whether it is the hate of the godless or of the pious.” 

And it’s a far cry from the man who, at Christmas 1942, reflects on the “incomparable value” of having learned “to see the great events of world history from below, from the perspective of the outcasts, the suspects, the maltreated, the powerless, the oppressed and reviled, in short from the perspective of the suffering.” 

Bonhoeffer therefore risks exposing Bonhoeffer’s legacy, as a theologian, pastor, and man of resistance, to yet further abuse. At a time when political and religious discourse is increasingly laced with xenophobic, authoritarian, and nationalistic rhetoric, and at worst Christian nationalistic rhetoric, this is not what is needed. It is not surprising that Bonhoeffer scholars across the world and Bonhoeffer’s own descendants have registered concern. 

But is Bonhoeffer nevertheless worth the price of a ticket? 

Perhaps surprisingly, I think that it is: if only for its denouement. 

In a panoply of embellished facts, the film’s final scenes are in equal measure harrowing, arresting, and deeply moving. Shortly before his execution, Bonhoeffer leads his fellow prisoners in morning prayer, breaking bread and drinking wine with them in commemoration of the death of Jesus Christ. Bonhoeffer then walks to the gallows in peace, knowing that for him, as a disciple of Jesus Christ, his death is but the beginning of life. 

It is such steadfast hope, in the face of all the humiliating absurdity of human contradictions (to borrow some words from Fyodor Dostoevsky), that the church and our world today is perhaps most desperately in need of. 

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