Die Evangelische Kirche nach dem Zusammenbruch: Berichte ausländischer Beobachter aus dem Jahre 1945 (Arbeiten zur kirchlichen Zeitgeschichte) (German Edition) 3525557531, 9783525557532

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ARBEITEN ZUR KIRCHLICHEN ZEITGESCHICHTE REIHE A: QUELLEN · BAND 3

V&R

ARBEITEN ZUR KIRCHLICHEN ZEITGESCHICHTE Herausgegeben im Auftrag der Evangelischen Arbeitsgemeinschaft für kirchliche Zeitgeschichte von Georg Kretschmar und Klaus Scholder (f)

R E I H E A: Q U E L L E N

Band 3

Clemens Vollnhals (Bearb.) Die evangelische Kirche nach dem Zusammenbruch

GÜTTINGEN · VANDENHOECK & RUPRECHT · 1988

Die evangelische Kirche nach dem Zusammenbruch Berichte ausländischer Beobachter aus dem Jahre 1945

Bearbeitet von Clemens Vollnhals

GÖTTINGEN · VANDENHOECK & RUPRECHT · 1988

Redaktionelle Betreuung dieses Bandes: Carsten Nicolaisen

CIP-Titelaufnahme der Deutschen Bibliothek Die evangelische Kirche nach dem Zusammenbruch: Berichte ausländ. Beobachter aus d. Jahre 1945 / bearb. von Clemens Vollnhals. - Göttingen: Vandenhoeck u. Ruprecht, 1988 (Arbeiten zur kirchlichen Zeitgeschichte: Reihe A, Quellen; Bd. 3) ISBN 3-525-55753-1 NE: Vollnhals, Clemens [Bearb.]; Arbeiten zur kirchlichen Zeitgeschichte / A ©1988 Vandenhoeck & Ruprecht, Göttingen Printed in Germany. - Das Werk einschließlich aller seiner Teile ist urheberrechtlich geschützt. Jede Verwertung außerhalb der engen Grenzen des Urheberrechtsgesetzes ist ohne Zustimmung des Verlages unzulässig und strafbar. Das gilt insbesondere für Vervielfältigungen, Ubersetzungen, Mikroverfilmung und die Einspeicherung und Verarbeitung in elektronischen Systemen. Satz: weckner fotosatz GmbH, Göttingen Druck und Bindearbeit: Hubert & Co., Göttingen

Für Daniela

INHALTSVERZEICHNIS

Einleitung: Alliierte Kirchenpolitik und ökumenische Kontakte 1945

XIII

Zur Edition

XLIII

Dokumente

1

1 Marshall M. Knappen: Report on Munich-Stuttgart Mission [18.-21. Mai 1945]

1

2 Adolf Freudenberg: Eindrücke von der Deutschland-Reise vom 15. Juni bis 12. Juli 1945

9

3 Adolf Freudenberg: Bemerkungen zur kirchlichen Lage in Deutschland Juli 1945

14

4 Marshall M. Knappen: Report on Interview with Pastor Niemöller, 18 June 1945

19

5 OSS-Report: Interview with Pastor Niemöller [18. Juni 1945] . .

21

6 Marshall M. Knappen: Report on Interview with Bishop Wurm of Württemberg (leading Protestant ecclesiastic of Germany), 22 June 1945

25

7 Marshall M. Knappen: Report on Conferences with Bishop Wurm's Party, 23 June 1945

27

8 Robert D. Murphy: Interviews with Pastor Martin Niemöller and Bishop Wurm [ca. 20.-23. Juni 1945]

29

9 Theodore E. Lapp: Report on Conference with Bishop Wurm's Party, 30 June 1945

31

10 Jacob D. Beam: Memorandum of a Conversation with Wurm of Württemberg [1. Juli 1945]

33

11 Francis S. Harmon: Notes No. 19 [Bericht über eine Unterredung mit Martin Niemöller am 6. Juli 1945]

35

12 William Tindal: First Impressions of the German Evangelical Church, July 1945

40

13 Marcel Sturm: Quelques Impressions d'un recent Voyage dans la Zone Française (Bade-Wurtemberg), Juillet 1945

49

Vili

Inhaltsverzeichnis

14 Sylvester C. Michelfelder: Botschaft an die Kirchen in Deutschland [27. Juli 1945]

55

15 Marshall M. Knappen: Report on Conference with Dr. Dibelius, Bishop of German Evangelical Church in Brandenburg-Berlin [28. Juli 1945]

57

16 Marshall M. Knappen: Report on Conference with Ecclesiastical Representatives of Berlin City Government [28. Juli 1945] . . . .

61

17 Stewart W. Herman: Dear Brethren in Christ [29. Juli 1945]

63

. . .

18 Stewart W. Herman: Baden [30. Juli und 5. August 1945]

64

19 Stewart W. Herman: Memorandum of Conversation with Pastor Fricke on July 31,1945 at his parsonage on Frankfurt, Franz Rücker Allee 10

69

20 Stewart W. Herman: Memorandum on Conversation with Pastor Niemöller in Frankfurt on July 31 [1945]

73

21 Stewart W. Herman: Memorandum on Conversation with Captain Ooley, Religious and Education Officer for Frankfurt Military Government (ohne Datum)

76

22 Stewart W. Herman: Conversation with Major Knappen at USGCC Headquarters in Höchst on August 3 [1945]

77

23 Stewart W. Herman: General Panorama [Anfang August 1945] . .

79

24 Stewart W. Herman: Memorandum on Conversation with Bishop Wurm in Stuttgart on August 6,1945

84

25 Marshall M. Knappen: Informal Conference on Distinction between Religious Freedom and Political Activity of Churchmen, held at Military Government Headquarters, Frankfurt, 6 August 1945

87

26 Marshall M. Knappen: Report on Conference on Miscellaneous Church Problems, held at Frankfurt Military Government Détachement Headquarters, 8 August 1945

90

27 Stewart W. Herman: Memo, Contacts in Berlin, August 7-15,1945

93

28 Stewart W. Herman: Berlin [Bericht über eine Unterredung mit Dibelius am 9. August 1945]

101

29 Stewart W. Herman: Memorandum of Conversation with Captain Shafer of US Berlin District Headquarters, August 11,1945 . . .

105

Inhaltsverzeichnis

IX

30 Stewart W. Herman: The World Council of Churches [13. August 1945]

106

31 Stewart W. Herman: Conversation with Dr. Knak, Head of Berlin Foreign Missionary Society, August 13 [1945]

109

32 Stewart W. Herman: Memorandum of Conversation with Chaplain Webster, US Chaplain District Office, August 14,1945

110

33 Karl Barth: Bericht über eine Deutschlandreise, 19. August bis 4. September [1945], erstattet an die Organisation I der amerikanischen Armee in Deutschland

112

34 Robert D. Murphy: Conference of the German Evangelical Church, held at Treysa, August 27 - September 1,1945

120

35 Theodore E. Lapp: Treysa Conference of Evangelical Church Leaders, held at Hephata Institution, 27. August - 1. September 1945 .

122

36 Stewart W. Herman: Treysa [27—31. August 1945]

125

37 Earl L. Crum: Observations on the Conference of the German Evangelical Church, held at Treysa - 27.-31. August 1945

129

38 Stewart W. Herman: Talk with Martin Richter, Layman of Dresden, at the Treysa Conference, August 29 [1945]

133

39 Stewart W. Herman: Conversation with Herr Brunotte in Göttingen on September 3rd, at Baurat Gerberstr. 7,1945

134

40 Stewart W. Herman: Memo, Contacts with British Authorities . .

135

41 Stewart W. Herman: Conversation with Pastor von Bodelschwingh at Bethel in Bielefeld on September 5,1945

138

42 Stewart W. Herman: Memorandum on Conversation with Dr. Hanns Lilje in Hannover, September 9 [1945]

139

43 Stewart W. Herman: Memorandum of Conversation with Professor Iwand at Lünen on September 11 [1945]

141

44 Stewart W. Herman: Interview with Bishop Otto Melle of the German Methodist Church on Tuesday, September 18 [1945], in his home, Paulinenstrasse 30, Berlin-Lichterfelde

143

χ

Inhaltsverzeichnis

45 Théodore Preiss: Rapport sur la Situation des Eglises protestantes en Zone d'Occupation Française [20. September - 9. Oktober 1945]

146

46 Stewart W Herman: General German Church Situation [September 1945]

156

47 David Cairns: The German Reaction to Defeat. An Address given to the Seventh Meeting of the British Council of Churches on Wednesday, October 3rd, 1945

164

48 Stewart W. Herman: Interviews with leading Bavarian Churchmen, October 1945

171

49 Stewart W. Herman: Interview at the Lithuanian Central Committee, Mergentheimerstrasse 62, Würzburg [13. Oktober 1945] . . .

180

50 Stewart W. Herman: Interview with Senior Ebenezer Otter, Manes Ulice 3, Pilsen, October 15 [1945]

181

51 Report of Dr. Sylvester C. Michelfelder on his Visit to Germany and Alsace, October 15th - 25th, 1945

184

52 Karl J. Arndt: Report of Stuttgart Meetings, October 17th to 19th [1945]

191

53 Willem A. Visser't Hooft: Report on the Visit of a Delegation from the World Council of Churches to Germany [15. - 20. Oktober 1945]

194

54 Alphons Koechlin: Ökumenische Mission nach Deutschland vom 15. bis 21. Oktober 1945

204

55 Bericht George K. A. Beils über seine Deutschlandreise vom 18. bis 30. Oktober 1945

224

56 Stewart W. Herman: Notes on the Baptist Church in Germany [17. und 20. Oktober 1945]

233

57 Stewart W. Herman: Conversation with Pastor Fricke, October 21, 1945

237

58 Stewart W. Herman: Conversation with Pastors von Bernus and Hahn on October 21 [1945] in Wiesbaden, Lehrstrasse 8

240

59 Stewart W. Herman: Interview with Pastor Maas and Professor Rosenkranz, Professor of Religious History at Heidelberg University, October 23,1945

241

60 Sylvester C. Michelfelder: Report on Conditions in Germany as seen on a Visit, November 23 to December 15,1945

244

Inhaltsverzeichnis

XI

61 Stewart W. Herman: Conversation with Dr. Hanns Lilje in Hannover, November 27,1945

261

62 Report of Deputation to Germany [Bericht der Delegation des Federal Council of the Churches of Christ in America über ihre Deutschlandreise vom 28. November bis 7. Dezember 1945] . . .

263

63 Arthur Cotter: Report on the Visit of the Delegation of the British Council of Churches

266

64 Report of the [British] Council's [of Churches] Delegates to the German Church [28. November - 1 3 . Dezember 1945]

286

65 Stewart W. Herman: Conversation with Pastor Maas at Bretten, November 29th, 1945

296

66 Stewart W. Herman: Interview with Pastor Asmussen in Schwäbisch Gmünd on November 30th [1945]

298

67 Stewart W. Herman: Conversation with Bishop Meiser in Munich on November 30th, 1945

299

68 Stewart W. Herman: Conversation with Pastor Niemöller in Frankfurt, December 2nd, 1945

302

69 Stewart W. Herman: Interview with Major-General Clay at Berlin on December 5th, 1945

303

70 Stewart W. Herman: Remarks by German Churchmen on the Nature of E K I D

306

71 Stewart W. Herman: Report on German Reaction to the Stuttgart Declaration [14. Dezember 1945]

309

72 Stewart W. Herman: Excerpts from recent Reports out of the Eastern Provinces of Germany [Dezember 1945]

314

Chronologisches Dokumentenverzeichnis

320

Quellen- und Literaturverzeichnis

329

Abkürzungen

338

Personenregister/Biographische Angaben

341

Institutionen-, Orts- und Sachregister

379

EINLEITUNG

Alliierte Kirchenpolitik und ökumenische Kontakte 1945 /. Zuständig für die Ausarbeitung kirchenpolitischer Richtlinien der westlichen Alliierten war die „Religious Affairs Section" der „German Country Unit" (GCU), die ihrerseits dem Planungsstab „General Civil Affairs" des integrierten britisch-amerikanischen „Supreme Headquarters Allied Expeditionary Forces" (SHAEF) unterstand; sie war im Frühjahr 1944, also erst zu einem relativ späten Zeitpunkt gebildet wordenl. Zum Leiter des aus amerikanischen und britischen Fachleuten zusammengesetzten Planungsstabs wurde Major Marshall M. Knappen berufen, der wie viele Besatzungsoffiziere kein Berufssoldat war und nach eigenem Bekunden eine starke Abneigung gegen alles Militärische besaß2. Knappen hatte vor seiner Einberufung Geschichte und Politikwissenschaft unterrichtet, zuletzt als Professor am Michigan State College (1939-42), und brachte als ehemaliger Pastor der First Congregational Church (1928-29) mit einem abgeschlossenen Theologiestudium am Princeton Theological Seminary wertvolle Vorkenntnisse mit, die ihn - so seine Selbsteinschätzung - „als Einäugigen zum König unter den Blinden" prädestinierten^. Die kirchenpolitischen Planungen basierten auf drei Prämissen: Erstens, daß die anglo-amerikanische Besatzungspolitk - eine Beteiligung der Franzosen war damals noch nicht vorgesehen - allgemein auf die Wiederherstellung „of something like the Weimar Republic" abziele. Zweitens, daß die Kontrolle kirchlicher Angelegenheiten mehr mit indirekten Mitteln angestrebt werden solle. Und drittens, daß Teile der deutschen Kirchen, die in Opposition zum NS-Regime gestanden hatten, zur Mitarbeit beim Wiederaufbau eines demokratischen Deutschlands bereit seien. Daraus ergaben sich weitere Schlußfolgerungen. Die wohl bedeutendste Festlegung war, daß die Militärregierung keine prinzipielle Veränderung des traditionellen Verhältnisses von Staat und Kirche anstreben solle. Die Rechte und Privilegien der deutschen Kirchen als Körperschaften des öffentlichen Rechts sollten - „soweit wie 1 Zur Planungsphase vgl. M. KNAPPEN, Historical Report. Education and Religious Affairs. Winter 1941 -Spring 1946(NAWASHINGTON, RG260,5/340-2/10); M. KNAPPEN, Peace, S. 39 ff.; Α. BOYENS, Kirchenpolitik, S. 8 ff.; R. SCHEERER, Kirchen, S. 82 ff. 2 M. KNAPPEN, Peace, S. V. 3 EBD., S. 22.

XIV

Einleitung

möglich" - respektiert werden und ihre Neuregelung einer künftigen deutschen Regierung überlassen bleiben. Die Zielsetzungen der Besatzungspolitik verdichteten sich in drei Hauptpunkten: „a. The guarantee of freedom of religion and respect for religious institutions. b. Minimizing the abuse of church privileges to promote subversive political activities. c. Continuation of traditional German Government services to the churches, especially in the field of church finance and the support of denominationally controlled elementary schools." 4 Die Vorarbeiten der Religious Affairs Section waren unverkennbar von einem restaurativen Grundzug getragen, den Knappen mit der Annahme rechtfertigte, daß die Deutschen selbst eine Rückkehr zu „pre-Nazi pattern" wünschten. Deshalb empfahl er, sich bei unumgänglichen Sofortmaßnahmen mit der provisorischen Wiederherstellung des „status quo" von 1933 zu begnügen ' Die gleiche Zielsetzung lag auch den kirchenpolitischen Richtlinien der „European Advisory Commission" (EAC) zugrunde, in der amerikanische, britische und sowjetische Delegierte die Grundzüge der alliierten Besatzungspolitik ausarbeiteten5. Das grundlegende Dokument ist die EAC-Direktive Nr. 12, die zugleich im November 1944 als amerikanische Direktive JCS1143 in Kraft tratb. Der Entwurf stammte von Knappen, der zu diesem Zeitpunkt bereits die „Religious Affairs Section" der amerikanischen „Education and Religious Affairs Branch" leitete; sie unterstand ihrerseits der „US Group Control Office" (USGCC), die im Oktober 1945 in dem neugegründeten „Office of Military Government of the United States for Germany" (OMGUS) aufging7. Auf britischer Seite hatte sich nach der Auflösung der German Country Unit im Sommer 1944 die „Control Commission for Germany (British Element)" (CCG/BE) gebildet, deren Education and Religious Affairs Branch von Donald Riddy geleitet wurde2. 4

M. KNAPPEN, Historical Report, S. 9. Vgl. H.-G. KOWALSKI, European Advisory Commission. 6 Vgl. Α. BOYENS, Kirchenpolitik, S. 18 ff. 7 Von Oktober 1944 bis Juli 1945 war ERA eine Unterabteilung (Branch) der „ Internal Affairs and Communication Division " (IAC), danach der „PublicHealth and Weifare Division " (PHW). Mit der Gründung von OMGUS im Oktober 1945 verlor PHW den Status einer selbständigen „Division" und wurde als „ Branch " IAC eingegliedert. Entsprechend sank ERA auf den Status einer „Section" ab. Im Frühjahr 1946 erhielt ERA innerhalb von IAC wieder den Status einer „Branch ". Zur Organisationsgeschichte vgl. J. TENT, Mission, S. 46 ff; J. HENKE, Einführung indenECR-Bestand (NA WASHINGTON, RG 260, 5/291-3/1). Zur Organisation der Militärregierung 1944 bis 1946 vgl. C. LATOUR / T H . VOGELSANG, Okkupation, S. 40 ff. 8 Zur Organisationsgeschichte vgl. G. BESIER, „Selbstreinigung", S. 41 ff.; K. JÜRGENSEN, Occupation. 5

Einleitung

XV

Obwohl die EAC-Direktive Nr. 12 ursprünglich nur für die Anfangsphase der Besatzungszeit gelten sollte, legten ihre Implikationen doch wesentlich die spätere Politik der amerikanischen und britischen Militärregierung fest. Die Direktive stellte folgende Richtlinien für die jeweiligen Zonenoberbefehlshaber auf: „3. Throughout Germany, the Control Council [Alliierter Kontrollrat] will coordinate, and supervise the execution of policies relating to religious affairs. 4. The Control Council will abolish the German Ministry for Ecclesiastical Affairs (Reichsministerium für die kirchlichen Angelegenheiten), together with its subsidiary court (Beschlußstelle) and its financial départements in the Chancellory of the German Evangelical Church and in the administrations of the regional churches, and all other subsidiary organizations. You will abrogate all laws and decrees enacted under the Nazi regime designed to effect the coordination of the German churches. 5. Nazi personnel and influences will be eliminated from religious affairs in Germany in accordance with the over-all policies of the Control Council. 6. The Control Council will leave to the German churchmen of the respective faiths the revision of the constitutions, rituals or internal relationship of purely ecclesiastical bodies. 7. In your zone, you will permit and protect freedom of religious belief and worship." 9 . Weitere Regelungen betrafen den Schutz kirchlicher Einrichtungen, die Rückgabe des vom NS-Regime beschlagnahmten Eigentums und die Zulassung kirchlicher Presse. Dem Ermessen der Zonenoberfehlshaber anheimgestellt blieben die Zulassung kirchlicher Jugend-, Sport- und Wohlfahrtsverbände sowie die Fortzahlung der Staatsleistungen an die Kirchen und die staatliche Erhebung der Kirchensteuern. Auch sollten sie sich jeden Eingriffs in die Regelung des Religionsunterrichts und der Konfessionsschulen enthalten. Im großen und ganzen ließen diese Anweisungen den Kirchen einen sehr großen Freiraum. Besaßen sie doch allein die Freiheit, ihre internen Angelegenheiten ohne Eingriffe der Besatzungsmächte selbständig zu regeln; zugleich war ihnen die Wiederherstellung ihres früheren öffentlichen Einflusses zugesichert. Die feststellbare Spannung zwischen der proklamierten Politik genereller Nichteinmischung und partieller Überwachung spiegelte unverkennbar ein liberales, kirchenfreundliches Verständnis unter den besonderen Bedingungen einer Besatzungsherrschaft wider. Die EAC-Direktive stellte auch die Arbeitsgrundlage für das „ Allied Religious Affairs Committee" (ARAC) dar, das ab August 1945 im Alliierten 9

Der bei A. BOYENS, Kirchenpolitik, S. 68 f., abgedruckte Richtlinienentwurf vom 24. November 1944 ist mit der gebilligten EAC-Direktive Nr. 12 und mit der amerikanischen JCS1143 identisch. Zu den Implikationen für die spätere Politik vgl. B. MC CLASKEY, History, S. 16.

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Einleitung

Kontrollrat in Berlin mit der Ausarbeitung einerfür alle vier Besatzungszonen verbindlichen Kirchenpolitik beauftragt war, ohne jedoch selbst Entscheidungsbefugnisse zu besitzen10. Hier zeigten sich sehr bald die unterschiedlichen Positionen, die einer gemeinsamen Kirchenpolitik im Wege standen, da die sowjetische Delegation von Anfang an auf die strikte Trennung von Staat und Kirche drängte, um den Einfluß der Kirchen auf dem Erziehungs- und Bildungssektor soweit wie möglich auszuschaltenu. Die Gegenposition nahmen die drei westlichen Verhandlungsdelegationen ein, die - entsprechend den britisch-amerikanischen Planungsvorgaben - eine definitive Klärung des Verhältnisses von Staat und Kirche einer zukünftigen deutschen Regierung überlassen wollten. Die Hoffnung auf einen Minimalkonsens scheiterte spätestens 1947 an den harten Konflikten, die sich an der umstrittenen Frage der Fortgeltung des Reichskonkordats entzündetenn. Wie mühsam der Entscheidungsprozeß verlief, zeigt sich nicht zuletzt daran, daß die formelle Aufhebung des Reichsgesetzes über die Verfassung der Deutschen Evangelischen Kirche vom 14. Juli 1933 erst am 20. März 1947 mit dem Kontrollratsgesetz Nr. 49 erfolgte und daß es bis zum 20. Februar 1948 dauerte, bis mit dem Kontrollratsgesetz Nr. 62 im kirchlichen Bereich der Restbestand nationalsozialistischer Gesetze und Verordnungen aufgehoben wurde11. Charak tens tisch für die Grundhaltung der amerikanischen Kirchenpolitik während der ersten Besatzungsmonate ist eine Stabsstudie der ERA-Branch/ USGCC vom Mai 1945. So antwortete die Studie auf den Einwand, daß die Überwindung der NS-Ideologie eine positivere Haltung der Militärregierung zu religasen und kirchlichen Belangen, etwa im Schulwesen, erfordere: „Any lasting alternative must come from German people themselves and be sponsored by German, rather than foreign leadership."14 Sie wies aber auch den

10 Vgl. R. S C H E E R E R , Kirchen, S. 91 ff. ; C. V O L L N H A L S , Reichskonkordat, S. 683 ff. Scheerer verkennt jedoch die Befugnisse von ARAC, das den Militärgouvemeuren keine Anweisungen erteilen, sondern lediglich Vorlagen zur Abstimmung in übergeordneten Gremien erstellen konnte. 11 Zur sowjetischen Kirchenpolitik liegt keine eigenständige Untersuchung vor. Hinweise finden sich bei: H. D A H N , Konfrontation, S. 19 ff.; W. A D O L P H , Preysing, S. 206 ff.; J. SEIDEL, „Neubeginn". 12 Vgl. C. V O L L N H A L S , Reichskonkordat. Bei den bei G. BESIER, „Selbstreinigung", S. 39 ff., abgedruckten „Principles to be applied in matters of Religious Affairs" handelt es sich um einen Entwurf (Draft), den ARAC für das 46. Meeting des Directorate of Internal Affairs and Communication (DIAC) am 25. Oktober 1946 als Vorlage angefertigt hatte, über den aber keine Einigung erzielt werden konnte. Den Diskussionsstand nach der 4. Überarbeitung faßt eine „Note" des Allied Secretariat vom 26. September 1947für das 139. Meeting des Coordinating Committee am 2. Oktober 1947 zusammen (CORC/P(46) 4th Revision: N A WASHINGTON, R G 260, 5/337-2/6).

Druck ohne Seitenangabe: SAMMLUNG. Stuff Study - Religious Affairs Policy Review vom 14. Mai 194Í (NA WASHINGTON, RG 260, 5 / 3 3 8 - 3 / 1 - 2 ) . Vgl. A. BOYENS, Kirchenpolitik, S. 31 ff. 13 14

Einleitung

XVII

entgegengesetzten Einwand, der linksliberalen Besatzungsoffizieren zugeschrieben wurde, zurück, daß durch die Politik der Nichteinmischung die Kirchen gegenüber rivalisierenden gesellschaftlichen Verbänden bevorzugt würden, da allein die Kirchen über eine intakte Struktur verfügten und deshalb ihre Forderungen besser durchsetzen könnten. Wie auch die Erörterung weiterer Einwände zeigt, war man sich der gesellschaftspolitischen Problematik der eigenen Tätigkeit durchaus bewußt. Die Studie vertrat den Grundsatz, daß die Militärregierung das traditionelle Kräfteverhältnis zwischen kirchlichen und anderen Interessengruppen, die für eine strikte Trennung von Staat und Kirche eintraten, im besetzten Deutschland nicht durch einseitige Eingriffe verändern solle. Deshalb empfahl die Studie beispielsweise, ausländischen Kirchenvertretern erst dann die Einreise in die amerikanische Besatzungszone zu erlauben, wenn allen gesellschaftlichen Interessengruppen die Möglichkeit zu internationalen Kontakten gegeben sei. Anderseits befürwortete sie aber auch nachdrücklich die Beibehaltung der traditionellen Staatsleistungen an die Kirchen und der staatliche Einziehung der Kirchensteuern. Zeichnete sich die amerikanische Kirchenpolitik auf gesellschaftspolitischer Ebene durch den Grundsatz wohlwollender Neutralität aus, so vertrat sie, was innerkirchliche Angelegenheiten anbetraf, das Prinzip strikter Nichteinmischung. Dementsprechend verfocht die Studie die Auffassung, daß die rein kirchlich-religiöse Betätigung aller Gruppierungen, einschließlich der dem Nationalsozialismus nahestehenden Deutschen Christen und neuheidnischen Gruppen, unter den Schutz der Religionsfreiheit falle: „Neo-Pagans and German Christians will be allowed to continue their purely religious activities as long as they do not engage in objectionable political activity."15 In der grundlegenden Direktive der britischen Control Commission for Germany vom 22. November 1945 hieß der entsprechende Passus: „You will take no action against the so-called 'German Christians' and 'Neo-Pagans' as a sect, though individual members of these sects may require careful watching from a security point of view. " 16 Durchbrochen wurde dieses Prinzip nur in der Entnazifizierungspolitik, aber auch hier genossen die Kirchen Privilegien, wie sie keiner anderen Organisation zuteil wurden. Bestimmten doch die allgemeinen Richtlinien, daß belastete Pfarrer nicht direkt von der Militärregierung entlassen werden durftenυ.

15

Ebd. Directive on Education, Youth Activities and German Church Affairs. Teildruck: Κ. JURGENSEN, Stunde, S. 299 ff. Zur Frage der Zulassung einer DC-Nachfolgeorganisation um Pfarrer Ernst Stöckmann vgl. G. BESIER, „Selbstreinigung", S. 53 ff. 17 Vgl. dazu für die britische Besatzungszone G. BESIER, „Selbstreinigung", für die amerikanische C. VOLLNHALS, Entnazifizierung. Dort auch ein Exkurs über das Verfahren in der französischen Besatzungszone. 16

XVIII

Einleitung

Überblickt man die allgemeine Konzeption, so hatte der kleine Planungsstab unter der Leitung Knappens keine schlechte Arbeit geleistet. Der grundsätzliche Mangel der amerikanischen - wie auch der britischen - Kirchenpolitik lag vielmehr in der völlig unzureichenden personellen Ausstattung der ERA-Branch, die auch für den weiten Bereich des Erziehungswesens zuständig war. Nach einer ersten Rundreise durch die amerikanische Besatzungszone, die auch Gelegenheit zu ersten Gesprächen mit Kardinal Michael von Faulhaber; Bischof Hans Meiser und Bischof Theophil Wurm bot, legte Knappen am 26. Mai 1945 in einem Bericht an Robert Murphy, den politischen Berater des State Department für die amerikanische Militärregierung, den desolaten Zustand schonungslos offen: In der gesamten US-Zone mit fast 20 Millionen Einwohnern waren gerade 15 qualifizierte Fachleute im Offiziersrang für das Erziehungswesen und kirchliche Angelegenheiten zuständig, die zudem einen großen Teil ihrer Zeit mit allgemeinen Verwaltungsaufgaben verbrachten^. Daran änderte sich auch später nur wenig. Noch im Frühjahr 1947 verfügte ERA-Branch insgesamt nur über 50 Mitarbeiter. Im Oktober 1945 unterstanden Knappen in der Berliner Zentrale (ERABranch/USGCC) lediglich drei Religious Affairs Offiziere, die mit der Ausarbeitung allgemeiner Richtlinien beschäftigt waren. Für ihre Umsetzung in die Praxis war jeder Ländermilitärregierung ein Fachmann für Kirchenfragen zugeordnet; in Berlin und Bremen übernahm diese Aufgabe in Personalunion der für das Erziehungswesen zuständige Offizier19. Ende 1947 waren in der Berliner Zentrale sechs von zwölf Planstellen der Religious Affairs Section besetzt; im März 1948, als mit der Gründung der „ Education and Cultural Relations Division" (ECR) Religious Affairs in den Rang einer Branch aufstieg, wies der Stellenplan erstmals acht amerikanische und fünf deutsche Mitarbeiter

aus20.

Nicht viel besser sah es auf britischer Seite aus. Im Juni 1946 besaß die seit Januar als eigenständige Abteilung konstituierte Religious Affairs Branch zwölf Mitarbeiter, davon sechs im Offiziersrang. Trotz einer Zusage des stellvertretenden Militärgouverneurs, Sir Brian Robertson, an den Bischof von 18 19

Dokument 1.

Entsprechend der doppelten Kommandostruktur der amerikanischen Besatzungstruppen unterstanden die auf Länderebene tätigen Offiziere jedoch nicht ERA-Branch/USGCC, sondern der „ Civil Äff airs Division " (G-5) der operativen Kommandobehörde der Besatzungsstreitkräfte. Sie nannte sich zuerst SHAEF, dann nach der Trennung von den Briten „US Forces European Theater" (USFET) und schließlich „Office of Military Government (US-Zone)" - nicht zu verwechseln mit dem im Oktober 1945 gegründeten „Office of Military Government of the United States for Germany" (OMGUS). Die unproduktive Doppelstruktur wurde erst im April 1946 mit der Eingliederung von G-i in OMGUS aufgelöst; gleichzeitig wurden die bisher geteilten Zuständigkeiten in der bisherigen ERA-Branch/USGCC zusammengefaßt. 20 Office ofReligious Affairs, Special report for Control Office, o. D. (NA WASHINGTON, RG 260, 5/340-3/26); RAB, Report to Control Office on functional program, 1.3.-1.9.1948 (NA WASHINGTON, RG260, 5/340-2/40). Vgl. R. SCHEERER, Kirchen, S. 107.

Einleitung

XIX

Chichester, George Bell, die Branch mit 14 Offizieren und neun anderen Rängen auszustatten, zählte die Abteilung im Spätsommer 1947 nur 13 Mitarbeitet. Im Unterschied zur amerikanischen Militärregierung förderte die britische jedoch von Anfang an die Kontakte britischer Militärpfarrer zu den deutschen Kirchen und suchte die enge Zusammenarbeit mit den britischen Kirchen, die auf die Stellenbesetzung der Religious Affairs Branch großen Einflufl ausübten. Die amerikanische Militärregierung hingegen verzichtete auf die Mitarbeit ihrer Militärpfarrer und stellte als Religious Affairs Offiziere nur Laien ein, was der amerikanischen Tradition der Trennung von Staat und Kirche entsprach. Kennzeichnend für die französische Kirchenpolitik, über die bisher keine Untersuchung vorliegt, war das Fehlen konkreter Planungsvorgaben für die Militärregierung, die sich ganz allgemein weder auf Hintergrundstudien noch auf detaillierte Direktiven für ihre Besatzungspolitik stützen konnte21. Am 11. September 1945 schrieb daher der Militärgouverneur, General MariePierre Koenig, nach Paris: „[...] il est désirable que le Gouvernement veuille bien me donner des directives générales sur la ligne politique à suivre à l'égard des questions religieuses, notamment en ce qui concerne mes relations avec l'épiscopat allemand." 23 Und noch Ende Januar 1946 beschwerte sich General Louis Koeltz, der Leiter der französischen Kontrollratsgruppe, bei Koenig über den Mangel an Informationen und Direktiven, die eine effektive Arbeit im Allied Religious Affairs Committee unmöglich machten: „En effet, les autres Délégations ont constamment l'initiative des Ordres du Jour, grâce à leurs liaisons constantes avec les Autorités de la zone, tandis que la Délégation Française, peu informée, n'a jamais eu l'avantage de formuler une proposition qui ait fait l'objet d'une discussion aux séances du Comité." 24 Zuständig für kirchliche Angelegenheiten war innerhalb der Organisation der französischen Militärregierung die „Direction de l'Intérieur et des Cultes", die jedoch anscheinend keine besondere Bedeutung erlangte. Größeren Einfluß auf die Kirchenpolitik besaß die Anfang 1946 gegründete „ Aumônerie des Zones d'Occupation Françaises en Allemagne et en Autriche", die als Teil des Heeres organisatorisch dem Kriegsministerium unterstand25. Ihr oblag die seelsorgerliche Betreuung der Besatzungstruppen und der zivilen Mitarbeiter der Militärregierung mit ihren Familien, gleichzeitig nahm sie aber auch Beratungsaufgaben für die Militärregierung wahr. Mitte 1946 verfügte Feldbischof Marcel Sturm, der auf Vorschlag Marc Boegners, des 21

Vgl. G. BESIER, „Selbstreinigung", S. 44 ff. Zur Charakteristik und Struktur der französischen Militärregierung vgl. K.-D. HENKE, Politik. 23 AO COLMAR, CCFA-DGAP, c. 3303, p. 93, d. 2. 24 Koeltz an Koenig vom 31. Januar 1946 (AO COLMAR, CCFA-DGAP, c. 3303, p. 94, d. 6.). 25 Vgl. Instruction sur le fonctionnement de l'Aumônerie Militaire de l'Armée de Terre vom 1. Februar 1946 (AO COLMAR, CCFA-DGAP, c. 3303, p. 93, d. 2). 22

XX

Einleitung

Präsidenten der Fédération des Eglises Protestantes de France, zum Leiter der Abteilung „Aumönerieprotestante" ernannt worden war, über einen Stab von 13 Militärpfarrern, darunter zwei für Österreich26. Besaß die Direction de l'Intérieur et des Cultes, wie einem im Februar 1946 angefertigten Bericht zu entnehmen ist27, nur rudimentäre Kenntnisse der deutschen Kirchen, so war Sturm, der bereits im Juli 1945 eine Informationsreise durch das französische Besatzungsgebiet unternommen28 und im Oktober 1945 an der Stuttgarter Ratstagung der EKD teilgenommen hatte, wesentlich besser informiert. Sturm hegte ein tiefes Mißtrauen gegen den deutschen „Pastorennationalismus" und beurteilte deshalb auch die Neuordnung der evangelischen Kirche eher skeptisch: „Les opportunistes se sont ressaisis. Certains (même parmi les signataires de la déclaration des Stuttgart) ont eu peur de leur propre courage et craignent de se distancer par trop de la masse des fidèles. Le National-socialisme comme système, certes, est liquidé [...] On abhorre Hitler on renie Guillaume II, mais on redécouvre en Bismarck le grand génie allemand. Ainsi le vieux Nationalisme allemand (dont le National-socialisme n'a été qu'une expression temporaire) menace de s'étendre à de nouvelles couches des milieux religieux." 29 Um so nachdrücklicher setzte sich Sturm für die Förderung des bruderrätlichen Flügels der Bekennenden Kirche um Martin Niemöller und Karl Barth ein und versuchte, wenn auch erfolglos, die Beteiligung der Kirchlich-theologischen Sozietät an der württembergischen Kirchenleitung zu erreich en}°. Der Militärregierung empfahl er im Februar 1946 in einem Memorandum: „a. Ecarter une hypocrisie déplacée. L'étude des ordonnances et des mandements des Eglises pour les années 1933 à 1945 nous fera découvrir une matière intéressante. Les hommes responsables devront au moins 'savoir que nous savons' quelle fut leur attitude vis à vis du serment au Führer, de l'entrée des hommes dans les SA ou au moment de la prise de Vienne, de Prague ou de Paris. b. Le renouvellement progressif des cadres des Kirchenleitungen et des professeurs de Γ Université, est souhaitable. Par une politique aussi souple que ferme, nous pourrons, de façon discrète mais efficace, faire barrage aux éléments nationalistes et prêter notre appui aux éléments universalistes. c. Il faut tirer de leur isolement les éléments sains, corriger leur 'Weltbild', féconder la discussion, favoriser par tous moyens l'information en matière religieuse, et à cet effet, multiplier les contacts personnels avec l'élite, 26

Vgl. die Aktennotiz Aumônerie Protestante vom 24. Juli 1946 (EBD.). Aperçu Général sur la Situation Religieuse en Zone d'Occupation Française vom 15. Februar 1946 (AO COLMAR, CCFA-DGAP, c. 3303, p. 94, d. 6). 28 Vgl. Dokument 13. 29 M. Sturm, ÜEglise Evangelique en Allemagne depuis Mai 1945 vom 22. Februar 1946, S. 4 (AO COLMAR, Ambassade de France à Bonn, c. 118-XR-2). 30 Vgl. Asmussen an Wurm vom 14. März 1946 (LKA STUTTGART, OKR 115f, 1939-1949). 27

Einleitung

XXI

organiser des conférences. Les rares voyages à l'étranger et les contacts avec les organisations internationales ou avec les milieux français ont eu les plus heureux effets. Il faut en faire autant au bénéfice des hésitants qui peuvent être gagnés. L'isolement aurait pour conséquence de les repousser vers un passé qui serait leur seul asile devant un présent décevant et un avenir ingrat. On peut encore faire sortir des nombreux Allemands de leur 'refuge nationaliste'. "31 Insgesamt gesehen, scheint die französische Kirchenpolitik mangels konkreter Vorgaben im wesentlichen pragmatisch orientiert gewesen zu sein, doch Schloß dies harte Konflikte mit mißliebigen Kirchenleitungen keineswegs aus. So erzwang die Militärregierung im Herbst 1946 den Rücktritt der pfälzischen Kirchenleitung, was Sturm nachdrücklich billigte. Bezeichnend für das massive Vorgehen der Militärregierung ist die Unterredung, die am 8. August 1946 mit führenden Pfarrern der pfälzischen Kirche stattfand: „Ii leur a été signifié d'un façon très ferme que si l'Evêque Stichter et le pasteur Roland ne s'en allaient pas et si la dénazification de l'Eglise protestante n'était pas comencée immédiatement et poursuivie avec énergie, nous nous verrions contraints de surseoir à toute autorisation concernant les associations protestantes et les activités protestantes en général, sans préjudice de mesures plus importantes et plus signifcatives qui pourront être prises à l'égard de l'Evêque Stichter et du pasteur Roland." 3 Ein anderer, über Jahre schwelender Konflikt erwuchs aus dem Vorhaben der Militärregierung, im Saarland eine selbständige evangelische Landeskirche zu etablieren, um auch auf diese Weise den Sonderstatus des aus dem deutschen Staatsgebiet ausgelösten und wirtschaftlich an Frankreich angeschlossenen Saargebiets zu untermauern33. Von der französischen Position unterschied sich die amerikanische wie die britische Kirchenpolitik vor allem durch den bewußten Verzicht auf eigene Neuordnungskonzeptionen, woran sowohl Knappen wie auch sein Nachfolger Arild Olsen, ehemaliger Leiter des lutherischen College Grand View in Des Moines (Iowa), unverändert festhielten: „General US policy in this field as laid down by EAC Directive N o . 12 (JCS 1143) is, as far as possible, to leave decisions on Church-State relations to the Germans. It is believed that any attempt to upset established German practice in such a controversial field not covered by our announced war aims would needlessly antagonize religious interests both in Germany and the US." 34

31

L'Eglise Evangelique en Allemagne depuis Mai 1945 vom 22. Februar 1946, S. 10 (AO COLMAR, Ambassade de France à Bonn, c. 118-XR-2). 32 Gouverneur Brozen-Favereau an Laffon vom 18. August 1946 (AO COLMAR, CCFA-DGAP, c. 3303, p. 94, d. 5). Vgl. K. MEIER, Kirchenkampf, Bd. 3, S. 433. 33 Vgl. AO COLMAR, CCFA-DGAP, c. 3303, p. 95, d. 2; CCFA-CC, c. POL 22, POL I-H-3b. 34 Knappen an General Stayer (IAC) vom 2. Januar 1946. Druck: B. MC CLASKEY, History, S. 98 ff.

XXII

Einleitung

Dasselbe galt auch für die Neuordnung der evangelischen Kirche. Eine Gegenposition war während der Planungsphase in einem undatierten Gesetzentwurf mit dem Titel „Law for the Protestant Church in Germany" formuliert worden. Diesem Entwurf zufolge sollte die Militärregierung nur diejenigen Kirchenleitungen als rechtmäßig und vorläufig anerkennen, die das „Kirchliche Einigungswerk " des württembergischen Landesbischofs Wurm durch die Unterzeichnung der „13 Sätze über Auftrag und Dienst der Kirche" im April 1943 öffentlich unterstützt hatten35. Alle anderen Kirchenführer und höhere Würdenträger seien, ebenso wie alle Deutsche Christen, sofort abzusetzen. In Zweifelsfällen solle die Militärregierung an erster Stelle die örtlichen Organe der Bekennenden Kirche, die in Opposition zu den Deutschen Christen und der Kirchenpolitik des NS-Regimes gestanden hatte, als Vorläufige Kirchenleitung einsetzen; wo solche nicht vorhanden seien, könnten die bisherigen Kirchenleitungen so lange im Amt verbleiben, bis autorisierte Vertreter des Kirchlichen Einigungswerks eine Entscheidung getroffen hätten: „The Military Government is expecting proposals from the Church Unification Work for later definitve solutions of the problems of the Protestant church in Ger—,, «36

many. Diese Konzeption einer aktiven Kirchenpolitik fand allerdings keinen Eingang in die offiziellen Direktiven. Vorsichtige Zurückhaltung empfahl auch der Erzbischof von Canterbury, Geoffrey Fisher, als die britische Militärregierung seinen Rat suchte. Er riet in seinem Memorandum „The Church and Germany" vom 3. Juli 1945, nicht in innerkirchliche Auseinandersetzungen einzugreifen, da andernfalls leicht der Eindruck entstehen könne, daß die Bekennende Kirche im Auftrag der Siegermächte agiere07. Diese Empfehlung deckte sich mit den Vorarbeiten der anglo-amerikanischen Planungsgruppe unter 35 Vgl. J. T H I E R F E L D E R , Einigungswerk, S. 94 ff.; K. MEIER, Kirchenkampf, Bd. 3, S. 161 ff. 36 N A W A S H I N G T O N , RG 260, 5/341-1/16. Der ungezeichnete Entwurf wurde von Wolfgang Schweitzer verfaßt. Von ihm stammt auch der undatierte, vermutlich an der Jahreswende 1944/45 entstandene Bericht „Confessional Church in Germany" (EBD.). Vgl. R. SCHEERER, Kirchen, S. 138 f. Scheerer beurteilt den Entwurf wie folgt: „Zu der hier von Schweitzer geforderten massiven Unterstützung der BK vermochte sie [die Militärregierung] sich jedoch nicht durchzuringen - einmal aus grundsätzlichen Erwägungen heraus, die ihr jede zu direkte Einmischung in innerkirchliche Angelegenheiten ohnehin verboten, dann aber auch um ihrer kritischen Distanz zu Niemöller, dem unbestrittenen Exponenten der BK willen, die im übrigen durch dieses, als undemokratisch empfundene Auftreten seines Mitstreiters Schweitzers nur vergrößert wurde." Scheerer verkennt dabei, daß der Gesetzesentwurf auch die Position Wurms gegenüber bruderrätlichen Neuordnungskonzeptionen stützte. Bezeichnend für die nicht selten unzuverlässige Arbeitsweise Scheerers ist, daß er weder seine Fundstelle korrekt angibt (RG 260-Signaturen bezeichnen den OMGUS-Bestand und müssen mit der Angabe des Shipments versehen sein, da sonst Box und Folder nicht aufgefunden werden können), noch belegt der von ihm inAnm. 11 genannte Bericht Hermans über seine Unterredung mit Otto Fricke am 31, Juli 1945 (Dokument 19) die Behauptung, das Auftreten Schweitzers sei von der amerikanischen Militärregierung als undemokratisch empfunden worden und habe ihre Distanz zu Niemöller vergrößert. 37

Vgl. G. BESIER, „Selbstreinigung", S. 26 f.

Einleitung

XXIII

der Leitung Knappens und fand ihren Niederschlag in der Direktive der Control Commission for Germany vom 22. November 1945. Sie bestimmte in Punkt 40: „You will leave to the German Churches the settlement of all questions concerning the relationship of purely ecclesiastical bodies and the revision of their own constitution and rituals. In this connection you will endeavour to afford the German Evangelical Church such assistance as it may request to enable it to put its own affairs in order. " 38 Als Beispiel für die in Aussicht gestellte Unterstützung nannte die Direktive die Auflösung der vom NSRegime eingesetzten staatlichen Finanzabteilungen zur Kontrolle des kirchlichen Haushalts, sofern dies von den Landeskirchen gewünscht werde. Ein unmittelbarer Eingriff in die interne Neuordnung der evangelischen Kirche war den britischen wie den amerikanischen Militärbehörden jedoch ausdrücklich untersagt. Damit waren auch die Vorstöße, die Hans Asmussen und Martin Niemöller, zwei der profiliertesten Vertreter bruderrätlicher Positionen während des Kirchenkampfes, im Sommer 1945 unternahmen, zum Scheitern verurteilt. Asmussen hatte sich am 9. Juni an den Alliierten Kontrollrat in Berlin gewandt und ihn zur aktiven Unterstützung der Bekennenden Kirche aufgefordert: „The Confessional Church means, that the following administrations of churches must be unchanged: Württemberg, Bavaria, Lippe-Detmold. The following administrations must be dissolved: Hessen-Nassau, Pfalz, Rheinland, Westfalen, Thüringen, Bremen, Oldenburg, Schleswig-Holstein, Lübeck, Braunschweig, Berlin, Kirchliches Außenamt Berlin." Zweifelhaft sei die Entscheidung bei den Landeskirchen Kurhessen-Waldeck, Hamburg und Baden sowie der lutherischen und der reformierten Landeskirche Hannover. Anschließend fragte Asmussen, der zu dieser Eingabe weder von Wurm, wie er zwischen den Zeilen andeutete, noch von einem Gremium der Bruderräte autorisiert war, unmißverständlich: „Will the Control Commission formally declare, that these administrations are dissolved?"39 Am 20. Juli richtete Niemöller eine Eingabe an den Alliierten Kontrollrat und an die vier Besatzungsmächte. Er sah in den kirchlichen Mittelgruppen, die sich im Kirchenkampf weder den Deutschen Christen noch der Bekennenden Kirche angeschlossen hatten, die eigentlichen Gegner der Bruderräte, die in den deutsch christlich regierten Landeskirchen die Hauptlast des inner38

Directive on Education, Youth Activities and German Church Affairs. In: K. JÜRGENSEN, Stunde, S. 300. Dieser Grundsatz wurde am 7. Mai 1947 von der Control Commission for Germany in einer Anweisung an die Chefs der Ländermilitärregierungen nochmals bekräftigt: J h e revision, where necessary, of the constitution and ritual of the various German churches, and the internal regulation of purely ecclesiastical affairs, will be left to German Churchmen of the respective faiths" (Policy Instruction No. 10: Fundamental Principles in Religious Affairs incumbent on Land Governments: N A WASHINGTON, RG 260, 5/339-1/4). 39 Asmussen an die Alliierte Kontrollkommission, Abt. Churches, vom 9. Juni 1945 (NA WASHI N G T O N , RG 260, 5/341-2/41).

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Einleitung

kirchlichen Widerstands getragen hatten. Zu den Mittelgruppen rechnete Niemöller auch die „intakten " Landeskirchen, die sich der Machtübernahme der Deutschen Christen 1933/34 erfolgreich widersetzt und zusammen mit den Bruderräten die Bekennende Kirche bis zur ihrer Spaltung 1936 gebildet hatten: „They either open supported the Nazi regime (as in Hannover), or agreed more or less to its measures (as in Bavaria) or adopted a more negative attitude after agreeing at the beginning (as in Württemberg)." Die „Neutralen", die nach dem Scheitern der Deutschen Christen fast überall die leitenden Positionen besetzten, stellten das größte Hindernis für einen echten Neuanfang dar: „Nothing can be achieved by Neutrals, in the church less than elsewhere. They will evade all real decisions and will hinder all real activity in the church /...yThey never said anything against Nazism and therefore are not believed if they speak today."40 Die proklamierte Politik der Nichteinmischung seitens der Militärregierung bewirke nur, so das Fazit Niemöllers, daß die Deutschen Christen durch „still more neutrals" ersetzt würden; wirkliche Erneuerung könne aber nur von den Bruderräten ausgehen. Doch mit der Grundsatzentscheidung der amerikanischen und britischen Militärregierung, sich direkter Eingriffe in die Neuordnung der evangelischen Kirche zu enthalten, war der Weg zur Konferenz von Treysa Ende August 1945, wie spannungsreich auch immer, vorgezeichnet41. Wurm verfocht ein Integrationskonzept, das an das Kirchliche Einigungswerk anknüpfte und auf die Einbeziehung beider Flügel der Bekennenden Kirche sowie der kirchlichen Mitte abzielte. Zwar mußte dieses Konzept im Sommer 1945 noch gegen beachtliche Widerstände aus der betont konfessionell lutherischen Flügelgruppe um Marahrens und Meiser einerseits und den an den Beschlüssen der Dahlemer Bekenntnissynode von 1934 zum kirchlichen Notrecht orientierten Bruderräten um Niemöller andererseits durchgesetzt werden, doch konnte Wurm dabei auf die Unterstützung des Ökumenischen Rates der Kirchen (ORK) in Genf rechnen. Am 20. Juni 1945 sprach Willem A. Visser't Hoof t, seit 1938 Generalsekretär des im Aufbau befindlichen ORK, in Genf mit Reverend Arthur Cotter, einem Mitglied der britischen Control Commission for Germany, und trug ihm seine Sicht der deutschen Situation vor, die in gedrängter Form alle wesentlichen Punkte der Beurteilung seitens der Ökumene enthielt: „He [Visser't Hooft] considered the Confessional Church as truly representative of German evangelical Christianity. Pastor Niemöller, however, ought not to become the chief minister of the German Evangelical Church, as he was not a states40

„The Position and Prospetti of the Evangelical Church " vom 20. Juli 1941 ( N A WASHINGT O N , RG 260, 5/339-3/36). Das Memorandum gelangte auch in den Besitz Longs, des geschäftsführenden Direktors des National Lutheran Council in Amerika. Vgl. A. BOYENS, Kirchenpolitik, S. 26. 41 Vgl. A. BOYENS,Treysa 1945; W.-D. HAUSCHILD, Kirchenversammlung; J. THIERFELDER, Wurm; A. SMITH-VON OSTEN, Treysa 1945.

Einleitung

XXV

man. Dr. Visser't Hooft", so fuhr der Bericht Cotters fort, „spoke very highly of Bishop Wurm and thought that he might fill that position until a younger man could be found. In any case Bishop Marahrens ought not to be permitted to hold office as he was too compromised with the Nazi Regime." 2 Zu dieser negativen Beurteilung Niemöllers trug wesentlich das aufsehenerregende Interview bei, das Niemöller unmittelbar nach seiner Befreiung alliierten Reportern gegeben hatte und das alle Vorbehalte an der Demokratiebereitschaft protestantischer Kirchenführer zu bestätigen schien. Hitlers „persönlicher Gefangener" hatte am 5. Juni 1945 auf einer Pressekonferenz in Neapel erklärt, daß er sich 1939 erfolglos zur Kriegsmarine gemeldet habe, um für sein deutsches Vaterland zu kämpfen, und daß er sich dem Totalitätsanspruch der NS-Diktatur ausschließlich aus religiösen Gründen widersetzt habe. Damit nicht genug, gab Niemöller seiner Überzeugung Ausdruck, für das deutsche Volk komme eine Demokratie nach angelsächsischem Muster nicht in Frage. Schließlich gab er auch noch bekannt, daß er nach England und in die USA reisen wolle, um Geld und Lebensmittel für das hungernde deutsche Volk zu sammeln43. Da der Widerstand der Bekennenden Kirche gegen die Deutschen Christen und die nationalsozialistische Kirchenpolitik im Ausland häufig als politisch motivierter Widerstand gegen das NS-Regime überhaupt verstanden worden war, mußte das Interview heftige Irritationen auslösen. In der amerikanischen Militärregierung war man gar derart schockiert, daß Niemöller in einer Überreaktion sofort als unverbesserlicher Nationalist festgesetzt wurde. In Genf notierte Sylvester C. Michelfelder, der Verbindungsmann der amerikanischen Lutheraner, nach einer Unterredung mit Visser't Hooft und Adolf Freudenberg in sein Tagebuch: „Niemöller has come into disfavoe pretty much because of his unfortunate interview with the Press in Italy. There he said 'My Soul belongs to God but my body to the State'. This in America and Britain has caused much offense." 44

42

Interview with Dr. Visser't Hooft (PRO L O N D O N , FO 1050/1503, 6A). Zur Beurteilung Marahrens' und Wurms vgl. auch Visser't Hoofts Memorandum „The Situation of the Protestant Church in Germany" vom Dezember 1943 (zit. hei G. BESIER, „Selbstreinigung", S. 113 f., Anm. 352), das u. a. an den Erzbischof von Canterbury, William Temple, sowie an den Leiter des Berner Büro des OSS, Allen Dulles, ging; Visser't Hoofts Memorandum an Temple vom Juli 1944 (zit. bei], WISCHNATH, Kirche, S. 19 f.) sowie sein Memorandum „The Place of the German Church in Post-War Reconstruction" vom März 1945 (zit. bei G. BESIER, ebd.). 43

Vgl. New York Herald Tribune, „Niemoeller sees Germany unfit for democracy on US lines", vom 6. Juni 1945; Daily Sketch, „Niemoeller offered to fight us", vom 6. Juni 1945; Schweizer Evangelischer Pressedienst vom 20. Juni 1945. Weitere Presseausschnitte: WCC GENF, Germany 284(43). Vgl. Dokument 11; J. BENTLEY, Niemöller, S. 193 ff. 44 Eintrag vom 26. Juli 1945 (LWF GENF, ES/11.2., Personal Correspondence Michelfelder). Vgl. auch den Bericht Harmons (Dokument 11 ) und die Unterredung Michelfelders mit Niemöller anläßlich der Stuttgarter Ratstagung der EKD (Dokument 51 ).

XXVI

Einleitung

Nach Befragungen Niemöllers durch Knappen und den amerikanischen Geheimdienst „Office of Strategie Services" (O SS)45 ordneten die politischen Berater der amerikanischen und der britischen Militärregierung, Murphy und Ivone Kirkpatrick, am 19. Juni seine Freilassung an46. Noch im September 1945 schrieb jedoch Ludus Clay, der stellvertretende Militärgouverneur der US-Zone, nach Washington: „While permitting Niemöller to take active leadership in religious affairs, we have not felt it is advisable to utilize his services in other fields as yet. While his anti-Nazi stand was demonstrated fully by his own actions, it is still too early to predict as to his wholehearted rejection of the militaristic and nationalistic concepts of the former German state." 47 Die ungeschickten Äußerungen Niemöllers, dessen Naturell kein diplomatisches Taktieren zuließ, schürten schon bestehende Vorbehalte48 und stärkten damit indirekt die Position Wurms. Bischof Wurm war von Knappen bereits am 21. Mai 1945 zu einer ersten Unterredung aufgesucht worden 9. Nach weiteren Verhandlungen, die Wurm am 22. und 23. Juni mit der amerikanischen Militärregierung in Frankfurt und am 26. Juni mit Kirkpatrick führte50, befürworteten Murphy und Kirkpatrick am 27. Juni in einer gemeinsamen Stellungnahme die Einberufung der von Wurm vorbereiteten Kirchenführerkonferenz in Treysa: „The Protestant bishop of Württemberg has called on the US Political Adviser and the British Political Adviser. In the course of these interviews he has put forward the request that he should be given facilities to contact Confessional Church leaders in the US and British zones of occupation, with a view to reutarting [sic!51J church activities on an organized basis. We recommend that this request should be granted on the following grounds: 1. It is the declared policy of the US and British Governments that freedom should be restored to the Churches in Germany. The Protestant Church cannot operate if its leaders are not allowed to meet. 2. Bishop Wurm has a good record of anti-Nazi activity. From the point of view of public opinion in the US and Britain, there is some advantage in using him to pick up the threads of the Protestant Church." 52 46

Aktennotiz vom 19. Juni 194} (NA WASHINGTON, RG 84,737/2). Vgl. auch Vi. NIEMÖLLER, Neuanfang 1945, S. 29 ff. 47 Clay an General Lerch vom 21. September 1945 (NA WASHINGTON, RG 260,5/341-3/37). 48 Vgl. A. BOYENS, Kirchenpolitik, S. 15 f.; C. VOLLNHALS, Kirche, S. 118 ff. 49 Dokument 1. 50 Vgl. Dokument 6, 7 und 8. Die Unterredung mit Kirkpatrick ergibt sich aus dem Schreiben Schönfelds an Tomkins vom 26. Juni 1945: „He [Wurm] was to-day by Mr. Kirkpatrick and we hope he will get the same support as from the American authorities and from Mr. Murphy whom he saw also during these days" (WCC GENF, London Office, 3). 51 Soll vermutlich heißen: „restarting". 52 N A WASHINGTON, RG 84, 737/3.

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XXVII

Damit war eine bedeutende Vorentscheidung gefallen. Denn ohne diese Zustimmung hätte Wurm weder seine Reise, die der württembergische Militärgouverneur Dawson durch die Bereitstellung zweier beschlagnahmter Privatautos überhaupt erst ermöglicht hatte, fortsetzen noch die Kirchenversammlung einberufen können. „Die Frage, wer zuerst beweglich war und eine Initiative ergreifen konnte, war", wie Eberhard Müller, einer der Begleiter Wurms, zutreffend urteilt, „unter den damaligen Umständen weithin entscheidend."53 Am 30. Juni und I.Juli 1945 unterrichtete Wurm die Militärregierung über die Ergebnisse seiner Rundreise54. Präses Karl Koch und Friedrich von Bodelschwingh seien mit der Einberufung der Kirchenführerkonferenz einverstanden und hätten ihn als den Führer des deutschen Protestantismus mit der Vorbereitung beauftragt. Gegenüber den Amerikanern trat Wurm dabei sehr selbstbewußt auf: „[...] the Bishop replied that he suspected to be elected head of the Protestant church. Niemöller would be his 'right hand'. "*5 Auf Rückfrage erklärte Wurm, daß er die Auswahl der Teilnehmer persönlich treffen werde und daß einige Kirchenführer, die den Deutschen Christen angehört oder mit dem NS-Regime eng zusammengearbeitet hätten, keine Einladung erhalten sollten; dies gelte unter Umständen auch für Bischof Marahrens aus Hannover. Insgesamt rechnete Wurm mit 30 bis 40 Personen. Tatsächlich erschienen jedoch, mit oder ohne Einladung, über 100 Teilnehmer, unter ihnen auch Marahrens56. Am 2. Juli telegraphierte Murphy nach Washington und erbat die offizielle Genehmigung, die am 21. Juli erfolgte. Das State Department befürwortete allerdings, wie Murphy selbst, eine demokratisch-synodal legitimierte Wahl der teilnehmenden Kirchenvertreter durch die Gemeinden57. Die innere Zersplitterung der evangelischen Kirche wie die chaotischen Nachkriegsverhältnisse, in denen selbst die Zustellung eines Schreibens Murphys an Wurm über zwei Wochen benötigen konnte5*, begünstigten jedoch die Neuordnung „von oben " auf der Basis der amtierenden Kirchenleitungen. II. Das Integrationskonzept Wurms entsprach, unabhängig von der Überschätzung der Bedeutung des Kirchlichen Einigungswerks 9, den Intentionen des 53

E. MÜLLER, Widerstand, S. 52. Dokument 9 und 10. 55 Dokument 9. 56 Zur Kirchenversammlung in Treysa vgl. die Dokumente 33-38. 57 Druck: A. BOYENS, Kirchenpolitik, S. 85, 87 f. Vgl. auch Beam an Muccio vom 23. Juli 1945 (NA WASHINGTON, RG 84, 737/1). 58 Vgl. Internal Route Slip vom 5. August 1945 ( N A WASHINGTON, RG 84, 737/4). 59 Vgl. J. WISCHNATH, Kirche, S. 19 f., 46 ff. 54

XXVIII

Einleitung

Ökumenischen Rates der Kirchen, der bereits in den Kriegsjahren ein umfangreiches Wiederaufbauprogramm ausgearbeitet hatte und dessen Vertreter deshalb stets auf die Notwendigkeit hinwiesen, daß ein allgemein anerkanntes Leitungsgremium der deutschen evangelischen Kirche geschaffen werden müsse. Die Vorgeschichte der ökumenischen Nachkriegshilfe für die notleidenden Länder Europas reicht bis in das erste Kriegsjahr 1940 zurück60. Ende 1942 gründeten dann die amerikanische Foreign Mission Conference und das Federal Council of the Churches of Christ in America (FCC) das „ Church Committee on Overseas Relief and Reconstruction ", das mit seinen angeschlossenen neun Hilfswerken weltweit operierte und erste Hilfsmaßnahmen für die europäischen Kirchen vorbereiten sollte61. Ähnliche Planungen entwickelte seit Sommer 1942 in Genf Visser't Hooft, die jedoch angesichts der Kriegslage nur langsam vorankamen61. Mitte 1943 konstituierte sich unter der Leitung Beils das „British Committee for Reconstruction of Christian Institutions"63. Im April 1944 schließlich erfolgte seitens des ÖRK die Gründung des „Department for Reconstruction and Inter-Church Aid", besser bekannt als Abteilung für Wiederaufbau und kirchliche Hilfsaktionen; sie sollte alle nach Kriegsende anlaufenden Hilfsmaßnahmen der Kirchen koordinieren. Als Leiter der Abteilung wurde J. Hutchinson Cockburn, Moderator der Church of Scotland, gewonnen, der jedoch erst im März 1945 seine Arbeit in Genf aufnehmen konnte. Einer seiner engsten Mitarbeiter war Adolf Freudenberg, der aufgrund der jüdischen Abstammung seiner Ehefrau 1935 aus dem diplomatischen Dienst des Deutschen Reiches ausgeschieden war und seit 1939 als Sekretär für den Gefangenen- und Flüchtlingsdienst des ÖRK in Genf arbeitete. Von Freudenberg, der Mitte Juni 1945, begleitet von Hans Schönfeld und Eduard Waetjen, als erster Kundschafter des ÖRK nach Deutschland reisen konnte, wurden zwei Berichte in die Edition aufgenommen64. Einen ersten Überblick über das Ausmaß der Zerstörungen hatte sich im Dezember 1944 A. Livington Warnshuis, Vorsitzender des „American Committee for the World Council of Churches", auf einer Europareise verschafft, die ihn nach London, Paris und Genf führte65. Ende Februar 1945 folgte eine Delegation amerikanischer Lutheraner, der Lawrence B. Meyer, Executive Director des „Emergency Planning Committee" der streng fundamenta60

Vgl. J. WISCHNATH, Kirche, S. 1 ff. Vgl. S. MC CREA CAVERT, Churches, S. 181 ff. Im Mai 1946 umbenannt in: Church World Service (CWS). 62 Vgl. A. BOYENS, Kirchenkampf 1939-1945, S. 232 ff.; J. WISCHNATH, Kirche, S. 6 ff. Vgl. auch allgemein H.-J. WOLLASCH, Auslandshilfe. 63 Später umbenannt in: Committee for Christian Reconstruction in Europe (CRE). 64 Dokument 2 und 3. Vgl. J. WISCHNATH, Kirche, S. 43 ff. 65 Vgl. S. MC CREA CAVERT, Churches, S. 183 f. 61

Einleitung

XXIX

listisch ausgerichteten Missouri-Synode, Ralph H. Long, Executive Director des National Lutheran Council (NLC) und Schatzmeister der amerikanischen Sektion des Lutherischen Weltkonvents, sowie Peter O. Berseli, Präsident des NLC und der Lutheran Augustana Synod, angehörten. Ziel ihrer sechswöchigen Europareise war es in erster Linie, sich über die Lage der lutherischen Kirchen zu informieren und die Reorganisation des seit dem Zweiten Weltkrieg handlungsunfähigen Lutherischen Weltkonvents vorzubereiten66. Eng damit verbunden war die Erkundung konkreter Hilfsmaßnahmen, verfügte doch allein die 1941 gegründete Hilfsorganisation „Lutheran World Action" 1945 über einen Etat von 2,5 Millionen und 1946/47 von 10 Millionen Dollar67. Am 2. April 1945 vereinbarte die Delegation mit Visser't Hooft in Genf, einen Vertreter der amerikanischen Sektion des Lutherischen Weltkonvents nach Genf zu entsenden, um die lutherischen Hilfsmaßnahmen mit der WiederaufbauAbteilung des ORK zu koordinieren. Am 18. April benannte die amerikanische Sektion Sylvester C. Michelfelder68. Dieser hatte sich als Leiter der „Lutheran Inner Mission Society " (192631 ) in der Stahlstadt Pittsburgh während der Weltwirtschaftskrise den Ruf einesfähigen Organisators erworben und wurde für sein neues Aufgabengebiet in Europa von der Kirchengemeinde St. Johannes in Toledo, Ohio, zunächst für ein Jahr, freigestellt. Michelfelder verließ, begleitet von seiner Ehefrau Florence, Amerika am 3. Juli 1945 mit dem Truppentransporter „Mariposa" und betrat Europa am 11. Juli in Le Havre. Nach einem Zwischenaufenthalt in Paris, wo er sich von Boegner über die Situation der französischen Kirchen unterrichten ließ, traf er am 18. Juli in Genf ein. Dort leitete Michelfelder, der bei seiner Ankunft keine französischen und nur dürftige deutsche Sprachkenntnisse besaß, sofort erste Hilfsmaßnahmen für die notleidenden europäischen Kirchen ein. Hierfür stand ihm ein persönlicher Fonds der amerikanischen Sektion des Lutherischen Weltkonvents in Höhe von 10.000 Schweizer Franken zur Verfügung, der Ende Juli um 25.000 Dollar und Ende September um weitere 30.000 Dollar aufgestockt wurde69. Die Wahl Michelfelders, dem jedes konfessionalistische Abgrenzungsdenken fernlag, führte zu einer engen Zusammenarbeit der amerikanischen Lutheraner, mit Ausnahme der Missouri-Synode, mit dem Ökumenischen Rat der Kirchen. Am 3. August 1945 schrieb Michelfelder an Franklin C. Fry, den Präsidenten der United Lutheran Church in America: „I found the staff of the 66

Vgl. Α. BOYENS, Luthertum, S. 256 ff.; E. C. N E L S O N , Rise, S. 353 ff. Dort auch Schilderung der Spannungen zwischen der Missouri-Synode und dem NLC. 67 R. SHAFFER, World, S. 10f. 68 Vgl. Long an Michelfelder vom 20. April 1945 (LWF GENF, ES/III. 1., National Committees and Member Churches, USA-NLC, Treasury 1945-1954). Zur Person vgl. ST. HERMAN, Michelfelder. 69 Long an Michelfelder vom 23. Juni und 26. Oktober 1945 (LWF GENF, ES/III. 1., National Committees and Member Churches, USA-NLC, Treasury 1945-1954).

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World Council very cooperative and I have been invited in on every conference. As long as the World Council is in the hands of such men, Lutherans need not be afraid. They are all very anxious to make us Lutherans feel that the Lutheran church in Europe must be maintained as a Lutheran church." 70 Michelfelder leitete die „Material Aid Division " der Wiederaufbau,-Abteilung und bekleidete seit Dezember 1945 zusätzlich den Posten des Exekutivsekretärs des Lutherischen Weltkonvents71, bevor er 1947 zum Exekutivsekretär des nunmehrigen Lutherischen Weltbundes gewählt wurde. Auf demselben Schiff, das Michelfelder nach Europa brachte, befand sich auch Stewart W. Herman mit Ehefrau, der von Mitte 1945 bis Ende 1947 als stellvertretender Direktor der Wiederaufbau-Abteilung wirkte und dessen Berichte in der vorliegenden Edition eine besondere Rolle einnehmen. Herman, 1909 in Harrisburg, Pennsylvania, geboren, entstammte einem Pfarrhaus und wurde nach demAbschluß seines Theologiestudiums mit dem Bachelor of Divinity am Gettysburg Theological Seminary ordinierter Pfarrer der United Lutheran Church. Mitte der dreißiger Jahre setzte er seine theologischen Studien an den Universitäten Straßburg, Göttingen und Berlin fort. Von 1936 bis 1941 wirkte Herman als amerikanischer Gesandtschaftspfarrer in Berlin und war, im Unterschied zu Michelfelder, sehr gut über den deutschen Kirchenkampf informiert. 1937 nahm er an der Weltkonferenz des Ökumenischen Rates für Praktisches Christentum in Oxford teil72, 1939 an der ersten Weltkonferenz christlicherJugend in Amsterdam. Nach dem Kriegseintritt der Vereinigten Staaten 1941 wurde Herman fünf Monate in einem Internierungslager in Bad Nauheim festgehalten, bevor er via Lissabon nach Amerika zurückkehren konnte. 1942 veröffentlichte er in New York die Schilderung des deutschen Kirchenkampfes „It's Your Souls We Want"73 und unternahm zahlreiche Vortragsreisen, die ihn 1943 auch für zwei Monate nach Großbritannien führten, bevor er als „Special Lecturer" an die Hamma Divinity School in Springfield, Ohio, berufen wurde. Dort ereilte ihn ein Ruf des Office of Strategie Services (OSS)74, so daß Herman das letzte Kriegsjahr in London im Dienste des amerikanischen Geheimdienstes verbrachte. 70

LWF GENF, ES/III. 1., National Committees and Member Churches, USA-Member Churches 1945-1954. 71 Die Wahl Michelfelders erfolgte vorbehaltlich der Genehmigung durch Erzbischof Eidem, der an der Tagung des Exekutivkomitees des Lutherischen Weltkonvents in Kopenhagen am 16J17. Dezember 1945 nicht teilgenommen hatte. Da zu diesem Zeitpunkt Hanns Lilje noch nicht offiziell als Generalsekretär zurückgetreten war, mußte die Wahl Michelfelders auf der Tagung des Exekutivkomitees vom 24. bis 26. Juli 1946 in Uppsala nochmals wiederholt werden. Vgl. A. BOYENS, Luthertum, S. 261 f. 72 Zur Konferenz vgl. A. BOYENS, Kirchenkampf 1933-1939, S. 144 ff. 73 Deutsche Ausgabe: Eure Seelen wollen wir. Kirche im Untergrund. München 1951. 74 Lebenslauf Hermans nach der Pressenotiz des News Bureau - National Lutheran Council vom 31. Mai 1948 ( N A WASHINGTON, RG 260, 5/342-1/64-66). Ein Hinweis auf Hermans Tätigkeitfür den OSS findet sich auch bei E. C. NELSON, Rise, S. 360.

Einleitung

XXXI

Kurz nach seiner Ankunft in Genf erhielt Herman durch die Vermittlung Allen Dulles', des Leiter des Berner Büros des OSS75, die notwendige Einreiseerlaubnis in die amerikanische Besatzungszone, die er als erster amerikanischer Kirchenmann besuchte. Zum Auftrag Hermans notierte Michelfelder in sein Tagebuch: „It will be best if we make sure that Gerstenmaier be not the only contact for oecumenical work. It must always be borne in mind that final decisions cannot be reached until we actually find out who ist who "7b Am 30. Juli 1945 überschritt Herman in Begleitung von Vizekonsul Robert Shay die deutsche Grenze und besuchte in Freiburg als ersten deutschen Kirchenführer Erzbischof Conrad Gröber. Weitere Stationen seiner Reise waren Frankfurt, Stuttgart und Berlin, wo er die führenden Männer der Bekennenden Kirche traf, unter ihnen: Martin Niemöller, Bischof Theophil Wurm und Bischof Otto Dibelius. Am 20. August traf Herman am Abend wieder in Genf ein77. Eine Woche später, am 27. August, flog Herman, wiederum durch die Vermittlung Dulles', mit einer Militärmaschine in die US-Zonen, so daß er noch am selben Tag bei der ersten Nachkriegskonferenz der evangelischen Kirchenführer in Treysa anwesend sein konnte. Dort traf er auch Karl Barth, der zuvor an der Tagung des Reichsbruderrats in Frankfurt am Main teilgenommen hatte und nun die Verhandlungen in Treysa als stiller Zuhörer aufmerksam verfolgte79. Daran Schloß sich eine Reise durch die britische Besatzungszone an, die Gelegenheit zu Unterredungen mit Friedrich von Bodelschwingh, Hanns Lilje und Hans Joachim Iwand bot. Von Berlin aus kehrte Herman am 18. September 1945 nach Genf zurück80. Eine dritte Rundreise führte Herman am 10. Oktober zuerst nach Berlin, dann nach Frankfurt zu Otto Fricke und über Bayern nach Pilsen. Auf der Rückfahrt besuchte Herman Bischof Hans Meiser und nahm am Abend des 18. Oktober am privaten Empfang Wurms für Bischof Bell teil*1. Nach der 75

Allen Dulles, der Bruder von John Foster Dulles, dem Vorsitzenden der „ Commission to Study the Bases of a Just und Durahle Peace" des FCC und späteren amerikanischen Außenminister, hatte während des Krieges in engen Kontakt mit Visser't Hooft und deutschen Widerstandskreisen gestanden. Vgl. A . BOYENS, Kirchenkampf 1939-1945, S. 125, 217 f., sowie A. DULLES, Verschwörung. 76 Eintrag vom 26. Juli 1945 (LWF GENF, ES/11.2., Personal Correspondence Michelfelder). 77 Vgl. Eintrag im Michelfelder-Tagebuch vom 21. August 1945 (EBD.). 78 Vgl. ST. H E R M A N , Rebirth, S. 184, sowie den Eintrag im Michelfelder-Tagebuch vom 24. August 1945 (EBD.). 79 Dokument 33. Vgl. auch den Reisebericht Barths „Und vergib uns unsere Schuld" für „Die Weltwoche" vom 14. September 1945. Auszugsweise abgedruckt bei M. GRESCHAT, Schuld, S. 81 ff. Barth hatte die Einreiseerlaubnis ebenfalls durch die Vermittlung Dulles' erhalten (M. K N A P P E N , Peace, S. 118). Zu den Reaktionen auf sein Erscheinen in Treysa vgl. A . S M I T H - V O N O S T E N , Treysa 1945, S. 105 f. 80 Eintrag Michelfelder-Tagebuch vom 18. September 1945 (LWF GENF, ES/11.2., Personal Correspondence Michelfelder). 81 Vgl. den Bericht Michelfelders (Dokument 51 ). Zur Stuttgarter Ratstagung der EKD siehe auch die Dokumente 52-55.

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Ratstagung der EKD vom 18./19. Oktober besuchte Herman in Begleitung von Hendrik Kraemer, Samuel Me Crea Cavert und Michelfelder; die als Mitglieder der ökumenischen Delegation nach Stuttgart gekommen waren, erneut Fricke in Frankfurt. Am 21. Oktober wurde Cavert, der ein Empfehlungsschreiben des Staatssekretärs im amerikanischen Kriegsministerium, Robert R Patterson, bei sich hatte, von General Eisenhower empfangen. Am nächsten Tag hatten auch Herman und Michelfelder eine Unterredung mit dem amerikanischen Militärgouverneur82. Über Heidelberg und Straßburg kehrten Cavert, Michelfelder und Herman am 25. Oktober in die Schweiz zurück. Seine letzte Deutschlandreise im Jahre 1945 unternahm Herman als Begleiter und Dolmetscher einer Delegation des Federal Council of the Churches of Christ in America, der Bischof Bromley G. Oxnam, Präsident des FCC, Bischof Henry Knox Sherrill und Franklin C. Fry angehörten. Die Reise dauerte vom 28. November bis zum 7. Dezember 1945 und umfaßte Gespräche mit der amerikanischen Militärregierung auf höchster Ebene sowie mit prominenten Vertretern der Bekennenden Kirche, unter ihnen: Lilje, Wurm, Asmussen, Meiser, Niemöller und DibeliusSi. Die maschinenschriftlichen Berichte, die Herman, gestützt auf handschriftliche Aufzeichnungen, über seine Unterredungen anfertigte, waren nicht allein zur Unterrichtung der Ökumene bestimmt, sondern gingen auch an das „ Office of Political Affairs " der amerikanischen Militärregierung. Starkes Interesse an den deutschen Kirchen zeigte während der ersten Besatzungsmonate insbesondere Robert Murphy, der politische Berater des State Departmentfür General Eisenhower. Murphy, ein praktizierender Katholik2*, hielt die Berichte Hermans für so bedeutend, daß er sie zum großen Teil direkt an den amerikanischen Außenminister, James Byrnes, sandte85. Daß die ungehinderte Reisetätigkeit, wie sie Herman kurz nach Kriegsende ausüben konnte, keineswegs selbstverständlich war, mußte zu seinem großen Leidwesen Michelfelder erfahren. Michelfelder bemühte sich fast ein Vgl. den Bericht Michelfelders (Dokument 60). Vgl. Dokumente 62, 65-71. 84 Vgl. F. SPOTTS, Kirchen, S. 52. 85 Am 12. September übermittelte Murphy die Dokumente 18, 23 und 28; am 3. Oktober folgten die Dokumente 19-22, 24, 29, 31, 32 und 40 (NA WASHINGTON, RG 84, 737/2 u. 737/3). Ebenfalls am 3. Oktober 1945 übersandte Murphy einen ausführlichen Bericht über die Kirchenversammlung von Treysa, der auch einen Bericht Hermans enthielt (Dokument 36). Mitte Oktober überließ Herman Beam, einem engen Mitarbeiter Murphys, eine Reihe weiterer Berichte (Beam an Heath vom 11. Oktober 1945: NA WASHINGTON, RG 84, 737/3j. Nach der Rückkehr von seiner letzten Deutschlandreise sandte Herman am 14. Dezember 1945 an Heath „another batch of reports", deren Titel im einzelnen nicht bekannt sind (EBD.). Welche dieser Berichte dem State Department zugeleitet wurden, läßt sich nicht mehr feststellen. In einer Aktennotiz des Office of Political Affairs ist lediglich festgehalten, daß einige Berichte nicht übermittelt werden sollten (Mann an Harris vom 15. Dezember 1945: EBD.J. 82 83

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XXXIII

halbes Jahr lang vergeblich um eine Einreiseerlaubnis in die amerikanische Besatzungszone, so daß er nicht, wie vorgesehen, an der Kirchenversammlung in Treysa teilnehmen konnte. Zwar konnte auch Michelfelder auf die Unterstützung Dulles' rechnen, doch weigerte sich das amerikanische Konsulat in Bern beharrlich, den Paßvermerk „No validation for Germany" aufzuheben, solange keine ausdrückliche Anweisung aus Washington vorliege. Nach langem Warten und Zögern entschloß sich Michelfelder schließlich, seine erste Deutschlandreise am 15. Oktober ohne offizielle Genehmigung, dafür aber in Begleitung von Visser't Hooft, Cavert und Alphons Koechlin, dem Präsidenten des Schweizer Evangelischen Kirchenbundes, anzutreten, um an der Stuttgarter Ratstagung der EKD als Abgesandter der amerikanischen Lutheraner teilnehmen zu könnet. Obwohl er alle Hebel in Bewegung setzte, besaß Michelfelder selbst Anfang November noch keinen für Deutschland gültigen Paß, was ihn zunehmend verbitterte. Am 1. November 1945 schrieb er an Long: „Frankly, I have no desire to stay here any longer than I must if I am to be treated like a fifth wheel on a waggon. If the National Lutheran Council cannot have more influence with the State Department in convincing them of the importance of this office then I see no reason why one should not conclude that you have not succeeded in convincing the Lutheran constituency that this position has importance." 87 Michelfelder wie Long zweifelten nicht daran, daß Lawrence Meyer von der Missouri-Synode Urheber aller Schwierigkeiten sei, dem besonders gute Kontakte zum State Department und zu Präsident Truman nachgesagt wurden. Daß dieser Verdacht angesichts der Rivalität zwischen der Missouri-Synode und dem NLC nicht abwegig war, zeigt ein andere Begebenheit. Im Herbst 1945 erhielten die amerikanischen Lutheraner von Truman die Erlaubnis, eine fünfköpfige Delegation nach Deutschland zu schicken. Ihr sollten zwei Vertreter der Missouri-Synode, John W. Behnken und Lawrence Meyer, sowie drei Vertreter der amerikanischen Sektion des Lutherischen Weltkonvents, der die Missouri-Synode nicht beigetreten war, angehören. Als Long am 22. Oktober die Pässe für John A. Aasgaard, Präsident der Norwegian Lutheran Church of America, Fry und sich selbst abholen wollte, erfuhr er, daß Behnken, der zusammen mit Meyer Amerika bereits am 8. Oktober verlassen hatte, eigenmächtig statt ihrer drei weitere Vertreter der Missouri-Synode als Delegationsteilnehmer beim Paßamt angegeben hatte, so daß für die Delegierten der amerikanischen Sektion keine Reisedokumente vorbereitet worden waren88. 86

Dokument 60. Vgl. auch S. Michelfelder, Treysa and Stuttgart. Steps in the Rechristianization of Germany (NLC News Bulletin Special vom 7. November 1945). 87 Michelfelder and Long vom 1. November 1945 (LWF GENF, ES/III. 1., National Committees and Member Churches, USA-NLC, Treasury 1945-1949). 88 Long an Michelfelder vom 26. Oktober 194S (EBD.).

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Dieser Querschuß führte dazu, daß die Vertreter der amerikanischen Sektion erst am 11. November zu ihrer Europareise aufbrechen konnten. In London trafen sie am 20. November den Primas der norwegischen Kirche, Bischof Eivind Berggrav, dem es schließlich gelang, den stellvertretenden Präsidenten des Lutherischen Weltkonvents, Erzbischof Erling Eidem, zur Einberufung des Exekutivkomitees des Lutherischen Weltkonvents zu bewegen, an dessen Reorganisation die schwedischen Kirchenführer bislang nur geringes Interesse gezeigt hatten. Anschließend reisten Long undAasgard nach Genf, während Fry nach Paris fuhr89. Dort traf er am 24. November Herman, der ihn nach Frankfurt begleitete, wo sie beide auf die Ankunft Oxnams und Sherrills, den Delegierten des FCC, warteten, die sich wegen Nebels um drei Tage verspäteten. Zwischenzeitlich statteten Fry und Herman Lilje am 27. November in Hannover einen Besuch ab, um den Rücktritt von August Marahrens, dem bisherigen Präsidenten des Lutherischen Weltkonvents, zu fordern90. Long und Aasgaard überschritten am 27. November 1945 in Begleitung von Michelfelder die deutsche Grenze; Michelfelder fertigte über die Stationen der Reise einen ausführlichen Bericht an91. Die Delegation des FCC, die am 28. November in Frankfurt eintraf und sich bis zum 7. Dezember 194 5 in Deutschland aufhielt, führte Herman92. Die Vertreter der amerikanischen Sektion des Lutherischen Weltkonvents, Aasgaard, Fry und Long, reisten anschließend zur ersten Nachkriegstagung des Exekutivkomitees des Weltkonvents nach Kopenhagen weiter, die am 16 J 17. Dezember 1945 stattfand, und suchten, vermutlich am 12. Dezember, Marahrens in Hannover auf, der jedoch bereits als Präsident des Lutherischen Weltkonvents zurückgetreten war. Über die Begegnung berichtete Fry am 14. Dezember: „Long gave Marahrens both barrels about M's dealing with the Nazis and the handicap which he has become to the church but the old man mountain didn't budge an inch. I am almost despairing about him!"94 Der Rücktritt Marahrens' war bereits von der ersten Delegation amerikanischer Lutheraner, die sich im Frühjahr 1945 in Europa aufgehalten und sich am 17. März 1945 in Sigtuna (Schweden) mit Erzbischof Eidem und anderen Vertretern des schwedischen Komitees des Lutherischen Weltkonvents getroffen hatte, gefordert worden. Sie konnte sich dabei auf das Votum von acht Mitgliedskirchen des NLC stützen95. Zu dem weitergehenden Schritt, auch die 89

Vgl. E. C. NELSON, Rise, S. 363 ff. Dokument 61. Dort auch der Text des Rücktrittschreibens Marahrens' an Eidem vom 31. Oktober 194Í (Abschrift: LKA NÜRNBERG, Nachlaß Meiser 187). 91 Dokument 60. 92 Vgl. Dokument 62, 65-69. 93 Vgl. K. SCHMIDT-CLAUSEN, Weltkonvent, S. 235 ff.; E.C.NELSON, Rise, S. 373 ff. 94 Zit. nach E. C. NELSON, Rise, S. 368. 95 Vgl. E. C. NELSON, Rise, S. 354 ff. Zum Fall Marahrens vgl. die ausführliche Schilderung von G. BESIER, „Selbstreinigung", S. 111 ff., die jedoch keinen Hinweis auf diese Zusammenhänge enthält. 90

Einleitung

XXXV

Führung der hannoverschen Landeskirche abzugeben, was von der Ökumene allgemein als Zeichen eines echten Neuanfangs in der deutschen evangelischen Kirche erwartet wurde, konnte sich Marahrens allerdings nicht entschließen. In der britischen Besatzungszone übernahm im Juli 1945 William Tindal, der als Militärpfarrer beim Stab der britischen 21. Armeegruppe tätig war und auf Anregung des Erzbischofs von Canterbury, Geoffrey Fisher, als „Special Liaison Officer" zu den deutschen Kirchen fungierte, eine erste Erkundungsreise. Tindal, der an den Universitäten Glasgow, Marburg und Tübingen studiert und von 1936 an als Pfarrer und Dozent für christliche Soziologie in Edinburgh gewirkt hatte, nahm zunächst Kontakt mit seinem früheren Tübinger Studienkollegen, Gottfried Michaelis, auf. In Begleitung von Michaelis, der als Dolmetscher auch einen großen Einfluß auf die Auswahl der Gesprächspartner hatte, suchte Tindal als ersten deutschen Kirchenführer Friedrich von Bodelschwingh auf. Am 24. Juli folgte eine Unterredung mit Präses Karl Koch in Bad Oeynhausen. Weitere Gespräche führte Tindal u. a. mit Heinrich Held, Hans Joachim Iwand, Volkmar Herntrich, Wilhelm Stählin und Heinz Kloppenburg%. Die Nachfolge Tindals als Special Liaison Officer trat im August 1945 William Iain Wilson an*7, zunächst als Militärpfarrer mit dem Rang eines Captains, bevor er 1946 stellvertretender Direktor der britischen Religious Affairs Branch wurde. Einen weiteren Lagebericht trug am 3. Oktober 1945 Reverend David Cairns bei einer Tagung des British Council of Churches in London vor. Cairns konnte sich dabei auf Eindrücke und Erfahrungen stützen, die er als britischer Militärpfarrer, u. a. in Gesprächen mit Lilje, Herntrich, Stählin, Martin Albertz und Hellmut Traub gewonnen hatte98. Ein Resultat der Tagung war der Beschluß, sobald wie möglich eine repräsentative Delegation.britisch er Kirchenführer zu entsenden, um die ökumenische Verbundenheit mit der neugegründeten Evangelischen Kirche in Deutschland (EKD) zum Ausdruck zu bringen. Ihr gehörten an: Walter R. Matthews, Dean of St. Paul's Cathedral, Herbert M. Waddams, Generalsekretär für auswärtige Beziehungen der Church of England, Professor John Baillie als Vertreter der Church of Scotland und Melbourn E. Aubrey als Vertreter der Freikirchen. Nach der Genehmigung durch das britische Kriegsministerium trat die Delegation am 28. November ihre Deutschlandreise an und nahm auch am 13. Dezember 1945 an der Ratstagung der EKD in Frankfurt teil. Die Stationen und Gespräche der britischen Kirchenführer sind in zwei Berichten festgehalten: Der erste stammt von Arthur Cotter, von 1940 bis 1944 britischer Gesandtschaftspfarrer in Paris, der die Delegation als Vertreter der 96

Dokument 12. Zur Mission Tindals vgl. auch G. BESIER, „Selbstreinigung", S. 31 ff. Vgl. Dokument 40. 98 Dokument 47. 97

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Control Commission for Germany begleitet hat. Daneben liegt der offizielle Abschlußbericht der Delegation von April 1946 vor". Vor dieser Delegation war schon der Bischof von Chichester, George Bell, ohne offiziellen Auftrag, aber mit Wissen und Billigung des Erzbischofs von Canterbury, Geoffrey Fisher, in Deutschland gewesen, um an der Stuttgarter Ratstagung der EKD teilzunehmen. Begleitet wurde er von Reverend Gordon Rupp, dem Sekretär des „German British Christian Fellowshipκ10°. Bell, der seit Frühjahr 1941 die massiven Luftangriffe auf deutsche Städte öffentlich verurteilt und im geheimen Kontakte zwischen deutschen Widerstandskreisen und der britischen Regierung hergestellt hatte, war der große Fürsprecher der deutschen Kirchen und des deutschen Volkes. Beils Bemühen um Versöhnung und Verständigung kam auf seiner anschließenden Reise durch die britische Besatzungszone zum Ausdruck, die ihn auch nach Berlin führte, wo er u. a. die Familie Bonhoeffer besuchte. In Berlin erklärte Bell am 28. Oktober 1945 im Rahmen eines ökumenischen Gottesdienstes in der Marienkirche, die im sowjetisch besetzten Teil der Stadt liegt: „Den Weg der Vergeltung zu gehen, bedeutet, die Straße des Todes zu wählen. Und darum reicht Gerechtigkeit des Gesetzes allein nicht aus. Wir brauchen Gerechtigkeit und Liebe. Und da es allen daran gefehlt hat, müssen alle Buße tun für ihre Sünden, die sie alle begangen haben. Dann wird allen die Versöhnung zu Füßen des Kreuzes geschenkt werden."101 Solches Reden und Handeln trugen Bell unvermeidlich Anfeindungen ein, die bereits nach dem Tod William Temples im Oktober 1944 seine Nachfolge als Erzbischof von Canterbury verhindert hatten102. Wie sehr das Schicksal des deutschen Volkes Bell bewegte, zeigte sich auch daran, daß auf seine Initative am 13. September 1945 eine Delegation von zwanzig Kirchenvertretern aller Bekenntnisse unter der Führung des Erzbischofs von York, Cyril Garbett, bei Premierminister Attlee vorstellig wurde, um gegen die Art und Weise der Vertreibung deutscher Bevölkerungsteile aus Rußland, Polen und Tschechoslowakei zu protestieren. Am 10. Oktoberforderte eine Resolution des Oberhauses, das auf Antrag des Erzbischofs von Canterbury einberufen wurde, die Regierung auf, alles in ihrer Macht Stehende zu unternehmen, um die Leiden der Flüchtlinge und Vertriebenen zu mildern. Ähnliche Resolutionen des Unterhauses und der beiden Kammern von York folgten103. In diesem Zusammenhang ist auch die urprüngliche Absicht Beils zu sehen, seine Deutschlandreise mit einem Aufenthalt in Breslau zu verbinden, um

99

Dokument 63 und 64. Vgl. G. RUPP, „I seek my brethren". 101 KIRCHE, S. 14 f. 102 Vgl. R. JASPER, Bell, S. 284 ff. 103 Vgl. R. JASPER, Bell, S. 293; J h e Times" vom 11. Oktober 1945. Zur Stellung der Alliierten vgl. allgemein K.-D. HENKE, Weg. 100

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XXXVII

sich an Ort und Stelle zu informieren104. Seine Erfahrungen und Eindrücke trug Bell streng vertraulich am 14. November 1945 auf einem informellen Treffen in London vor; das das Londoner Büro des ORK organisiert hatte und an dem auch Bischof Berggrav teilnahm. Von besonderem Interesse sind Beils Ausführungen über die Stuttgarter Ratstagung der EKD und die dort verabschiedete Schulderklärung, die er auch als politisches Bekenntnis der deutschen Kriegsschuld verstand105. Aufgrund der spärlichen Quellenlage sind für das Jahr 1945 nur zwei französische Berichte in die Edition aufgenommen worden. Es handelt sich dabei um die Eindrücke, die Feldbischof Marcel Sturm nach einer ersten Erkundungsreise durch die französischen Besatzungszone im Juli 1945 gewonnen hatte, sowie um einen im Oktober 1945 von Théodore Preiss, Theologieprofessor in Montpellier, verfaßten Bericht, den er nach einer Studienreise im Auftrag des regierungsamtlichen „ Comité Interministériel des Affairs allemandes" anfertigt hatte106. III. Wenngleich man die Bedeutung der sofort nach Kriegsende wiederaufgenommenen Kontakte der Ökumene zur evangelischen Kirche in Deutschland in ihren konkreten Auswirkungen sicherlich nicht überschätzen sollte, so unterstützten doch die Kontakte im Vorfeld der Kirchenversammlung von Treysa nachhaltig die Vermittlungsbemühungen Wurms und trugen auch später zum Erhalt des dort nach langem Ringen gefundenen Kompromisses bei. In dem Memorandum über die Zielsetzungen des Ökumenischen Rates der Kirchen, das Stewart Herman am 13. August 1945 Donald Heath, einem engen Mitarbeiter Murphys, übergab, hieß es zur Neuordnung der evangelischen Kirche: „We believe, further, that the spirit of the Confessing Church (Bekennende Kirche) should prevail throughout German protestantism but we are eager to preserve, following the purging of 'German Christian' (Deutsche Christen) elements, a united Evangelical front to include the so-called 'neutral' leaders."107 Noch deutlicher wurde Herman in einem anderen Memorandum, das auch der amerikanischen Militärregierung zuging: „The nucleus of the BK unquestionably acted as a buffer against the grossest encroachments of the Nazi regime but any attempt to usurp on their behalf the whole authority of the German Evangelical Church will undoubtedly lead to a split and even to a religious war. Thus the treatment of the whole 'Niemöller group' must be governed by a policy of recognition and conciliation."108 104

Bell an Leibholz vom J. Oktober 1945. Druck: E. BETHGE / R. JASPER, Schwelle, S. 233 f. Dokument H. 106 Dokument 13 und 45. 107 Dokument 30. 108 Dokument 23. Vgl. auch die Unterredungen Hermans mit Fricke (Dokument 19). 105

XXXVIII

Einleitung

Aber auch Freudenberg, der in seinen Berichten eindringlich vor der Gefahr der „kirchlichen Reaktion", vor jenen Amtsträgern warnte, „die meinen, man könne jetzt da wieder anfangen, wo man 1933 aufgehört habe"109, unterstützte letztendlich den Kurs Wurms. Er schrieb am 25. Juli 1945 aus Genf an Wilhelm Jannasch: „Karl Barth wirft uns vor, wir hielten uns zu kritiklos an das Institutionelle der Kirche. Wir unsererseits fürchten, daß er zu 'kongregationalistisch' denkt. Auf Personen bezogen heißt das, daß wir ζ. B. mit Wurm rechnen, während er es in Württemberg n u r mit der Sozietät hält. " n o Das Interesse der Ökumene an der Einheit des deutschen Protestantismus bremste andererseits aber auch die lutherischen Sonderbestrebungen. So erhielt Meiser, als er Ende November 1945 gegenüber Herman und Fry, dem Präsidenten der United Lutheran Church in America, den Plan einer Vereinigten Evangelisch-Lutherischen Kirche in Deutschland entwickelte und um die Zustimmung des Exekutivkomitees des Lutherischen Weltkonvents bat, eine kaum verhohlene Absage. Zwar erklärte sich Fry bereit, eine Botschaft Meisers zu übermitteln, doch ließ er auch keinen Zweifel daran, daß diese Frage ausführlich mit den schwedischen Lutheranern diskutiert werden müsse, die jedoch starke Vorbehalte hegtenm. „Dr. Fry", so ein zusammenfassender Bericht Hermans über den Charakter der EKD, „expressed his belief that EKID should be reinforced by Lutheran support because a healthy national federation was of the utmost importance at the present time."112 Und über die Unterredung Frys mit Lilje am 27. November in Hannover berichtete Herman: „Dr. Lilje agreed with Dr. Fry to postpone any precipitate action in the organization of a United Lutheran Church until it would become possible for the constituent members of the old Prussion Union to reach a decision as to the confessional basis upon which they wished to stand. Both gentlemen agreed that everything must be done at the present time to strengthen the general church as expressed in EKID." 113 Letztendlich konnten sich weder die Bruderräte um Niemöller noch ihre Gegenspieler vom Lutherrat, dem Zusammenschluß der betont lutherischen Kirchenführer, dem einigenden Zwang der Verhältnisse entziehen. Die Bildung eines allgemein anerkannten Leitungsgremiums der evangelischen Kirche war nicht zuletzt deshalb unerläßlich, wenn die Belange der Kirche und des deutschen Volkes wirkungsvoll gegenüber den Besatzungsmächten vertreten werden sollten. Dieses Motiv klang bereits in dem Rundschreiben Wurms vom 28. Juni 1945 zur Vorbereitung der Kirchenversammlung in Treysa deutlich an: „Wir sind als Kirche durch tiefe Demütigungen hindurchgegangen, 109

Dokument Druck: G. 111 Dokument 112 Dokument 113 Dokument 110

3. BESIER, „Selbstreinigung", S. 179 ff. 67. Vgl. A. BOYENS, Luthertum, 270. 70. 61.

Einleitung

XXXIX

und wir haben gleichzeitig an der Not unseres Volkes und Vaterlandes unseren vollen Anteil gehabt. Tief drückt es uns nieder, daß es jedes Selbstbestimmungsrecht verloren hat, und mit banger Sorge fragen wir uns, ob ein weiteres Hinabsinken ins Elend und ein Uberhandnehmen verzweifelter und radikaler politischer Strömungen zu verhindern ist. Um so wichtiger und nötiger ist es, daß die Kirche alle ihre Kräfte zusammenfaßt, um der seelischen und leiblichen Not zu steuern." 114 Die Teilhabe am umfangreichen Hilfsprogramm des Ökumenischen Rates der Kirchen, dessen Wiederaufbau-Ausschuß bereits am 17. Juli 1945 675.000 Schweizer Franken für das geplante deutsche Selbsthilfewerk bereitstellte115, war jedoch aufs engste mit der Erwartung der Ökumene nach einem Schuldbekenntnis der evangelischen Kirche verbunden. So hielt Michelfelder, kurz nach seiner Ankunft in Genf am 26. Juli nach einer ausführlichen Unterredung mit Freudenberg und Visser't Hooft in seinem Tagebuch fest: „World Council would like to know why the German Church has not spoken more clearly on matters like the persecution of the Jews, the euthanasia of feeble minded and the aged. Individuals in Germany have shown great courage in standig against these things, but the church as whole has been silent [...] It was commonly agreed that on Dr. Herman's visit to Germany a message should be sent to the German churches that we had missed something in their pronouncements." 115 Bei der Beratung verschiedener Entwürfe gab Michelfelder jedoch zu bedenken, daß in der Botschaft nicht nur von den Sünden der Deutschen die Rede sein dürfe - „for we too have sinned. And that if we intend to make any impression upon the German church we had better do it by guided conversation, as one would in a personal interview with a paranoid." 117 Zwar teilte auch Michelfelder die weitverbreitete Ansicht, daß das deutsche Volk geistig krank (mentally ill) sei, doch müsse es aus eigener Einsicht zum Bekenntnis seiner Schuld kommen. Diesen Bedenken trugen die Botschaften Michelfelders und Hermans an die evangelische Kirche in Deutschland Rechnung, die in mehr allgemein gehaltenen Formulierungen zu einem Schuldbekenntnis aufriefen, aber auch von eigener Schuld sprachen119. Deutlicher wurde das Drängen nach einem Schuldbekenntnis in einem Brief Visser't Hoofts formuliert, den Herman am 9. August Otto Dibelius in Berlin zustellte: „Sie dürfen aber darauf rechnen, daß wir von uns alles tun E Z A B E R L I N , E KD 1/48. Vgl. J. W I S C H N A T H , Kirche, S. 41. 116 LWF GENF, ES/11.2., Personal Correspondence Michelfelder. 117 Eintrag vom 27. Juli 194Í (EBD.). 118 Dokument 14 und 17. Wesentlich konkreter war der von Freudenberg verfaßte Entwurf einer „Botschaft an die deutschen Kirchen" gewesen, der jedoch auf der Londoner Tagung des Vorläufigen Ausschusses des ÖRKam 26. April 1945 keine Zustimmung erhalten hatte. Vgl. A. BOYENS, Schuldbekenntnis, S. 384 f. 114

115

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werden, um die Gemeinschaft wieder aufzunehmen. Ich brauche Ihnen wohl nicht zu sagen, daß dabei noch gewichtige innere Schwierigkeiten zu überwinden sind, besonders bei den Kirchen, die so tief gelitten haben unter der deutschen Besetzung. Es würde darüber ein brüderliches Gespräch nötig sein. Dieses Gespräch würde aber sehr viel leichter sein, wenn die Bekennende Kirche Deutschlands sehr offen spricht - nicht nur über die Missetat der Nazis, sondern auch besonders über die Unterlassungssünden des deutschen Volkes, einschließlich der Kirche."119 Diese Erwartung der Ökumene brachte Herman in seinen Gesprächen mit den deutschen Kirchenführern klar zum Ausdruck: „I went on to describe the desire of the World Council to aid the German churches in as far as possible, but I stated that the help of the giving churches would be inevitably conditioned by the sense of responsibility expressed by the German church for the Nazi regime, regardless of their struggle against it, and by their plans for the future." 120 Als Kontaktmann zur amerikanischen Militärregierung hatte Herman an den Vorbereitungen, die der Teilnahme der ökumenischen Delegation an der Stuttgarter Ratstagung der EKD vom 18./19. Oktober 1945 vorangingen, großen Anteil. Am 18. September beantragte er die notwendige Einreiseerlaubnis für die Delegation, zu der auch Bischof Berggrav aus Norwegen und Marc Boegner aus Frankreich gehören solltenm. Dieses Ersuchen löste in der Militärregierung, die immer noch an der Abschottung ihrer Zone festhielt, einen langwierigen Diskussionsprozeß aus. Am 2. Oktober befürwortete Murphy gegenüber dem State Department die Einreise, erhob aber gegen die Teilnahme Boegners politische Bedenken, da er mit dem Vichy-Regime sehr eng verbunden gewesen sei122. Als nach über einer Woche immer noch keine Antwort aus Washington vorlag, ließ Herman die Militärregierung wissen, daß in diesem Falle das Treffen wohl in der französischen Zone stattfinden werde. Erst am 14. Oktober erteilte Militärgouverneur Eisenhower dann schließlich die Einreiseerlaubnis™. Aus solchen Vorkommnissen wird auch das scharfe, insgesamt gesehen aber nicht gerechtfertigte Urteil Hermans über die ameri119

Visser't Hooft an Dibelius vom 25.Juli 1945. Druck: G. BESIER, Geschichte, S. 24. Zur Entstehung und Aufnahme des Stuttgarter Schuldbekenntnisses vgl. weiterhin J. CONWAY, Nations; J. G L E N T H 0 J , Dokumente, S. 327 ff; M. GRESCHAT, Schuld; M. GRESCHAT, Zeichen; H. LUDWIG, Barth; C. VOLLNHALS, Kirche, S. 130 ff. Vgl. allgemein G. KRETSCHMAR, „Vergangenheitsbewältigung". 120 So Herman am 9. August 1945 gegenüber dem Berliner Bruderrat (Dokument 27). Vgl. auch die Unterredungen mit Fricke und Wurm (Dokument 19 und 24). 121 Herman an Heath vom 18. September 1945 (NA WASHINGTON, RG 84, 737/3). 122 EBD. Ausschlaggebend dürfte jedoch gewesen sein, daß sich Boegner in den Nachkriegsprozessen gegen Marschall Pétain und Ministerpräsident Laval, die wegen Kollaboration mit dem NSRegime zum Tode verurteilt wurden, als Zeuge der Verteidigung stark exponiert hatte. Vgl. M. BOEGNER, Leben, S. 235 ff. Anstelle Boegners wurde dann Maury als Mitglied der Delegation benannt. 123 USFETan US Embassy Geneva vom 14. Oktober 1945 ( N A WASHINGTON, RG 84, 737/ 3).

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XLI

kanischen Kirchenpolitik verständlich: „The Nazi Party could not have been more disinterested in the fate of the church than the American MilitaryGovernment, whose policy adhered rigidly to the strict American tradition of complete seperation of church and state."124 Eine weitere, bisher wenig beachtete ökumenische Begegnung fand am 13. Dezember 1945 in Frankfurt statt, als die Delegation des British Council of Churches an der dritten Ratssitzung der EKD teilnahm. Weiterhin anwesend waren Michelfelder und Cotter als Vertreter der britischen Control Commission for Germany sowie Kenny, Ohlsen und Hoiberg als Vertreter der amerikanischen Militärregierung. Die Ansprachen und die sich anschließende Diskussion, in der von deutscher Seite vor allem die Not des deutschen Volkes und die Vertreibung aus den Ostgebieten in den Mittelpunkt gestellt wurde, sind in den Berichten Michelfelders und Cotters ausführlich überliefert^15. Welchen Eindruck diese Begegnung bei den britischen Kirchenführern hinterließ, ist der zusammenfassenden Wertung ihres offiziellen Berichts vom April 1946 zu entnehmen: „The sentiment of all the leading men without exception is bitterly anti-Communist and anti-Russian. All agreed with one who said that that was the only point on which Hitler was right. The general impression made on us was that of men who were convinced that the Christian Gospel and the Christian Church are the only hope for their people, and are facing a terrible task with great courage. We think the expression of collective responsibility for the war is quite sincere on their part, but naturally those men who were concerned with opposing the Nazis cannot feel personally guilty."126 Einen Tag später, am 14. Dezember, verabschiedete der Rat der EKD als Antwort auf die Rundfunkansprache des Erzbischofs von Canterbury vom 28. November 1945a7 einen Offenen Brief an die Christen in England, der zu einer scharfen Anklage der alliierten Besatzungspolitik geriet. Zwar bemühte 124

ST. HERMAN, Rebirth, S. 107. Dokument 60 und 63. Den heiklen Punkt der Vertreibung deutscher Bevölkerungsgruppen aus Osteuropa hatte Wurm als Ratsvorsitzender bereits am 3. November 1945 in einer Eingabe an den Alliierten Kontrollrat berührt: „Wir ahnen, welches Unrecht den Polen von unseren Volksgenossen zugefügt worden ist. Wir werden jederzeit dafür eintreten vor unseren Volksgenossen, daß dieses Unrecht von uns gutgemacht werden muß. Wir bitten aber die Alliierten Mächte, entschieden abzurücken von diesen Methoden, welche den Polen Gelegenheit geben, Rache zu nehmen. Wir bitten für unser Volk, daß ihm Gerechtigkeit widerfährt. Wir bitten, daß die Wiedergutmachung geordnet vor sich geht. Wir bitten, daß der Eindruck vermieden wird, als solle dasselbe noch einmal geschehen, was von der SS und der Partei in Polen geschehen ist" (Schweizer Evangelischer Pressedienst vom 9. Januar 1946). Die Eingabe selbst, die auch eine scharfe Kritik an der Entnazifizierungspolitik enthielt, war vom Rat der EKD bereits auf der Stuttgarter Tagung beschlossen worden: „LB Wurm wird beauftragt, eine Eingabe an den Kontrollrat zu machen" (Protokoll der Sitzung des Rates der EKD am 18./19. Oktober 1945, korrigiert auf Grund der Besprechungen des Rates bei seiner Dritten Sitzung am 13.114. Dezember 1945 in Frankfurt/Main: EZA BERLIN, EKD 1/44). 125

126 127

Dokument 64. Druck: M. GRESCHAT, Schuld, S. 126 f.

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sich der Rat, den Boden des Stuttgarter Schuldbekenntnisses nicht zu verlassen, doch überwog bei dem Versuch, stellvertretend für das deutsche Volk um Verständnis und Milde zu werben, die Tendenz zur gegenseitigen Schuldaufrechnung, die in der Formulierung gipfelte: „Das deutsche Volk auf einen noch engeren Raum zusammenzupressen und ihm die Lebensmöglichkeiten möglichst zu beschneiden, ist grundsätzlich nicht anders zu bewerten, als die gegen die jüdische Rasse gerichteten Ausrottungspläne Hitlers." Auch fehlte nicht der Hinweis, dafl erst der Versailler Vertrag das „deutsche Volk für die Ideologie des Nationalsozialismus empfänglich gemacht" habe, woraus die Schlußfolgerung gezogen wurde: „Wenn jetzt die nur in sichtbaren Größen rechnenden Politiker wieder nach denselben Rezepten verfahren und Deutschland möglichst klein und schwach, seine Nachbarn möglichst groß und stark machen wollen, so werden sie damit die bösen Geister der Rache und Vergeltung nicht aus der Welt schaffen." Besonders empörte die amerikanische und britische Militärregierung jedoch die pauschale Anklage: „Die militärische Eroberung und Besetzung unseres Landes war mit all den Gewalttaten gegen die Zivilbevölkerung verbunden, über die man sich in den Ländern der Alliierten mit Recht beklagt hat, und was seither in manchen Besatzungszonen auf dem Gebiet der Entnazifizierung geschehen ist, war auch nicht immer geeignet, den Eindruck eines höheren Maßes von Gerechtigkeit und Menschlichkeit zu erwecken. Die vielfachen Aufforderungen an das deutsche Volk, nun sich wieder emporzuarbeiten, klingen überall da wie Hohn, wo man der deutschen Industrie, auch derjenigen, die mit Kriegsrüstung nichts zu tun hat, die letzten Rohstoffe und Maschinen weggenommen hat." 128 Solche Äußerungen mußten, als sie Mitte Februar 1946 öffentlich bekannt wurden, unvermeidlich zu einer heftigen Kontroverse führen129. Zwar vermied General Clay auf Anraten Murphys eine direkte Entgegnung, doch erwog man ernsthaft, Wurm künftig keine Auslandsreisen mehr zu gestatten130, zumal dieser auch seine Teilnahme an der Genfer Tagung des Vorläufigen Ausschusses des Ökumenischen Rates der Kirchen im Februar 1946 zu einer scharfen Kritik an der Entnazifizierungspolitik genutzt hattem. Gerade an den harten Auseinandersetzungen, die sich vor allem in der amerikanischen Besatzungszone aus der Entnazifizierungspolitik und der damit verbundenen Forderung nach der Entfernung politisch belasteter Pfarrer ergeben sollten, zeigte sich jedoch, daß die Macht der Militärregierung begrenzt war, da sie in hohem Maße auf die öffentliche Meinung in Amerika Rücksicht 128

Druck mit Textvarianten: EBD., S. 129 ff. Vgl. den BBC-Kommentar vom 14. Februar 1946 (Druck: H. N O O R M A N N , Protestantismus, Bd. 2, S. 61 ff.); „'Wiesbadener Kurier" vom 27. Februar 1946. Weitere Materialien: EZA BERLIN, EKD 1/161; N A WASHINGTON, R G 2 6 0 , 5/344-2/27, RG 84 757/23. 130 Murphy an Clay (Carrier Sheet Headquarters US Group CC) vom 28. März 1946 (NA WASHINGTON, RG 84, 757/23). 131 Vgl. „New York Herald Tribune* und „La Tribune de Genève" vom 22. Februar 1946. 129

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nehmen mußte"2. Die frühzeitige Wiederherstellung der ökumenischen Kontakte und die im Frühjahr 1946 erfolgte Aufnahme der EKD in den Ökumenischen Rat der Kirchen bedeuteten deshalb eine erhebliche Erweiterung des politischen Spielraums der evangelischen Kirchenführer, die bei ihrer nicht selten unsachgemäßen und überzogenen Kritik an der Besatzungspolitik - im Unterschied zu deutschen Politikern-keine harten Gegenreaktionen zu befürchten hatten133.

Der Plan zur vorliegenden Edition entstand, nachdem der Bearbeiter im Zuge ausgedehnter Archivstudien für seine Dissertation134 auf Berichte gestoßen war, die Stewart W. Herman, der stellvertretende Direktor der Wiederauf bau-Abteilung des Ökumenischen Rates der Kirchen, über seine Begegnungen und Unterredungen mit evangelischen Kirchenführern im Jahre 1945 angefertigt hatte. War ursprünglich aus pragmatischen Überlegungen daran gedacht, die Edition auf den Raum der amerikanischen Besatzungszone zu beschränken, so boten weitere Recherchen die Gelegenheit, die „amerikanische Perspektive" durch die Einbeziehung von Berichten über die Verhältnisse in der britischen und französischen Zone zu ergänzen. Etliche dieser Berichte sind der Forschung seit längerem bekannt, doch wurden sie bisher nicht systematisch gesammelt und für die kirchliche Zeitgeschichtsforschung ausgewertet. Um so dankbarer bin ich der Evangelischen Arbeitsgemeinschaft für kirchliche Zeitgeschichte, daß sie 1985 ihre Zustimmung zu dieser Edition gegeben hat134a. Die hier vorliegenden Berichte ausländischer Beobachter beleuchten aus einer anteilnehmenden, gleichwohl kritisch-distanzierten Perspektive in erster Linie die Neuordnung der evangelischen Kirche unmittelbar nach dem Zusammenbruch des „Dritten Reiches "; sie sind darüber hinaus aber auch für sozial- und mentalitätsgeschichtliche Fragestellungen interessant. Der Erkenntnisgewinn, den eine sorgfältig gearbeitete Edition gegenüber manch anderen Arbeiten mit selektiver Quellenund Zitatauswahl bietet, wird dem Leser nicht verborgen bleiben. 132

Dazu ausführlich C . V O L L N H A L S , Entnazifizierung. Die Stellung der evangelischen Kirche zur politischen Neuordnung nach 1945 ist bisher nicht historisch-systematisch untersucht worden. Erste Ansätze bieten die Studien: H . N O O R M A N N , Protestantismus; R. SCHEERER, Kirche. Zur Interpretation der evangelischen Kirchengeschichte nach 1945 vgl. M. GRESCHAT, Neuanfang. 133

134 Evangelische Kirche und Entnazifizierung. Politische Säuberung und kirchliche Selbstreinigung am Beispiel der amerikanischen Besatzungszone 1945-1949, Diss. phil. München 1986. Sie erscheint Ende 1988 in der vom Institut für Zeitgeschichte, München, herausgebenen Reihe „Studien zur Zeitgeschichte". 13411 Obwohl G. Besier von diesem Plan wußte, hat er damit begonnen, in seiner im selben Verlag erscheinenden Zeitschrift „Kirchliche Zeitgeschichte" ebenfalls die Berichte St. Hermans zu veröffentlichen. Dies wurde mir erst bekannt, als meine Edition im Umbruch vorlag.

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Die Edition beruht auf einem Auswahlprinzip und erhebt keinen Anspruch auf vollständige Erfassung aller überlieferten Berichte. Vollständigkeit war angesichts der unterschiedlichen Provenienz der aufgefundenen Aufzeichnungen und der zahlreichen zur Überlieferung in Frage kommenden Archive und Sammlungen sowie der oft nur sehr dürftigen Erschließung der Quellenbestände schlechthin unmöglich. Die Kopfregesten geben die Orginalüberschriften der Dokumente wieder. Wo dort die Daten über Reisen, Gespräche etc. fehlen, sind sie nach Möglichkeit erschlossen und in eckigen Klammern ergänzt worden. Im diplomatischen Apparat wird gegebenenfalls zusätzlich das Datum angegeben, an dem das Dokument abgefaßt wurde. Bei mehrfacher Überlieferung, die angesichts des allgemeinen Informationscharakters der Berichte häufig anzutreffen ist, gibt die zuerst genannte Archivsignatur den Fundort der Druckvorlage an. Handschriftliche Korrekturen der generell in maschinenschriftlicher Form vorliegenden Berichte wurden stillschweigend eingearbeitet. Da die genetische Form, insbesondere bei den verfilmten Beständen der amerikanischen Militärregierung, vielfach nicht mehr bestimmbar ist, wurde auf eine genauere Kennzeichnung (Durchschlag, Vervielfältigung, Abschrift, Abschrift eines Durchschlags etc.) verzichtet. Die Dokumente wurden für die Druckfassung in Bezug auf Untergliederung und formale Gestaltung vereinheitlicht. Unterstreichungen oder Sperrungen von Textteilen wurden nur übernommen, wenn sie inhaltlich bedeutsam sind und nicht ausschließlich der formalen Gestaltung dienten. Wechselnde Schreibweisen von Abkürzungen wurden, sofern sie nicht - kursiv gesetzt - aufgelöst sind, vereinheitlicht (ζ. B. US Group CC anstelle von U.S. Group C.C. bzw. U.S. Group CC; HJ anstelle von H.J. etc.). Orthographische und Tippfehler wurden stillschweigend korrigiert, ebenso falsch geschriebene Eigennamen - die bei etwa einem Drittel aller in den Dokumenten genannten Personen anzutreffen sind -, sofern die Personen zweifelsfrei identifiziert werden konnten. Da verschiedene Dokumente auch auf Schreibmaschinen mit deutscher Tastatur mit den entsprechenden Umlauten angefertigt worden sind, wurde in aller Regel die deutsche Schreibweise für deutsche Personen, Städte- und Ländernamen verwandt (ζ. B. Niemöller anstelle von Niemoller bzw. Niemoeller, Frankfurt anstelle von Frankfort, Württemberg anstelle von Württemberg bzw. Wuerttemberg etc.); unterschiedliche Schreibweisen englischer oder französischer Begriffe (ζ. B. re-Christianization bzw. rechristianization; Military Government bzw. military government etc.) bzw. stilistisch eigenwillige Schreibweisen (ζ. B. to Christian-ize) wurden dagegen den Vorlagen entsprechend beibehalten. Zusätze oder Auslassungen des Bearbeiters sind kursiv gesetzt und durch eckige Klammern gekennzeichnet. Zu danken für freundliche und unbürokratische Hilfsbereitschaft hat der Bearbeiter Herrn Ans J. van der Bent (Archiv des Ökumenischen Rates der Kirchen, Genf) und Frau Brigitt Kok (Archiv des Lutherischen Weltbundes,

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Genf) sowie den Mitarbeitern der Archives d'Occupation Française en Allemagne et en Autriche, Colmar, des Public Record Office135, London, und des Instituts für Zeitgeschichte, München, in dessen Archiv die verfilmten Bestände der amerikanischen Militärregierung eingesehen werden konnten. Sie werden nach den Signaturen der in den National Archives, Washington, verwahrten Orginalbeständen zitiert. Zu besonderem Dank bin ich Frau Hannelore Braun M. A. verpflichtet; ohne ihre tatkräftige und geduldige Mitarbeit wäre das biographische Register niemals zustande gekommen. Der Identifizierung der in den Dokumenten genannten Besatzungsoffiziere waren jedoch, trotz vielfältiger Bemühungen, enge Grenzen gesetzt. Stete Unterstützung, weit über das übliche Maß hinaus, erhielt der Bearbeiter außerdem von Dr. Carsten Nicolaisen, dem Geschäftsführer der Evangelischen Arbeitsgemeinschaft für kirchliche Zeitgeschichte, München. Weitere Auskünfte gaben Stewart W. Herman sowie für biographische Angaben viele Institutionen und Privatpersonen. Ihnen allen sei an dieser Stelle herzlich für ihre Bemühungen und ihr freundliches Entgegenkommen gedankt. München, im Juli 1988 Clemens Vollnhals

135 Crown-copyright material in the Public Record Office is reproduced by permission of the Controller of Her Majesty's Stationery Office.

DOKUMENTE

1 Marshall M. Knappen: Report on Munich-Stuttgart Mission [18.-21. Mai 1945] NA Washington, RG 84,842/37. -Kopf: Headquarters, US Group CC, Internal Affairs and Communication Division, Education and Religious Affairs Branch. - Vermerk: Secret. - Datiert: 26. 5. 1945. To: Acting Director, Internal Affairs and Communications Division1. 1. Reference is made to paragraph 2, Internal Affairs & Communication Operational Memo No. 10, subject: "Standard Operating Procedure for Interrogation of 'Prominent' German Prisoners", 19 April 1945. 2. The following report on my Munich-Stuttgart mission is hereby submitted: a. On Friday, 18 May 1945,1 travelled by air to Munich where I made contact with Captain Landeen, Education and Religious Affairs officer on the Bavarian Land team. Captain Landeen was also serving as Education and Religious Affairs officer for the Munich Stadtkreis team in place of Captain Sheldon, the regularly appointed Education officer who had been assigned to do the work of an "Intelligence" team in supervising the government of the neighboring Landkreis. In the evening Captain Landeen took me to a meeting of the Bavarian Land team, at which Colonel Bromage announced the discovery and seizure of several members of the former Oberbayern Regierungsbezirk government, as well as their official records. This information was communicated to Major Van Wagoner, who was in the city, and the following day he made a reconnaissance on this target. 1 Eine Kopte des Berichts sandte Knappen direkt an den politischen Berater der amerikanischen Militärregierung, Robert Murphy, der ihn am 30. Mai 1945 auszugsweise (Paragraph 2i, 3-5) General Clay vorlegte: "I am seriously disturbed by the picture which the report draws. It is apparent that our whole program for the reestablishment of a sane and democratic system of education in Germany is in jeopardy, primarily at the present stage because of a lack of emphasis on personnel needs" (NA WASHINGTON, RG260, 842/37). Einen Tag später übersandte Murphy eine Kopie des gesamten Berichts dem amerikanischen Außenminister.

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b. On the morning of 19 May a conference was held with Captain Landeen and Captain Sheldon (who left his normal post for the purpose) on the local situation in the field of education and religious affairs. 1. These officers reported that the local churchmen had raised three (3) problems with them on which they were anxious to have early answers: a. Publication of religious literature such as bibles, hymnals and, particularly, official church bulletins. 1. To this it was answered that, while there was no apparent objection to publications of this kind, in accordance with the SHAEF directive all publication requests must be cleared with Psychological^'arfare Division, which was in fact, represented locally by a team totalling one hundred (100) officers and men. b. Permission to give religious instruction to the local children. 1. To this it was answered that, since this was purely a religious activity, it was already covered by the SHAEF education and Religious Affairs directive and no objection should be raised, provided the instruction was given by duly accredited and properly screened churchmen and was on purely religious matters. c. Provision for the early return of theological students and young priests who are now PW's, in order to relieve the present severe shortage of priests and ministers, amounting to approximately fifty per cent (50 %) of the 1939 total. 1. To this it was answered that this problem was already under consideration but that immediate results could not be guaranteed when so many thousands of war prisoners were being handled on an emergency basis. When this same point came up in later conversations with churchmen, it was pointed out that many of the PW clergy were doing duty as chaplains for the other PW's and consequently priority for their discharge would deprive these men of their services - a point which (the churchmen conceded) made them less urgent in their representations on this matter than they would otherwise have been. 2. In addition to the pressing problems listed above, the local ERA officers suggested that steps should be taken to deal with the following matters without undue delay: a. The vetting of teachers. (Proper procedure on this point is prescribed in the SHAEF Manual2 and the local ERA officers intend to do their own vetting if adequate staff is provided them.) b.The provision of suitable textbooks. (Ample supplies of paper and adequate printing facilities are believed to exist locally and it is probable 2

Das Handbuch "SHAEF Technical Manual for Education and Religious Affairs' ( N A WASHINGTON, RG 260, 5/340-3/5) war im Winter 1944/45 erarbeitet worden und gab den Kampftruppen erste Richtlinien für die bevorstehende Besatzungszeit. Vgl. A. BOYENS, Kirchenpolitik, S. 21 f.

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that a textbook commission composed of both Catholics and Protestants will be organized at an early date. Under proper supervision, local efforts might thus supplement the activities of the Education and Religious Branches of SHAEF and 12th Army Group in this field. It was thought that, if adequate supervisory personnel was supplied at once, by 1 October schools could be opened for at least the first four (4) years, and possibly for all eight (8) years, of elementary instruction.) c. Restoration to custody of churchmen of ecclesiastical property sequestrated by Nazis. (Proper procedure on this point is also prescribed in the SHAEF Manual but the matter is somewhat complicated by the fact that in some cases the Nazi Party has created buildings on formerely vacant church land and according to Bavarian law such buildings go with the title to the ground on which they stand.) c. In the afternoon conferences were held with Dr. Meiser, the Lutheran bishop of Bavaria, and with Cardinal Faulhaber, the leading Catholic clergyman in western Germany. 1. In both interviews it was indicated that no final statement on ERA policy could be given pending the conclusion of negotiations with our three Allies, but the basic lines of our tentative policy were explained as including: a. Elimination of Nazi influence in religious circles, preferably by the action of the church officials themselves. b. Freedom of religious belief and worship, including the revision of rituals and the control of internal relationships of purely ecclesiastical bodies. c. Maintenance of traditional government services to religious bodies so far as circumstances permit. d. Leaving to the decision of the German people (so far as practible) the questions of religious instruction in, and denominational control of, publicly supported schools, and the establishment or continuation of denominational schools. 1. Both churchmen indicated that they were gratified to learn of this general line of policy, and Bishop Meiser, particularly, seemed relieved to hear that we did not intend to force on the German people American ideas of the relationship of Church and State in the schools and elsewhere. 2. N o specific factual questions were asked of these churchmen because the major topics on which they could be of assistance had already been covered by the earlier interrogation of the local Education and Religious Affairs officer, Captain Landeen. Opportunity was given, however, for each of them to raise any problems which they wished to discuss. a. Cardinal Faulhaber, who understood that Ambassador Murphy would soon see him, did not raise any major points but asked for information concerning former inmates (both Catholic and Protestant) of concentration camps. So far as possible, this was supplied.

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b. Bishop Meiser asked that provision be made for him to consult with Bishop Wurm of Württemberg and other leading Protestant clergymen before making specific suggestions as to Evangelical Church policy in the field of Church-State relationships. 1. On this point he was informed that, although little could be expected for the present, reasonable facilities would probably be made available when conditions permitted. c. Bishop Meiser also expressed the wish that the treatment of the German people wouldn't be such as to produce great punition and thus lead to communittio [sicf] or other social disturbances 3 . 1. On this point he was informed that this was a matter beyond the province of the Religious Affairs officer but that his attitude on this matter would be reported to the proper authorities. d. Bishop Meiser's chief assistant, Kreisdekan (Regional Dean) Langenfaß, was interviewed at another time on this date and the major outlines of our policy, as indicated above, explained to him. He expressed a strong interest in the revival of a regional Bavarian church which would be more purely Lutheran in the theological sense than the Prussian and national churches had been. He also expressed alarm at the suggestion that our policy was to be coordinated with the Russians and the French, saying that little could be expected by churchmen from the Russians and that the French were "all Catholics". 1. He was informed that we intend to make every effort to secure fourparty agreement on major matters of policy on the administration of Germany and that there were French Protestant chaplains assigned to military government work for the express purpose of looking after Protestant interests in Germany. e. In the afternoon of 20 May, Ambassador Murphy arrived and I reported to him on the local conditions as I had found them in the field of Education and Religious Affairs. Later I accompagnied him to Freising for a conference with Cardinal Faulhaber. In the part of this conference in which the Ambassador's party participated, Cardinal Faulhaber discussed the problem of reeducating young Germans and expressed the opinion that, if pre-Nazi conditions could be restored, this might not prove too difficult. To provide for the re-education of former members of the Hitler Youth who are now beyond the school age, the Cardinal suggested a strong emphasis on young peoples' Christian movements of all sorts. In this connection he indicated that in 3

Meisers kurze Aktennotiz Uber die Unterredung mit Knappen schließt mit dem Passus: „Ich bitte ihn, den General Eisenhower über die allgemeine Lage zu unterrichten, Gefahr der Hungersnot, Verelendung des Volkes, Not der wegen Parteizugehörigkeit Entlassenen, Gefahr der Bolschewisierung" (LKA NÜRNBERG, Nachlaß Meiser 212).

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Bavaria the Catholics and Lutherans were on very good terms ("We have here a real unio sanctorum - union of the saints"). f. On the return journey from Freising the party stopped at the Dachau concentration camp where the Protestant anti-Nazi leader Niemöller had been imprisoned. Prior to the uncovering of this area by the American Army he had been taken to Austria where he was later liberated. Contact was made, however, with an associate of his, another Protestant minister who had been an inmate of the camp for six (6) years and who reports that, to the best of his knowledge, several hundred Protestant ministers and approximately a thousand Catholic priests had died there, not counting the many who were removed from the camp in circumstances that suggested that they would not long survive. g. On Monday, 21 May, I proceeded by car to Stuttgart where, with the somewhat grudging assistance of the French military government detachment in charge, I located Bishop Wurm, the leading Protestant clergyman in Germany, some ten (10) miles east ("across the border") in American-held territory. There he and his wife were living in two rooms, their house in Stuttgart having been rendered uninhabitable by bombing. 1. I informed Bishop Wurm of Ambassador Murphy's interest in making contact with the leaders of all important religious faiths, and of the Ambassador's wish to see him on another occasion. He expressed his appreciation of this interest and indicated that he would be very glad to see the Ambassador whenever that might prove possible. 2. I discovered that the Bishop had already been interrogated by Major D'Arms of the Sixth Army Group Task Force, whom he had informed, among other things, that the official records of the national Protestant body, the German Evangelical Church, were, to the best of his knowledge, located at Stolberg in the Harz 5 . Because this prior interview had already covered the major points of facts in which we were interested, I did not go over that ground again. With him, however, I went over the points already taken up with Cardinal Faulhaber and Bishop Meiser. Though in general hoping for a return to the system of strong Länder (regional) churches which existed prior to 1933, Bishop Wurm, like Bishop Meiser asked for opportunity to consult with his fellow Protestant clergy before making definitive suggestions as to future church-state relationships in Germany. He was given the same reply made to Bishop Meiser's request on this point. 3. The chief problem which Bishop Wurm wished to discuss was the current division of Württemberg into two different national zones of occupation. He repeatedly made the point that Württemberg was too small to be deWurm hielt sich in Großheppach auf. In Stolberg befand sich seit Frühjahr 1944 die Kirchenkanzlei der Deutschen Evangelischen Kirche. Sie wurde im Juni 1945 nach Göttingen und anschließend nach Schwäbisch Gmünd verlegt. 4 5

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vided in such a way and expressed the hope that a single occupation regime could be established. He was informed that this was a problem beyond the province of the religious affairs officer but that his attitude on this matter would be reported to the proper authorities. 4. Bishop Wurm had already submitted to the French military governor in Stuttgart a written list of questions pertaining to Education and Religious Affairs and also a protest against excesses of the French colored troops during the first days of occupation. He gave me copies of the basic letters on these excesses, translations of which are attached as Enclosure l 6 , and also showed me a copy of his notes on the oral reply from the French. For the most part, the French General Schwartz (after politely reminding the Bishop of German excesses in other occupied territories) followed the line of the SHAEF Directive in this field. Permission to publish official church bulletins, however, was immediately granted without qualification or any reference to the PWD supervision prescribed by the SHAEF directive. This divergence of national policies, though on a matter of little practival importance, in the different zones of occupation is believed to be of great importance and to call for most careful consideration. 5. In discussing the war, the Bishop and his wife expressed the opinion that it was Germany's fault and indicated that they had maintained from the first that Hitler's accession to power would mean war. They expressed great pleasure over the current policy of immediate discharge of German prisoners of war in their own country, saying that the best anti-Nazi propaganda was to do exactly the opposite of what Nazi propaganda had predicted, as in the matter of exporting prisoners of war for slave labor in Siberia and elsewhere. They as well as other Germans in the area made quite clear that they preferred US occupation rather than French. No encouragement was given to such talk of course, and at the end of our conversation a point arose which must be put alongside the Bishop's known, anti-Nazi position in evaluating his present attitude. It developed that the Bishop's son, who was a physician on the staff of a state hospital in Wiesbaden, in US occupied territory, had become "a purely formal" member of the Nazi Party "just to keep his job" and the Bishop was naturally anxious that his son should retain his position. h. The return from Stuttgart was by way of Sixth Army Group Headquarters, which is on the verge of dissolution, and from which information and documents pertaining to the field of education and religious affairs wre procured. On the stop at Saarbrücken contact was established with the local 6 Nicht überliefert. Vgl. Wurm an den Kommandeur der Besatzungstruppen in Stuttgart vom 26. April 1945 (LKA STUTTGART, Altreg. 311a, 1944-1945), Wurm an die Französische Militärregierung für das Land Württemberg vom 18. Mai 1945 (EBD., D 23/49). 7 Hans Wurm war der NSDAP bereits 1923 beigetreten. Er wurde Anfang 1946 wegen Fragebogenfälschung verhaftet und zu einem Jahr Gefängnis verurteilt. Vgl. „Wetzlarer Neue Zeitung " vom 5. Februar 1946; TH. WURM, Erinnerungen, S. 187 f.

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military government detachment and also with the detachment supervising the operation of the new civilian administration for the Saar-Pfalz region and some information pertaining to the field of education and religious affairs was secured. i. General Observations and Recommendations. 1. Relations between the Church Authorities and Local Military Government Detachments. While it is difficult to generalize on the basis of a small number of observations, it appears that it is common practice for Military Government detachments to consult with local church authorities and make use of their recommendations for appointments to local government positions. Since the churches are virtually the only surviving civilian organization in most communities, this is a natural solution of a difficult problem. It should be pointed out, however, that both Catholic and Protestant churches have traditionally represented either a conservative or a centrist interest in German politics and that the Social-Democrat and other leftist interests are possible somewhat neglected in the circumstances. The fact that both Catholic and Protestant representatives (not of the highest rank, so far as I know, however) have urged certain policies on Military Government authorities by suggesting that an alternative procedure would lead to Communism in Germany is perhaps an indication of the current political ideology in ecclesiastical circles. After accepting help from the local ecclesiastical authorities in constituting the administration of a community, it is naturally difficult for Military Government officers to refuse the granting of favors when they are subsequently requested by these churchmen. 2. Estimated Importance of the Clergymen Interviewed. Both the Catholic and Protestant leaders consulted were men of fine bearing, dignity and prestige based on a long record of consistent opposition to Nazi policies. They obviously had considerable standing in their respective communities, as was shown by the number of German civilians who were constantly appealing to them for assistance in dealing with their various problems, including negotiations with Military Government authorities. Nevertheless, it should be observed that both Catholic Cardinal and the leading Protestant Bishop are over seventy five (75) years of age and many of their leading associates are well over sixty (60). Although this is not an unnatural phenomenon in ecclesiastical hierarchies, it inevitably raises the question as to the influence of bodies led by such elderly men on the younger generation which has been for so many years dominated by other forces. Until the situation in Germany is further clarified and contacts established with younger leaders, if possible, it would appear logical to treat with some reserve the observations and advice of men of the age group described. 3. Status of Education and Religious Affairs Field Organization. The status of the Education and Religious Affairs field organization leaves much to be

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desired. While a very few additional officers are reported as assigned to this work, qualified Education and Religious Affairs men are still being diverted to non-educational activities, such as general administration or intelligence work. It is estimated that as yet there are not more than fifteen (15) officers working in the Education and Religious Affairs field in the entire European Theater of Operation. Furthermore, liaison between field officers and higher headquarters is very poor. In spite of persistent inquiries, no instance was discovered where any Education and Religious Affairs officer in the former 6th Army Group area had as yet received a copy of the SHAEF Functional Manual published in March 1945, or the revised SHAEF Directive of January, 1945. The last official contact with SHAEF or US Group Control Council reported by Education and Religious Affairs officers in this region was that established in the Versailles Conference in January, 1945, preliminary to the issuance of the revised SHAEF Directive. 4. Morale of the Education and Religious Affairs Officers. Without exception all the Education and Religious Affairs officers consulted were most discontented with their status and most discouraged about the prospect for effective future service in this field. As previously indicated, only some fifteen (15) officers out of a total of possibly two hundred (200) recruited in 1943 for this service have actually received any Education and Religious Affairs assignment and in many of these cases, men have been taken off the assignment for extended periods of duty in other capacities. They feel themselves faced with a stupendous task in which the higher authorities have so far shown very little interest. Most of the men, including several former college presidents and others of similar calibre, came in as Captains or even Lieutenants, and, after nearly two years of active duty, only one of them has received promotion, and that was while on a non-educational assignment. Now they see majors and colonels with practically no training in Military Government work brought in to take charge of detachments and apparently fill all the Table of Organization positions which might otherwise make possible promotion of lowerranking officers. In addition, most of the Education and Religious Affairs officers state that, even when on a definite assignment, the greater part of their time is consumed in performing general duties which have no direct bearing on their educational work. Nearly all the education and religious affairs officers are anxious to leave the service as soon as possible and unless definite and drastic action is taken to remedy this situation without delay, there can be no prospect of an effective supervision of the administration of the german educational system. 5. Prospects for the Reopening of German Schools. Prospects for the reopening of German schools are not bright. Target dates now tentatively set for October 1 by local Military Government teams seem to be based on an optimism natural to those who cannot have an overall knowledge of the real situation in this field8. If such optimism is not to lead in the near future to a

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disappointment and sharp criticism in the US as well as in the E T O , immediate steps must be taken to a. Greatly speed up the printing of textbooks, of which only some five thousand (5,000) sets have been made available in six months' activity out of a total of approximately four million (4,000,000) needed; b. Make available the two hundred (200) qualified ERA officers originally procured for this work, so that a dozen men are not asked to recognize, from the ground up, the school systems for a population roughly equivalent to that of the United States west of the Mississippi. M. M. Knappen Major, AC

2 Adolf Freudenberg: Eindrücke von der Deutschland-Reise vom 15. Juni bis 12. Juli 1945 WCC Genf, Germany 284(43); LWFGenf, ES/11.1., General Correspondence Germany, Series Ρ, 1945-1949, Reports on Conferences and Visits 1945/46 (englische Übersetzung). - Vermerk: Ohne Genehmigung des Verfassers weder ganz noch auszugsweise veröffentlichen. - Datiert: 6. 8. 1945. Dringende Arbeiten haben mich daran verhindert, sofort nach der Rückkehr in die Schweiz meine Eindrücke aufzuzeichnen. Aber ich bin so oft um Bericht gebeten worden, daß ich es nun schnell nachholen möchte1. Es kann sich nur um vorläufige Eindrücke handeln. Wir wollen nicht vergessen, daß zur Zeit meiner Reise erst 5 bis 9 Wochen seit der Kapitulation vergangen waren, daß ein Großteil der deutschen Bevölkerung sich noch auf der Wanderung befindet, daß die Alliierte Militärverwaltung noch im ersten Stadium der Entwicklung war, kurz, daß wir es mit einer Situation zu tun hatten, die alle Kennzeichen des Uberganges aufweist. Wir haben uns kurz in Freiburg/Breisgau und Karlsruhe aufgehalten, länger in Heidelberg, Mannheim und Weinheim, waren wiederholt in Frankfurt am Main und Wiesbaden und besuchten auf einer raschen Reise vor der 8 Zur Politik der amerikanischen Militärregierung im Bereich des Schul- und Erziehungswesens vgl. J. TENT, Mission. 1 Freudenberg reiste als Beauftragter der Wiederaufliau-Abteilung des ökumenischen Rates der Kirchen. Er wurde begleitet von Waetjen, der das wenige Wochen zuvor ins Leben gerufene Bureau Intermédiaire vertrat, sowie von Schönfeld als Vertreter beider Organisationen. 'Weiterhin war die Reisegruppe im Besitz einer Verhandlungsvollmacht des Internationalen Komitees vom Roten Kreuz. Vgl. J. WISCHNATH, Kirche, S. 43 ff.

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russischen Besetzung 2 Eisenach, Weimar, Naumburg, Leipzig und Halle, ferner Göttingen, Kassel, Marburg und Bad Nauheim. 1. Fast überall, wo wir hinkamen, reiften die Felder einer schönen Ernte entgegen. Das Wetter war günstig, so daß auch Gemüse, Obst und Kartoffeln gut aussahen. Die seitherige Hitze und Trockenheit mag die Aussichten verschlechtert haben. So wichtig die diesjährige Ernte sein mag, müssen wir uns darüber klar sein, daß die wichtigsten deutschen landwirtschaftlichen Produktionsgebiete sich in den Polen zugesprochenen Provinzen und in der russischen Zone befinden. Es ist ausgeschlossen, daß der überbevölkerte Westen sich mit der eigenen Produktion vor einer Hungersnot schützen kann. Für die Wiederbelebung von Handel und Gewerbe nehmen die Kohle und das Transportwesen die Schlüsselstellungen ein. Die militärisch sinnlose Sprengung der Rhein-, Main- und Neckarbrücken durch deutsche Kommandos, die Vernichtung von 80% der Rheinkähne und die starke Beschädigung des Eisenbahnnetzes verzögern die Heranführung der Ruhrkohle an den Verbraucher. Es wird an der Freilegung einer Fahrrinne im Rhein gearbeitet und gehofft, das im Herbst 1945 ein notdürftiger Verkehr in Gang kommt. Die Förderung der Ruhrkohle wird davon abhängen, ob es gelingt, die Bergleute besser als gegenwärtig zu ernähren. 2. Erstaunlich ist die ruhige Disziplin der Bevölkerung; ihr ist es zu verdanken, daß trotz des Zusammenbruches der bisherigen Regierung und Verwaltung das System der Lebensmittelkarten ungestört weitergearbeitet [sie!] und die niedrigen Höchstpreise festgehalten werden. Die Deutschen haben den Instinkt, das Elend nicht dadurch zu vergrößern, daß sie die Reichsmark nicht mehr honorieren. Soweit schwarzer Markt stattfindet, vollzieht er sich meist auf dem Tauschwege, weil die Entgegennahme großer Geldmittel kein Interesse hat. Allgemein macht sich zunehmende Geldknappheit bemerkbar, weil die Banken nur beschränkte Gelder auszahlen und die meisten Fabriken stillstehen. In sehr schwieriger Lage sind die Rentenempfänger. 3. In den besuchten Städten ist die Bevölkerung unzureichend ernährt; auf dem Land scheint die Ernährung erträglich, vielfach sogar gut zu sein. Als offizielle Rationen wurden in den besuchten Städten wöchentlich verteilt: 1000-1500 Gramm Brot 4 0 - 75 Gramm Fett 5 Pfund Kartoffeln, wenn die Zufuhr nicht stockt; täglich 1/2 Liter Milch für Kinder bis zu 3, höchstens bis zu 6 Jahren, ganz selten Zusätze an Zucker oder Nährmitteln, dazu etwas Obst und Gemüse; alles zusammen Nahrungswerte von 800 bis 1100 Kalorien pro Tag. Entsprechend der auf der Konferenz von Jaita im Februar 194 5 beschlossenen Festlegung der Besatzungszonen zogen sich die amerikanischen Truppen am 1. Juli 1945 aus Sachsen, Thüringen und Mecklenburg zurück; im Gegenzug räumten die russischen Truppen die Westsektoren Berlins. 2

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Wer sich nicht durch eigene Gärten oder Beziehungen noch mehr beschaffen kann, ist übel dran, denn die Bevölkerung ist ja schon seit Jahren recht knapp ernährt und überanstrengt. Besonders gilt dies für die Erwachsenen, während für die Kinder bisher besser gesorgt war. Jedoch berichten uns viele Ärzte, daß neuerdings der Kräftezustand der Kinder rasch zurückgehe und die Sterblichkeit, besonders an Dysenterie, bedenklich zunähme; Tuberkulose und Rachitis werden immer häufiger beobachtet. Bei Fortdauer der gegenwärtigen Knappheit und der für den Herbst und Winter zu erwartenden Verschärfung, ist mit einer schweren Hungersnot zu rechnen, wobei die Alten, die nicht einmal die Kraft aufbringen, ihre Ration zu besorgen, am schwersten werden leiden müssen. 4. Als die alliierten Truppen kamen, war die Bevölkerung, aufs Ganze gesehen, ausgezeichnet disponiert; sie meinte, daß nun der Krieg zu Ende und unter den neuen Herren ein neuer friedlicher Beginn unverzüglich möglich sei. Diese Illusion konnte nur einer Enttäuschung weichen, weil sie die Wahrheit über den Krieg, die einstimmige Verurteilung des Nazismus in der Welt und endlich die Mitverantwortung des deutschen Volkes an dem Elend verkannte. Gewiß ist in einigen Kreisen eine tiefere Einsicht und Besinnung festzustellen. Im Ganzen aber standen die Menschen noch zu sehr unter der Schockwirkung der Ereignisse; sie waren auch zu sehr mit den persönlichen Nöten und ihren schweren Sorgen um vermißte Angehörige beschäftigt, als daß sie schon jetzt zu einer wirklichen konstruktiven Besinnung hätten kommen können. Sicher ist auch von alliierter Seite vieles versäumt worden, was hätte geschehen müssen, um den Deutschen zu zeigen, daß nun ein völlig neuer Geist in Regierung und Rechtssprechung Einzug gehalten habe, ein Geist, der bei aller Strenge dem nihilistischen Geist des Nazismus diametral entgegengesetzt ist. Vom Nationalsozialismus wurde erstaunlich wenig gesprochen, obwohl er natürlich noch nicht ausgestorben ist. Man spürte deutlich, daß die Goebbels Propaganda schon lange leergelaufen war. Mit dem Verschwinden der Nazigrößen war zunächst eine große Leere eingetreten; und alles wird darauf ankommen, mit welchen echten Werten diese Leere überwunden wird. Erschwert wird die rechte Bußbesinnung und der rechte Lebensmut, weil für die Augen des Vorstandes so herzlich wenig Hoffnung zu sehen ist. Umso eindrucksvoller sind die Menschen, die unverdrossen am Aufbau arbeiten, ohne Bitterkeit die eigene Verantwortung erkennen und nun jeder an seinem Platz Hand anlegen. 5. Wir fanden solche Menschen in- und außerhalb der Kirche. Es ist aber deutlich, daß heute und in der Zukunft der christlichen Botschaft in Wort und Tat eine schlechthin grundlegende Bedeutung zukommt. Wir traten immer dafür ein, daß die christlichen Kirchen, die bei den Besatzungsbehörden

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großen Vertrauenskredit genießen, die Initiative für den Aufbau sozialer Hilfswerke unter Beteiligung berufener Personen aus weitesten Kreisen der Bevölkerung ergreifen. Aber die Kirche kann ihre große Aufgabe nur erfüllen, wenn sie im eigenen Hause Ordnung schafft und sich von opportunistischen und reaktionären Elementen trennt, die auf beiden Seiten gehinkt haben. Die Bekennende Kirche sieht diese Notwendigkeit ein und macht sich an die mühevolle Arbeit. 6. Doch unter welchen Schwierigkeiten vollzieht sich der neue Aufbau in Deutschland! Es ist bewundernswert, daß die Bewohner von zerstörten Städten wie Kassel, Frankfurt am Main und Mannheim überhaupt die seelische Kraft aufbringen zu ordnen, zu planen und aufzubauen. Die Menschen arbeiten unter äußerlich dürftigsten Verhältnissen. Jede kleine Reparatur macht unsägliche Mühe, wenn sie überhaupt gelingt. Jeder praktisch veranlagte Mensch sieht, was sofort geschehen müßte und kann es aus Mangel an Hilfskräften und Baustoffen nicht ausführen. Viele Handwerker und viel Material, das man selbst so dringend brauchte, werden von den Besatzungstruppen beansprucht, die ihre eigenen Quartiere und Einrichtungen instandsetzen wollen. Dazu sind die Menschen, die heute die Last tragen, durch die langen Jahre täglichen Lebenskampfes und schwerer seelischer Spannung erschöpft. Die jüngeren Kräfte sind meist noch in Kriegsgefangenschaft oder wandern auf den Landstraßen, und wenn diese Elendsgestalten in zerlumpten Uniformen erschöpft nach Hause kommen, sollten sie selbst erst zu Kräften gebracht werden. - Aber womit kann das geschehen? Wir können kein günstigeres Bild geben; wir dürfen aber sagen, daß wir trotz allem einen erstaunlichen Lebenswillen und einer Leidensfähigkeit begegnet sind, die Ehrfurcht erweckt. Wer die Züge der Wanderer aus Schlesien und anderen Ostprovinzen auf den Landstraßen gesehen hat, diese tapferen, müden Frauen mit ihren Kindern, die ohne Klage ihren Weg ins Ungewisse gehen, wer überhaupt ein Auge dafür hat, was die deutschen Frauen in diesen Jahren gelebt und gelitten haben, der kann die Hoffnung für die Zukunft nicht aufgeben. Eines ist mir gewiß: in dieser scheinbaren Trostlosigkeit ist unendlich viel Raum vorhanden für den wahren Trost der Heilbotschaft Gottes in Jesus Christus ... 7. Wird es noch eine akute Judenfrage in Deutschland geben? Ich glaube, auf längere Zeit hinaus nicht, denn es ist nur ein kleiner Rest der in Deutschland gebliebenen Juden der Verschickung entronnen. Nach Frankfurt am Main sind von 8000 Juden, die 1941 noch übrig waren und dann deportiert wurden, seit Mai 1945 ganze 362 aus Theresienstadt zurückgekehrt. Der Antisemitismus war nicht annähernd so tief verwurzelt, als es scheinen mußte; er war ein besonders widerlicher Ausdruck der allgemeinen Haltlosigkeit und Feigheit gegenüber dem Hitlerismus.

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Eine richtige Beurteilung der Judenfrage sollte planmäßig durch Wort und Schrift gefördert werden. In Frankfurt bin ich ihr begegnet, weil gerade hier der Mann in der Straße sinnfällig erkennt, daß zwischen der Verbrennung der Synagogen von 1938 und der totalen Zerstörung der liebenswerten alten Stadt Frankfurt ein tieferer, innerer Zusammenhang besteht. Die Christen nennen es Gericht, die anderen Vergeltung. Jedenfalls bin ich bei meinen Gesprächen keiner ausgesprochenen Judenfeindschaft begegnet. Doch wird auch hier viel davon abhängen, ob die Hoffnung des deutachen Volkes auf einen bescheidenen Neu-Aufbau Impulse erhält oder nicht. 8. In mancher Hinsicht war unsere Reise verfrüht, weil sich noch keine neuen deutschen Lebensformen zeigten; denn es fehlt noch an Magneten, die die Kraftfelder ordnen. So war eine klare politische Willensbildung noch nicht erkennbar. Die Menschen können sich nach dem erlebten Sturz aus der Höhe auch noch nicht orientieren, weder innenpolitisch, noch wirtschaftlich, noch gar außenpolitisch. Die Schockwirkung muß erst überwunden werden und der Deutsche lernen, die echten von den unechten Geistern zu unterscheiden. Einstweilen ist der Einfluß letzterer noch groß. Zu beachten ist, daß jede Propaganda durch Presse und Radio großer Reserve und tiefem Mißtrauen begegnet, was nach 12 Jahren Goebbels nicht zu verwundern ist. Es wäre dringend nötig, den Deutschen bald selbst Einfluß auf die Aufklärung der öffentlichen Meinung durch eine eigenhändige Presse zu geben. Natürlich würde dies unter alliierter Kontrolle geschehen, aber so, daß der Inhalt der Zeitungen dem Leser glaubwürdig ist. - Die Luft ist voll von wilden Gerüchten, voll großer Sorge: „die Russen werden zum Rhein kommen, weil die Amerikaner doch bald nach Hause abreisen u.s.w." 9. Je weiter wir nach Osten kommen, desto bedrückter fanden wir die Stimmung. Gewiß hatte ich nur gelegentliche Einblicke in Verhältnisse der russischen Zone und es kamen auch ermutigende Nachrichten über großzügige Aufbauarbeit, aber es fiel doch auf, wie tief die leider zuverlässigen Nachrichten über massenhaften Frauenraub und dessen schreckliche Folgen die Gespräche beherrschten und die Menschen beunruhigten; denn gerade hier wird die ganze Hilflosigkeit gegenüber der Infragestellung und Zerstörung der persönlichen Existenz offenbar; hier werden auch demütige Lebenshoffnungen auf lange hinaus zerstört. Schwere sittliche Ausschreitungen sind auch in der französischen Zone vorgekommen, aber dort im Rausch der ersten Angriffstage, während die Nachrichten aus der russischen Zone auf eine Fortdauer dieses Übels schliessen lassen. Wir wollen nicht anklagen, denn auch deutscherseits ist in dieser Hinsicht Unheilvolles geschehen, aber wir können die Wahrheit nicht verschweigen,

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daß sich hier eine wirkliche Infragestellung dessen zeigt, was wir unter europäischen Abendland zu verstehen gewohnt sind. 10. Wie ist nun der deutschen Not von außen zu helfen? Sicher nicht dadurch, daß man in reichlich verspätetem Bekennermut an dem Leichnam des toten Löwen herumzerrt oder ihn verspottet und moralisiert, sondern nur dadurch, daß man sehr ernsthaft nachdenkt, über die Ursachen des Unglückes und über die eigene Anfälligkeit gegenüber der Fehlentwicklung, der die Deutschen erlegen sind. Helfen kann man ferner dadurch, daß man auch dazu beiträgt, daß besonders schwierige Engpässe materieller Not überwunden werden. Wir denken dabei an konkrete Hilfe für Kinder, Frauen und Alte, die in bestimmten Orten so erfolgen müßte, daß wenigstens einer beschränkten Zahl von Menschen Gesundheit und Lebensmut wiedergegeben wird. Am wichtigsten ist jene Hilfe, die aus einem Glauben kommt, der auch in den so tief gefallenen Deutschen Brüder sieht, die von Gott heimgesucht werden, weil auch Ihnen das Wort gilt: „Wo aber die Sünde mächtig geworden ist, da ist die Gnade noch viel mächtiger geworden" (Rom. 5,20). A. Freudenberg

3 Adolf Freudenberg: Bemerkungen zur kirchlichen Lage in Deutschland Juli 1945 WCC Genf, Germany 284 (43).- Vermerk: Ohne Genehmigung des Verfassers weder ganz noch auszugweise veröffentlichen. - Datiert: 6. 8. 1945. Die folgenden Bemerkungen stützen sich auf eine Reise vom 14. Juni bis 12. Juli 1945, die den Unterzeichneten nach Baden, Frankfurt am Main, Wiesbaden, Thüringen, Sachsen, Göttingen und Kassel führte1. Bei dieser Reise erfolgten Besprechungen mit zahlreichen Kirchenmännern, darunter den Pfarrern Niemöller, Asmussen, Fricke und Landesbischof Wurm. Außerdem liegen einwandfreie Berichte aus Berlin vor. 1. Die äußere Freiheit der Kirche: In allen vier Besatzungszonen gewähren die Besatzungsbehörden den Kirchen volle Freiheit zur Ordnung ihrer eigenen Angelegenheiten. Die Behörden greifen nicht in die Besetzung der kirchlichen Ämter ein; sie bringen den 1 In Dokument 2 gibt Freudenberg, der von Schönfeld und Waetjen begleitet wurde, den Ii. Juni 1945 als Reisebeginn an.

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Kirchen viel Vertrauen entgegen, so daß die rein kirchliche Arbeit, ebenso aber auch die christlichen Sozialwerke sich frei entwickeln können. Viele Einrichtungen: Kindergärten, Alters- und Krankenheime, die von der Nationalsozialistischen Volks-Wohlfahrt entfremdet worden waren, fallen wieder zur Kirche zurück. Aus dieser Situation ergibt sich, daß die Kirche vor den Besatzungsbehörden und für das ganze Volk eine besondere Verantwortung trägt. Diese Verantwortung wird an vielen Stellen, aber doch noch nicht überall in ausreichendem Maße erkannt. 2. Die innere Freiheit der Kirche: Die äußere Freiheit der Kirche kann nur Früchte bringen, wenn ihr eine innere Freiheit entspricht. Darunter verstehen wir jene Freiheit gegenüber Menschen und menschlichen Bindungen, die sich dort entwickelt, wo man ernstlich darauf hört, „was der Geist Gottes den Gemeinden sagt". Konkret gesprochen, kommt es entscheidend darauf an, daß die Bekennende Kirche einen klaren Kurs steuert. Kirchliche Würdenträger, die ständige Verbeugungen vor dem Nazismus gemacht haben, müßten durch den Protest der Gutgesinnten schleunigst zum Rücktritt gezwungen werden. In den Kreisen der Bekennenden Kirche selbst wird es viel zu erneuern geben. Es gibt da viel Uberalterung, und es war sehr richtig, daß Martin Niemöller mich besonders auf die Notwendigkeit hinwies, die Stimme der von den Fronten oder aus Kriegsgefangenschaft heimkehrenden Christen zu hören. „Wahrscheinlich haben wir viel von Ihnen zu lernen." Ferner ist zu bedenken, daß der Bestand der Gemeinden durch die Evakuierungen während des Luftkrieges noch nicht überschaubar ist. Viele evangelische Gemeinden sind aus des Ostprovinzen nach dem Westen geflüchtet. In den schlesischen und ostpreußischen Gemeinden gab es ausgezeichnete bekenntniskirchliche Kräfte, auch sie haben Anspruch, am kirchlichen Aufbau beteiligt zu werden. Aber wenn auch alles noch im Fluß ist, so kommt es doch entscheidend darauf an, daß untragbare Kirchenleiter, ζ. B. Marahrens, Bischof in Hannover, Pfarrer Happich, Präsident der Kirche in Kurhessen, oder gar der überall abgelehnte, aber noch immer vorhandene Bischof Heckel vom früheren Kirchlichen Außenamt verschwinden. Es gibt sicher noch viele andere, die diesen Weg gehen müssen. Im übrigen besteht heute ein Interesse daran, daß die kirchliche Form und ihre Institutionen nicht zu früh erstarren. Niemöller will mit Recht dafür eintreten, daß die Bruderräte der Bekennenden Kirche wirkliche Bewegung sind und werden und nicht starre Institutionen. Die eigentliche Gefahr für die nächste Zukunft ist eine kirchliche Reaktion von Amtsträgern, die meinen, man könne jetzt da wieder anfangen, wo man 1933 aufgehört habe.

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Alles in allem war ich freudig überrascht, zu sehen, wie viel von der alten Bekennenden Kirche lebendig geblieben ist. Hoffentlich erkennen die Verantwortlichen jetzt die Notwendigkeit, den treuen Mitgliedern der Bekennenden Gemeinden alsbald klare Aufgaben zu geben, die besonders in der sozialen Nothilfe zu finden sind. Es gilt nach wie vor, sich in der Kirche ganz unter Gotteswort zu stellen, und es gilt mehr denn je in Gehorsam gegen Gotteswort dem barmherzigen Samariter nachzufolgen. Zu diesem Samariterdienst gehört es, daß die Kirche den Gemeinden und darüber hinaus dem ganzen Volk ungeschminkt die Wahrheit über das Geschehene und zu Geschehende im Lichte des Evangeliums sagt. Sie muß eine gesunde Bußbewegung einleiten und führen. Wir fanden klare Zeugnisse in dieser Richtung von Kirchenleitungen und vielen Pfarrern. Doch hat die radikale Neubesinnung noch mit viel Apologetik zu kämpfen, so daß manches Zeugnis auch heute noch gebrochen klingt. 3. Neue Kirchen-Leitungen: Wo deutsch-christliche oder sonst stark kompromittierte Leitungen die Landeskirchen beherrschten, haben bekenntnistreue Christen nach dem Sturz der Nazis die neugewonnene Freiheit benutzt, um ohne Eingriff der Besatzungsbehörden neue bekenntnistreue Leitungen einzusetzen. Meist haben bewährte Männer der Bekenntnisskirche die Führung; jedoch werden auch andere Kräfte, besonders aus der Inneren Mission beteiligt. Die neuen Leitungen sind alle vorläufig, um den Entscheidungen der später zu wählenden Synoden nicht vorzugreifen. a. In Berlin-Brandenburg und in dem Evangelischen Oberkirchenrat der Alt-Preußischen Union hat Generalsuperintendent Dr. Otto Dibelius die Leitung unter der Amtsbezeichnung Bischof übernommen. In der Leitung von Berlin-Brandenburg stehen ihm Dr. Böhm, Jannasch, Lokies und Grüber zur Seite 2 . Vom 29. bis 31. Juli dieses Jahres tagte die erste Synode im Johannesstift 3 . Eingriffe von den Besatzungsbehörden sind bisher nicht erfolgt. Superintendent Albertz ist noch mit Dr. Böhm in der vorläufigen Kirchenleitung der Bekennenden Kirche; Albertz ist wieder Superintendent in Spandau und nach wie vor mit dem theologischen Nachwuchs beschäftigt. Dibelius, Böhm, Albertz, Harder und Bethge waren bis kurz vor oder bis zum Einmarsch der Russen im Gefängnis. b. In Westfalen bilden Präses Koch, Pfarrer Iwand und Lücking die neue Leitung; im Rheinland Pfarrer Beckmann, Held, Schlingensiepen und Pfarrer Stoltenhoff 4 . Zur Neuordnung vgl. K. MEIER, Kirchenkampf, Bd. 3, S. 256 ff. Bericht und Druck der Beschlüsse der ersten Nachkriegssynode der Bekennenden Kirche von Berlin: F. SÖHLMANN, Treysa 1945, S. 108 ff. 4 Vgl. K. MEIER, Kirchenkampf, Bd. 3, S. 348 ff. 2 3

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c. In Hessen, Frankfurt und Nassau sind drei vorläufige Leitungen unter führendem Einfluß der Bekennenden Kirche tätig; wir nennen Pfarrer Goethe-Darmstadt, Fricke-Frankfurt, v. Bernus-Wiesbaden5. d. In Thüringen hat die Bekenntnisgemeinschaft unter Beteiligung von Neutralen die schwere Aufgabe übernommen, aus der heidnisch zerstörten Kirche wieder eine evangelisch-lutherische Kirche aufzubauen; die Leitung hat Pfarrer Moritz Mitzenheim in Eisenach übernommen 6 . Die Bibelübersetzung Luthers ist in Thüringen wieder einzuführen, ebenso das evangelische Gesangbuch und der Katechismus. Die bisherige „Gottesfeier" mit ihrem wilden völkischen Beiwerk muß wieder zum Gottesdienst mit lutherischer Ordnung werden. Pfarrer Mitzenheim hatte in wenigen Wochen schon 35 Pfarrkonferenzen veranstaltet; von 800 Pfarrern waren etwa 350 Thüringer Deutsche Christen. Es besteht die Absicht die Belehrbaren für das Evangelium zu gewinnen, wenn sie sich nicht zu sehr kompromittiert haben; die Unbelehrbaren und Kompromittierten auszuschalten. Viele Pfarrer sind noch im Felde, wie auch in den anderen Landeskirchen; es werden vorübergehend Flüchtlingspfarrer aus den Ostprovinzen eingesetzt. Der Gottesdienst, besonders in den Städten, hat nach der Okkupation, wie auch in anderen Provinzen, stark zugenommen. Es ist Opportunismus darunter, aber auch echtes Suchen nach Wahrheit und Trost. Jedenfalls lassen die heutigen Leiter der lutherischen Landeskirche Thüringen ihren lutherischen Brüdern im Ausland sagen, daß sie mit Vertrauen an ihre schwere Aufgabe herangehen und alle Kraft daran setzen, daß die Wartburg wieder auf eine Kirche herabsehen könne, die sich mit Recht lutherische Kirche nenne. e. Die kirchlichen Verhältnisse in Hannover 7 und Kurhessen8 hatten sich bis Mitte Juli leider äußerlich noch nicht geändert; es ist aber zu hoffen, daß auch hier eine Klärung erfolgt und Ballast abgeworfen wird. f. In Bayern und Württemberg sind ebenfalls die bisherigen verantwortlichen Persönlichkeiten im Amt. In beiden lutherischen Landeskirchen, besonders von Württemberg, ist von den Kirchenleitungen wiederholt Widerstand gegen Übergriffe und Unrecht des nationalsozialistischen Regimes geleistet worden. Landesbischof Wurm in Stuttgart ist während des Krieges oft Sprecher der deutschen evangelischen Kirche gegenüber Partei und Regierung gewesen. Dafür weiß ihm die große Mehrheit der Bekennenden Kirche Dank. Wie weit die Ansätze, die deutsche evangelische Kirche unter Führung von Landesbischof Wurm neu zu ordnen, Gestalt gewinnen werden, wird die 5 6 7 8

Vgl. EBD., S. 426 ff. Vgl. EBD., S. 492 ff. Vgl. G. BESIER, „Selbstreinigung", S. 111 ff. Vgl. K. MEIER, Kirchenkampf, Bd. 3, S. 423.

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Dokument 3

Zukunft lehren. Viel wird davon abhängen, mit welchen Ratgebern, auch aus anderen Landeskirchen, er sich umgibt. Von Bayern wird auch künftig ein starkes Betonen der lutherischen Anliegen zu erwarten sein. g. In Baden ist der längst fällige Wechsel der Leitung anscheinend bevorstehend9. Es wird noch große Anstrengungen der Bekennenden Kirche bedürfen, um durch geeignete Personalbesetzung die Kirche für ihre verantwortlichen Aufgaben freizumachen. 4. Selbsthilfewerk: Wie schon angedeutet, übernehmen die Evangelischen Kirchlichen Werke vielfach die Verantwortung für allgemeine Hilfsmaßnahmen. Die materielle Not ist so groß, daß die vielfach lahmgelegte öffentliche Fürsorge längst nicht genügt; die Kirchen erhalten ihre charitativen Einrichtungen zurück und müssen nun dafür sorgen, daß der schlimmsten Not ihrer Schutzbefohlenen und anderer Notleidender gesteuert wird. Eine besondere Aufgabe der Kirchen wird die Linderung der schweren sittlichen und gesundheitlichen Not der Frauen sein. Wir fanden in verschiedene Städten Komitees für Selbsthilfe, in denen die Kirchen entscheidenen Einfluß haben. 5. Wünsche für kirchliche Aufbauhilfe der Ökumene: Bei dem unerhörten Ausmaß der Zerstörung von Gebäuden kommt höchstens die Instandsetzung leicht beschädigter Kirchen in Betracht. Da so oft die Stadtkerne vernichtet sind, sind auch besonders zahlreiche Kirchen zerstört. In vielen Fällen werden Kirchen-Baracken, die gleichzeitig allen Gemeindezwecken einschließlich der Sozialarbeit dienen, höchst willkommen sein. Ferner besteht ein unmittelbarer Bedarf an Bibeln und Katechismen, sowie an christlicher und theologischer Literatur für Laien und Theologen, weil durch die Zerstörung der Städte unerhörte Mengen von Büchern vernichtet worden sind. Es wird lange Zeit dauern, bis die Bahn und Straßenbahnen wieder normal funktionieren. Da es kaum mehr Autos gibt und auch die Fahrräder abgenützt sind, besteht ein dringender Bedarf an leichten Autos, Motor- und Fahrrädern für die Pfarrer und Gemeindehelfer. Die Pfarrer und ihre Helfer sind durch langjährige Uberanstrengung erschöpft; sie haben den dringenden Wunsch nach Erholung im Auslande, besonders in der Schweiz. Nirgends fanden wir irgendwelche Hemmungen gegen die Bruderhilfe der Ökumene, wir waren im Gegenteil freudig überrascht, eine große ökumenische Aufgeschlossenheit zu finden. 9

Vgl. EBD., S. 440 ff.

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Dokument 4

Die Brüder in Deutschland sind dankbar für jedes Zeichen der Verbundenheit; sie werden aber nicht nur als die Nehmenden, sondern auch als die Gebenden kommen; denn Gott hat sie durch große Tiefen geführt. A. Freudenberg

4 Marshall M. Knappen: Report on Interview with Pastor Niemöller, 18 June 1945 NA Washington, RG 84, 73712,; RG 260, 5/342-1/32. - Kopf: Headquarters, US Group C C (Germany), Internal Affairs & Communication Division, Communication & Education Branch, Education & Religious Affairs. Datiert: 19. 6. 1945. To: Director, Internal Affairs & Communication Division. 1. Introductory: Pastor Niemöller was interviewed simultaneously by two representatives of the OSS1 and the undersigned. Much of the ground covered (Niemöller's political views, his willingness to serve in the German forces during the recent war, the German people's knowledge of and responsibility for Nazi atrocities, their responsibility for the war, Niemöller's portrayal of Communism as a menace to European civilization, etc.) had been gone over by earlier interviewers whose accounts have already been published, and only those points of particular interest to this Division will be summarized here. 2. Church-Controlled versus Simultaneous Schools: Niemöller believes in church-controlled schools for those areas where one creed is overwhelmingly predominant, with the few minority pupils to be given separate religious instruction at times convenient to their clergy. Where large minorities exist, however, he believes that simultaneous schools are preferable, provided that the religious instruction given is not of a general sort but, strictly creedal with the children of the different faiths separated for those particular hours. 3. State Church versus Free Church: Niemöller believes in the state church system as the preferable for normal times but feels that an emergency such as 1933 may make a Free (non-state supported) church system necessary as a temporary expedient until normal church-state relations can be restored. 4. Attitude toward German Evangelical Church Constitution of 1933: Niemöller believes that the majority of Germans wished to have a strong centralized national Protestant Church, on the model of the constitution of 19332, Vgl. Dokument 5. Gemeint ist die Verfassung der Deutschen GB1DEK 1933, S. 2 ff. 1

2

Evangelischen

Kirche vom 11. Juli 1933. Druck:

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Dokument 4

but because unqualified persons were allowed to vote in the church elections of that year he feels that the constitution was illegally adopted and therefore, should be voided and the looser church organization of the 1922 constitution3 restored. A constitutional convention, legally assembled under the rules of the 1922 constitution could then adopt in legal fashion the new church constitution which he hopes will approximate the 1933 pattern without, however, completely destroying the autonomy, of the Länder churches in certain matters of organization and ritual. 5. Reeducation of German youth: Niemöller feels that, if properly approached, the problem of reeducation German young people under the age of twenty (20) will not prove too difficult. Instead of obviously setting about to reeducate young Germans, with much emphasis on the past mistakes and general German responsibility for Nazi activities, as he feels the western Allies are now doing, the German youth should be treated with respect and approached in the normal way. Nothing should be done to break their pride (Stolz). Youth normally feels that it is capable of anything, such as becoming a great sucess in any one of a number of professions. Pride (Stolz) is the germ in the egg. Kill it and you kill all. Make the youth proud to say, "Ich bin ein deutscher Junge" (I am a German youth), said the old submarine commander and repeated it with emphasis. He conceded that the reeducation of young people in their twenties who had experienced the collapse of their Nazi world on which all their hopes were centered, would be a more difficult problem. But if they were treated as veterans should be treated with the respect to which those were entitled who had fought well and bravely — even there he thought much could be accomplished in winning them back to a Christian point of view. 6. Niemöller's Future Plans: Niemöller hopes soon to be able to join his wife and the two certainly surviving children (three others he thinks are dead or missing on the Russian front) at Munich and make a short trip to Italy and Switzerland followed by a longer one to the United States (to which he has been invited by the National Lutheran Council), and possibly to England. Thereafter he hopes to resettle as a pastor in his old parish in the Berlin suburb of Dahlem. If the Russians prevent that he will take a church in his old home province of Westphalia. 7. Conclusions and Recommendations: a. Though admittedly seen under most unfavorable circumstances (paragraph b below) Niemöller, in comparison with other German church leaders already interviewed, gave the impression of being a sincere and courageous but somewhat provincially-minded pastor. It appears that out of an excess of Gemeint ist die Verfassung des Deutschen Evangelischen Kirchenbundes vom 25. Mai 1922. Druck:]. HOSEMANN, Kirchenbund, S. 14 ff. 3

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Dokument 5

anti-Nazi feeling, in spite of the evidence available in Niemöller's autobiography4, the Western press, has magnified and otherwise distorted the picture of the anti-Nazi martyr given to the reading public. b. After eight years in concentration camp, Niemöller who is not a prisoner of war has been held by various Allied military agencies for over six weeks5, and has been repeatedly interviewed and interrogated during that time. He is most anxious to have this extension of his originally all-too-indeterminate sentence terminated and be free to rejoin his family. What ever one may think of his political views, it is believed unwise to allow the present situation to continue many more days. This view has already been communicated to the proper authorities and assurances have been received that Niemöller will soon be allowed to proceed to Munich. c. When decision must be made on matters relating to the future of the German Evangelical Church, Niemöller's views should be carefully considered because of his personal popularity and the consequent support which his opinions may enjoy among the laity, but the responsible administrative heads of the German Evangelical Church such as Bishops Wurm and Meiser shall continue to be the channel for all official business. d. Niemöller, the religious leader and Confessional martyr is to be clearly distinguished from Niemöller the politically-minded retired naval officer. The one is to be accorded the freedom and respect which is due. The other, who says he will serve his people "politically, if necessary", and then launches a campaign which tends to turn us against our Russian allies and to discredit current Anglo-American policy for the military government of Germany, is to be carefully watched. M. M. Knappen Major A. C. D/Chief

5 OSS-Report: Interview with Pastor Niemöller [18. Juni 1945]. NA Washington, RG 84, 73712. - Kopf mit anschließendem Verteiler: Report No. L-80, Report from Germany, OSS Germany. - Vermerk: Secret. Datiert: 20. 6. 1945. Pastor Niemöller prefaced his remarks by stating that he had been out of touch with German affairs since his imprisonment ( 1 9 3 7 - 2 March 1938, 4 5

Vom U - B o o t zur Kanzel, Berlin 1934. Vgl. auch]. SCHMIDT, Niemöller, S. 40 ff. Vgl. W. N I E M Ö L L E R , Neuanfang 1945, S. 24 ff.

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Dokument 5

Moabit; 2 March 1938 to 11 July 1941, Sachsenhausen; 11 July 1941 to his release, Dachau) but that a certain amount of communication about church business and also about general problems had been possible through his wife with whom he conversed in a code undetected by the officials present during the interviews. 1. Views on Church Affairs1. Church affairs are evidently his most lively current interest. He stated that the Protestant Church should go back to the church constitution of 19222. While conceding the advantages of the constitution of 19333, particularly in its provisions for the stricter centralization of the church, he emphasized the importance of returning to an unassailable legal basis. Many people who were not entitled to vote, he pointed out, had participated in the church elections of 1933. Niemöller observed that he saw no great difficulty in getting rid of Nazism in church life. Throughout the Nazi period a great majority of German Protestant parishes (9000 out of 140004) were in the hands of open supporters of the Confessional Church. Niemöller anticipates that it will quite naturally take over the leadership of Protestantism. He offered rather flexible views on the question of the schools. In parts of the Reich where either Protestants or Catholics were in a great majority, he felt that the schools should be under the essential control of the confession that predominated. He also definitely opposed a full separation of church and state. If such a seperation came about, as it had come about in France, the German people would lose their main spiritual foundations, which would lead to a moral emptiness in public life. He was convinced that the Protestant churches in territories which might be taken away from Germany would continue to look to German Protestantism as their leader. German national feeling and the religious sentiments of the people in these territories would go hand in hand. 2. Protestantism and Catholicism. Niemöller would not advocate a more intimate cooperation between the Protestant and the Roman Catholic church. He said that closer cooperation with the Protestant churches in England and Sweden might be possible, although Vgl. auch Dokument 4. Gemeint ist die Verfassung des Deutschen Evangelischen Kirchenbundes vom 25. Mai 1922. Druck:]. HOSEMANN, Kirchenbund, S. 14 ff. 3 Gemeint ist die Verfassung der Deutschen Evangelischen Kirche vom 11. Juli 1933. Druck: GB1DEK 1933, S. 2 ff. 4 Nach Angaben von W. NIEMÖLLER, Pfarrernotbund, S. 131 f., gehörten 1938 dem Pfarrernotbund noch 3933 aktive Pfarrer an, was einem Anteil von 20,9 Prozent der aktiven Pfarrerschaft entsprach. Vgl. auch die von K. MEIER, Kirchenkampf, Bd. 3, S. 158 f., zitierte Statistik über die kirchenpolitische Zugehörigkeit der Pfarrer der Evangelischen Kirche der altpreußischen Union von Anfang 1939. 1

2

Dokument 5

23

he did not seem to put much store in it. However, with regard to the Roman Catholic Church, he stated that, quite naturally, when both churches had been persecuted by Nazism, a certain collaboration in practical matters had taken place, but it was not conceivable, in his opinion, for a Protestant not to be distrustful of the intentions of Ultramontanism, and close cooperation in social and political matters seemed to him impossible. Niemöller was extremely critical of what he regarded as the Allied policy of putting Roman Catholics into power in Bavaria and in the Rhineland, and said that such measures would undoubtedly increase the distrust between Protestants and Catholics. 3. Germany and Russia. Niemöller made it clear that he would take up political tasks only if it was absolutely necessary - only if, as under Nazism, the existence of all religious truth was threatened by the political situation. His main present desire, he said, was to return to his old parish at Dahlem; but he was doubtful whether he would be allowed to return because it was in the Russian zone. He said that he believed Germany would soon come entirely under Russian influence - partly because he could not see how the Americans hoped to hold their own politically against the Russians if, as he had heard, the USA intended to have only half a million troops in Europe; partly because Bolshevism seemed to him the only spiritual power in Germany at present, aside from Christianity, and the most likely legatee of political discontent. The contrast noted by the German people between the Russian-German football matches in Berlin and Anglo-American policy of treating them as "pariahs" seemed to him already to be overcoming the former German preference for the western allies. Niemöller expects the Russians to hold some kind of plebiscite within the next six months and thought that Germany might well become a federal state within the Soviet Union. While he would certainly not welcome such a development, he said, he was yet to a certain extent reserving his judgement to see whether there might not be genuine changes in Soviet policy - for example, on the question of religious freedom. He stated that he very much appreciated the permission granted by the Russians to his second son to announce over the radio for his father's benefit that he was alive and a prisoner. He contrasted this somewhat bitterly with the fact that after some seven weeks with the Americans he still did not know the fate of his wife. (He has since been informed that his wife is safe and that they will soon be reunited.) Niemöller observed that he had some acquaintance with Krummacher, the leading Protestant minister in the Free Germany movement5, but that he did not have much impression of him. He added that he had known nothing about the movement before his liberation. 5

Gemeint ist das Nationalkomitee

Freies Deutschland. Vgl. F. W. KRUMMACHER, Ruf.

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Dokument 5

4. Niemöller and the Nazis. Up to the outbreak of war, Niemöller stated, he was opposed to it; but once it had begun he could see no alternative than to take up the fight to one's nation. It was particularly easy to adopt this position, he said, because the "Polish terror" just previous to the outbreak had been real. He claimed to know many German Protestant clergymen who had been "slaughtered" in Poland. Accordingly he had volunteered for active service. However, he added, later on, especially after he was transferred to Dachau, he had prayed for the defeat of the Nazis. Although he had always considered Hitler as a fool and a fanatic, he had never realized that he was a criminal until Dachau. When asked about the events of 19346, he said that he had really believed that there had been a conspiracy on the part of persons anxious for an understanding with France, and that therefore the actions of the Nazis had been to some extent justified. One piece of evidence which had helped convince him of the criminality of the Nazis was a document he had seen at Dachau ordering the liquidation of another prisoner coincident with the next raid on Munich so that it might be announced that he had been killed during the raid. This order was given by Himmler on the express demand of Hitler. While Niemöller emphasized that he was now convinced that the Nazis were criminals, he also emphasized that many army men, for example, had been put into SS uniforms against their will. This was the case at Dachau, where many of the guards arrived still wearing Wehrmacht uniforms. Furthermore, he said, many of the atrocities in the concentration camps had to be understood as pathological - a kind of contagious disease to which others than Germans might succomb. With regard to the question of popular knowledge of these atrocities, he stated that he himself had been ignorant until he actually saw them. He described how those who were released were threatened with worse punishment if they should recount their experiences. The most difficult problem, he said, was presented by those men still in their twenties - especially the war prisoners who were captured when Germany was still victorious and probably could not easily grasp the changed situation. They would return with a certain amount of national pride; and it would be necessary to treat them carefully, because, if their pride was taken away, they would have nothing to hold on to and would become completely demoralized.

Gemeint sind die Ereignisse des sog. Röhm-Putsches um den 30. Juni 1934, als auf Befehl Hitlers zahlreiche hohe SA-Führer, aber auch konservative Regimegegner ermordet wurden. Zur Reaktion der Kirchen vgl. K. SCHOLDER, Kirchen, Bd. 2, S. 256 ff. 6

Dokument 6

25

6 Marshall M. Knappen: Report on Interview with Bishop Wurm of Württemberg (leading Protestant ecclesiastic of Germany), 22 June 1945 NA Washington, RG 84, 737/2.- Kopf: Headquarters, US Group CC, Internal Affairs and Communications Division, Communications and Education Branch, Education and Religious Affairs. - Datiert: 23. 6. 1945. - Druck: Α. Boyens, Kirchenpolitik, S. 89 f f . To: Director, Internal Affairs and Communications Division. 1. Present at Interview. Bishop Wurm, Dr. Thielicke, Dean of Stuttgart, Dr. Bernhard Müller1, Student Christian Movement Secretary, Lieutenant Lapp, and the undersigned. 2. In the opening small talk the Bishop told of meeting the liberated Niemöller a few hours before and being embraced by him "for the first time". (They had been rival church leaders in the Anti-Nazi faction of the German Evangelical Church.) No shrinking violet, the 77 year old prelate suggested that an account of this be given to the press and put on the radio along with a sound recording he understood Niemöller had made. 3. The Bishop then read a statement containing the following statements and requests: a. The Church was an institution devoted to the establishment of a Christian order opposing equally Nazism and "Collectivism" (Communism). b. To establish this order the Church needs the following conditions: 1. A respected Sunday. (Therefore German civilian labor should not be requisitioned for Sunday work.) 2. Christian education in schools, and Christian youth work. 3. Permission to carry on charitable work. 1 Der Gesprächsteilnehmer war Dr. Eberhard Müller; sein Bruder Bernhard fungierte während der Informationsreise Wurms zur Vorbereitung der Kirchenversammlung von Treysa als Dolmetscher. Am nächsten Tag, den 23. Juni, wurden Wurm, Pressel und Thielicke in Frankfurt von Murphy empfangen (Dokument 7). Infolge äußerer Schwierigkeiten (Passierscheine, Benzinzuteilung) konnte Wurm seine Reise nach Bethel, begleitet von seiner Frau, Pressel und Manfred Müller, jedoch erst am Abend des 26. Juni fortsetzen und mußte deshalb die geplante Fahrt ins Rheinland aufgeben, während Thielicke, Bernhard und Eberhard Müller nach Stuttgart zurückkehrten. Nach „Beratungen mit Pastor D. von Bodelschwingh, Präses D. Koch in Bielefeld und Präses D. Happich in Treysa", in denen „die Tagesordnung, der Ort und der Zeitpunkt der Konferenz festgestellt" wurde, traf Wurm infolge erneuten Benzinmangels erst am Abend des 29. Juni wieder in Frankfurt ein, so daß das geplante zweite Gespräch mit Murphy nicht zustande kam (Wurm an Murphy vom 2. Juli 1945: NA WASHINGTON, RG 84, 717IX). Am 30. Juni und 1. Juli 1945 fanden dann weitere Gespräche mit Vertretern der Militärregierung statt (Dokument 9 und 10). Zu den Stationen der Informationsreise Wurms vgl. auch J. THIERFELDER, Wurm, S. 158 ff., der sich auf einen Bericht Presseis stützt.

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Dokument 6

4. Reopening of theological seminaries. (July 1 reopening claimed promised by French.) 5. Assistance with materials and labor in rebuilding churches. At least one large church in each city should receive a construction priority. 6. Laymen and laywomen as church workers. 7. A purging of Nazi elements in the clergy. (This and the following items to be taken care of by churchmen themselves.) 8. Reorganisation of constituent elements of Evangelical Church. 9. Return to the pre-Nazi church constitution of 1922 2 . 10. Permission to establish contact with the Protestant churches of Switzerland, Sweden, the United States, Great Britain, Norway, Denmark and Holland. 11. Restoration to duty of ΡW pastors and theological students. a. This point was particularly urgent since he alleged the French were seizing former P W s released by the Americans, tearing up their discharge papers and taking them to France. 12. Regular monthly quotas of gasoline for distribution to church officials so they could apportion it to subordinates. 13. Expansion of present Protestant press which now consists of one fourpage weekly in each of Bavaria, Hessen and Württemberg. 4. The Bishop expressed his appreciation of the cooperation which the Protestant churchmen had already received from the Allied authorities. 5. The Bishop indicated his intention to discuss the broad problem of economic conditions and their effect on the churches at his conference with Ambassador Murphy which had been arranged for 23 June at 10.30 hours 3 . 6. In his response, the undersigned a. Thanked the Bishop for the information he had supplied. b. Stated that the detailed requests could not be answered immediately, but would be seriously considered. c. Asked the Bishop to bear in mind that 1. we were still relatively recent-comers here, and that all problems could not be solved at once, and 2. the United States was still engaged in a war with Japan, which in case of a conflict of interests must be given the priority. d. Outlined again our general policy in the field of religious affairs, emphasizing our intention to be just to all elements in German society, but to favour no particular religious or non-religious interest, and so far as consistent with military security to leave religious questions to the German people themselves. Gemeint ist die Verfassung des Deutschen Evangelischen Kirchenbundes vom 25. Mai 1922. Druck:]. HOSEMANN, Kirchenbund, S. 14 ff. 3 Vgl. Dokument 7. 2

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Dokument 7

Conclusions and Recommendations. a. A combined Niemöller-Wurm appeal to Protestant and Anti-Russian elements in the United States against American occupation policy in Germany appears imminent. b. To attempt to cut off communication entirely appears impractical. c. Interested Divisions and Agencies (Political, Public Relations Office) should receive copies of this report. M. M. Knappen Major, AC Deputy Chief

7 Marshall M. Knappen: Report on Conferences with Bishop Wurm's Party, 23 June 1945 NA Washington, RG 84,734/23.-Kopf: Headquarters, US Group CC, Internal Affairs and Communications Division, Communications and Education Branch, Education and Religious Affairs. - Datiert: 26. 6. 1945. To: Director, Internal Affairs and Communications Division. 1. Conference between Ambassador Murphy and Bishop Wurm. Dean Pressel and Major Knappen also present 1 . a. The Bishop began by expressing his gratitude for the removal of the Nazi oppression and stated that the object of his trip was to visit and reorganize elements of the Evangelical-Lutheran church, hitherto dominated by the German Christian (Nazi) element. He expressed a wish to make a similar trip into Russian territory. He also requested that, when Allied military authorities took any action against Evangelical Lutheran Churchmen, as he understood they had against the Head of the Thuringian Church, Dr. Rönck 2 , (previously unreported at this Headquarters), he should be notified. He indicated that, in the area already visited, church finances were not a pressing problem. Church attendance was increasing, but in the French-occupied area the civilian morale, which had been good immediately after the end of the war, had become very bad as a result of systematic expropriation of moveable goods and continued assaults on women and girls by colonial troops. 1

An der Unterredung nahm auch Helmut Thielicke teil. Vgl. seinen Bericht des Empfangs (Gast, S. 207 f.) 1 Rönck war am 30. April 1945 als Exponent der Deutschen Christen und der NSDAP von der amerikanischen Besatzungsmacht verhaftet worden. Vgl. K. MEIER, Kirchenkampf, Bd. 3, S. 492 f.

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Dokument 7

b. Bishop Wurm then read a list of requests, as follows: 1. For a conference of representative Evangelical clergy from the western part of Germany, and for the communication facilities necessary to make the preliminary arrangements: a. He was told that this request would be considered and answered later. Requests for the transmission of specific messages were to be left with Major Knappen who would make the appropriate recommendation. 2. For the broadcasting of church news on the radio: a. This request was granted in principle, subject to the overcoming of various practical difficulties. 3. For a renowal of Christian education: a. He was informed that, if the physical facilities could be found, no obstacles would be placed in the way of such a renowal. 4. For the release of PW pastors and theological students: a. A special conference on this subject was arranged with representatives of G-l 3 . When it was held later, they agreed to give a definite answer when the Bishop's representative returned on July 2. 5. For a differentiation in the treatment of officials who had been genuine Nazis and those who had been merely nominal members of the Party: a. He was informed that this was a question of great difficulty which was under constant review, and that individual cases should be taken up with local Military Government detachments. b. In a later conversation with Major Knappen, the Bishop returned to this subject and asked that when Military Government officials were considering a given case they should consult the local churchmen on the matter of the individual's reliability, and not consult "anti-fascist committees" and such groups, which were in fact sometimes consulted although they represented minority elements only. He said that sometimes these bodies were composed of people who had been long in concentration camps and did not know community sentiment as did the churchmen who could speak for the majority element in a given community. 1. The Bishop was informed by Major Knappen that, while Military Government detachments would doubtless be glad to receive information from all quarters if offered, it was not the desire of Military Government to involve churchmen in political matters. c. Ambassador Murphy expressed his interest in hearing the results of the Bishop's survey of the church situation in the area to be visited, and it was agreed that the Bishop should call again on Thursday, June 28, at 15.00 hours4. Generalstabsabteilung der US-Army für Personalwesen. Als Termin für das geplante zweite Treffen mit Murphy wurde schließlich der 29. Juni vereinhart (Dokument 9). Diese Angabe wird auch durch das Schreiben Wurms an Murphy vom 2. Juli 1945 bestätigt: „Z« meinem größten Bedauern war es mir nicht möglich, den zuletzt vereinbarten Termin am Freitag, den 29. Juni, einzuhalten, weil ich infolge eines dreistündigen Aufenthalts in 3 4

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2. Conference between Dr. Pressel, Dean of Württemberg, and Major Knappen on the Revival of Christian Youth work. a. The Dean emphasized the desire of the Church to fill as soon as possible the gap left by the disappearance of the Hitler Youth movement. He indicated that in certain communities such as Stuttgart so-called "Anti-Fascist" youth committees were appearing, which claimed to be the successors to the Hitler Youth. Actually, he maintained their program would soon develop into one of communism which, in the opinion of his group, was not much different from Nazism. 1. He was asked to bear in mind that the USSR was an integral member of the Control Council, and no more was said on this point. b. The Dean expressed the hope that encouragement would be given to the formation of young people's Christian societies of all sorts, which, once organized, he thought, would, without too great difficulty reshape the former Hitler youth to a Christian pattern. 1. He was informed that the matter was being carefully considered and that whenever youth activities by voluntary agencies were permitted the churches would receive the right, along with other agencies, to form such youth groups. 3. Recommendation. a. All attempts to build up a semi-autonomous anti-Russian political organization under the guise of ecclesiastical activity should be carefully watched. M. M. Knappen Major, AC

8 Robert D. Murphy: Interviews with Pastor Martin Niemöller and Bishop Wurm [ca. 20.-23. Juni 1945]. NA Washington, RG 73714. - Vermerk: Secret. - Datiert: 25. 6. 1945. Druck: Α. Boyens, Kirchenpolitik, S. 88 f. [7ò:] The Secretary of State, Washington. I have the honor to inform the Department that I have had interviews during the pst few days with Pastor Martin Niemöller and Bishop Wurm of in Kassel infolge Benzinmangels erst abends 19 Uhr in Frankfurt eintraf. Ich bedauere außerordentlich, daß Sie infolgedessen vergeblich auf mich warten mußten und bin dankbar, daß ich am folgenden Vormittag Ihrem Stellvertreter einige Mitteilungen machen konnte" (NA WASHINGTON, R G 84, 737/1)

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Württemberg1. The views of these two leading German Protestant clergymen will, I believe, be of considerable importance in the minds of a serious element of the German population. They left no doubt in my mind that they intend to play an active role in the reconstruction of their country. Both are, I believe, ardent German patriots who have violently disagreed with policies of the National Socialist Party in the past but who are also capable of similar violent disagreement with the Allied occupation authorities. Bishop Wurm of course suffers the handicap of advanced age - he is 77 years old. Pastor Niemöller on the other hand is about 50 years of age, in good physical condition, notwithstanding his long confinement in a concentration camp and he is far more aggressive than Bishop Wurm. Both, I believe, can be useful to our Military Government authorities, but there is doubt in the minds of some of our officers who have contacted them that the relations with them in the future will be entirely smooth and easy. Pastor Niemöller has rather elaborate plans for his future activities which he contemplates will include extended visits to foreign countries, particularly Italy, Switzerland, Holland, England, and possibly the United States. Under our present policy of course, foreign travel is prohibited to German nationals. I am sure that Pastor Niemöller will violently protest against such restriction on his movements. I feel, however, that for the present it would be in our interest to have Pastor Niemöller devote himself to internal affairs, postponing his resumption of ties with clergymen abroad. Bishop Wurm, on the other hand, shows no desire to proceed abroad but he is at present on a tour of western Germany due to the disruption of communications - the Department understands of course that there is no interurban telephone or telegraph service, nor are German civilians able to send letters by post. During the course of his conversation with me Bishop Wurm indulged in a dispassionate account of conditions in southern Württemberg, which is occupied by French forces. He said that the population suffered terribly, particularly at the hands of French Colonial troops - North African Arabs and Senegalese. The Bishop stated that as a result of widespread and wanton looting and pillage the country was being stripped of its possessions, and that there had been indescribable thousands of cases of rape and mistreatment. The Bishop said that he had brought this matter to the attention of the French officer in command of Stuttgart who he was sure deplored some of the incidents and explained that Colonial troops were at times difficult to manage. I enclose a copy of a memorandum of June 23 prepared by Major M. M. Knappen 2 , Deputy Chief, Communication and Education Branch, US Group C C , regarding his interview with Bishop Wurm. I invite the Depart1 1

Vgl. Dokument Dokument 6.

7.

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ment's attention to the suggestion made by Major Knappen in "Conclusions and Recommendations" (a) stating that it appears imminent that there will be a combined Niemöller-Wurm appeal to Protestant and anti-Russian elements in the United States against American occupation policy in Germany. I might say that in my conversation with both of the clergymen no such intimation was given. Robert Murphy

9 Theodore E. Lapp: Report on Conference with Bishop Wurm's Party, 30 June 1945 NA Washington, RG 84, 737/1.- Kopf: Headquarters, US Group CC, Internal Affairs and Communications Division, Education and Religious Affairs Branch. - Eingangsstempel: 2 Jul 1945, US Group CC.-Datiert: 30.6.1945. To: Director, Internal Affairs and Communications Division. Conference between Mr. Jacob D. Beam, US Political Officer representing Ambassador Murphy, and Bishop Wurm, lieutenant E. Singer, US [2 Buchstaben unleserlich], 1st Lieutenant Theodore E. Lapp, Manfred Müller, and Dr. William Pressel, Dean of Württemberg, also present. 1. The Bishop expressed his regrets that he was unable to keep his scheduled appointment on Friday, 29th June1. 2. He stated that the purpose of the trip he had just completed was to survey the condition of the Protestant churches, and to make preliminary preparations for a conference of Protestant church leaders to be held, if approved, at Treysa, near Kassel, on August 30, 19452. 3. The leaders of about 15 Landeskirchen in the western part of Germany have been invited to attend the conference. Pastor Niemöller and Bodelschwingh have also been invited. The Bishop referred to himself as the "head" of the Protestant Churches. In response to Lieutenant Singer's question, the Bishop replied that he expected to be elected head of the Protestant Church. Niemöller would be his "right hand". "I am old", said the Bishop, "and Niemöller is the logical one to succeed me." In response to Lieutenant Singer's question as to who decides which leaders should be invited, the Bishop replied that he was personnally issuing the invitations. 1 2

Vgl. Dokument 7, Anm. 4. Die Konferenz dauerte vom 27. bis 31. August 1945.

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Mr. Beam requested the Bishop to submit a complete list of the invitees, and all details regarding time and place of the proposed conference. 4. Based upon his junket, the Bishop made following observations: a. In general there was willingness to cooperate and go forward with their task among all the churches. However, there were fence-straddlers and opportunists among some of the churchmen. These would have to be removed. b. "The removal to France of much medical equipment from the famous Robert Bosch Hospital at Stuttgart, with the consequent decrease in facilities available to the native population, is a cause of concern. It is hard to reconcile with Christianity and humanitarianism, and increases the difficulty of the Church's work." c. He said further that he anticipated unemployment and hunger in Württemberg due to the removal of machines and industrial equipment, and that such conditions played into the hands of the radical elements. d. He said, "In removing public officials and industrialists from positions of responsibility, an attempt should be made to distinguish between those who were 'forced' into party membership and those who were members by conviction. I feel that many of these former 'Nazis' are indispensible, because they cannot be replaced. You are de-Nazifying too quickly, and putting people into positions who don't know their job. " He said many individuals and organizations were blanketed into the SS without any choice on their part. Mr. Beam replied that we were aware of the situation, but that careful, time-consuming discrimination was not always possible when dealing with an organization as dangerous as the SS. e. The Bishop anticipates difficulties and delays in working out church problems in Württemberg because of the necessity of negotiating and dealing with both the French and the American forces. 5. Bishop Wurm expressed the wish that the obtaining of gasoline might be facilitated for the work of reorganizing the Church. He said during his trip, when referred to local Bürgermeisters, he was often informed that the cities had scarcely enough gasoline to transport essential foodstuffs. Mr. Beam told the Bishop we were doing everything possible at the moment along these lines. 6. The Bishop said he wished he might be able to receive more news of the Protestant churches in Russian held territory. A detailed report of the Bishop's trip will be submitted to Mr. Beam and us within the next few days3. Theodore E .Lapp, 1st Lt. AUS 3

Vgl. Wurm an Murphy vom 2. Juli 1945 (NA WASHINGTON, KG 84, 737/1).

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10 Jacob D. Beam: Memorandum of a Conversation with Bishop Wurm of Württemberg [1. Juli 1945]. NA Washington, RG 73711. -Druck: A. Boyens, Kirchenpolitik, S. 85 f f . To: Ambassador Murphy1. Bishop Wurm of Württemberg came in this morning2 with a pastor from Hannover and another pastor from Württemberg to report on the visit he has made to German church leaders in the United States and British areas. He got as far as Westphalia, where he saw Praeses Koch, and Bielefeld, where he saw Pastor Bodelschwingh. Bishop Wurm said it was the desire of these two churchmen and himself to call a conference of German Protestant church leaders some time in August. The attendance would be in the number of some 30 or 40 and would, for the most part, be made up of the heads of the various State churches in the United States and British areas, plus Pastor Niemöller. Some of the present heads of the State churches (Landeskirchen) would not be invited (and this might include Bishop Marahrens of Hannover3, since they were German Christians or had cooperated with the Nazis. I made it clear to Bishop Wurm that we would have to have a list of the proposed attendants, their places or residence, and the time and place of the proposed meeting before an approach could be made to the proper military authorities for permission to hold the conference. Bishop Wurm said he understood this and would send this office his proposals within the next few days. He indicated that the conference would be one of church leaders and would not be a Synod as such. Reporting on his tour 4 , Bishop Wurm said that there was a healthy religious spirit in the German Protestant churches which had been strengthened by the experiences they had had to endure under the Nazis. There was an adequate number of younger pastors, although quite a few of them had been in the German army and had not yet found their way home. It was anticipated that the seminaries could be filled again shortly, but one difficulty might be the replacement of theological professors who had died or retired during the last few years. The Confessional opposition church had provided an overall organization which might be built upon to establish closer unity among the Protestant churches in Germany. 1 Den Bericht Beams fügte Murphy am 2. Juli 1945 als Anlage seinem Schreiben an den amerikanischen Außenminister hei (NA WASHINGTON, RG 84, 737/4). Druck: A. BOYENS, Kirchenpolitik, S. 85. 2 I.Juli 1945. 3 Zum Fall Marahrens vgl. G. BESIER, „Selbstreinigung", S. 111 ff. 4 Vgl. Dokument 6, Anm. 1.

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With respect to general conditions, Bishop Wurm said that they had somewhat deteriorated since the beginning of the occupation. He mentioned the hardship caused by requisitioning of food and machinery, but I pointed out to him immediately that, unlike the German armies, the allied armies lived on food they brought with them and that such requisitioning as took place was for the foreign workers brought to Germany against their will, and for the German local administrations. Bishop Wurm said he recognized this and his remarks had particular reference to the French area. I mentioned that it was our understanding that he had already made representations to the French authorities. He expressed his fear that control might pass into the hands of "extremists" in Germany if hardships became more acute. Bishop Wurm then took up the case of those young people who, he said, had been forced into the SS against their will and were still being held prisoners of war. I said this might be so, but pointed out that the SS was a particulary dangerous organization and that it could be fully understood that much care and time was necessary in examining the records of its members. Bishop Wurm then expressed the hope that we would not be too severe on German officials who held nominal membership in the Nazi party and who, he claimed, were in some cases being replaced by incompetent and inexperienced substitutes. In this instance I pointed out, members of the Nazi party must also be considered to be under suspicion and that hasty decisions could not be taken on the side of leniency. Bishop Wurm finally interceded on behalf of Mayor Ströhn 5 of Stuttgart, who had been arrested at the instance of American authorities. Bishop Wurm said he knew him to be an honest man who had done much for Stuttgart and who was not a confirmed Nazi. I mentioned that the Mayor had likewise been head of the Auslandsinstitut which had caused a lot of trouble abroad. Bishop Wurm tried to make a distinction between this institute'and the Foreign Organization operated by Bohle 6 . Bishop Wurm promised to send us a copy and a translation of his report on his visit through the United States and British areas. He hoped favorable action could be taken on the proposed church leaders' conference, the details of which he would likewise let us have shortly7. There is no doubt that Bishop Wurm is nationalist in his outlook and will try all along the line to get an amelioration of the restrictions and terms imposed upon his people. He regards himself as the unquestioned leader of the German Protestant church and said his position as such was recognized by Pastor Bodelschwingh and Praeses Koch. These men were the core of German Protestant resistance to the Nazis and their association with the 5 Ströhn,

1933 von den Nationalsozialisten zum Oberbürgermeister der Stadt Stuttgart ernannt, war zugleich Vorsitzender des Deutschen Auslandsinstituts. 6 Bohle, 1933 Chef der Auslandsorganisation der NSDAP, leitete von 1937 bis 1941 als Staatssekretär die Auslandsorganisation im Auswärtigen Amt. 7

Vgl. Wurm an Murphy

vom 2. Juli 1945 (NA WASHINGTON, R G 84, 737/1).

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proposed conference gives the proposal considerable standing. On the other hand, it will doubtless become evident that the German church leaders intend anything but submission and will try to assert a will of their own. J. D. Beam

11 Francis S. Harmon: Notes No. 19 [Bericht über eine Unterredung mit Martin Niemöller am 6. Juli 1945] NA Washington, RG 84, 73712. - Ohne Datum1. Reporting Two Hour Interview with Dr. Martin Niemöller (formerly pastor of Dahlem Lutheran Church in Berlin), held in office of Lieutenant Colonel Hugh O. Davis, Public Relations Division, Frankfurt Military Government with Colonel Davis, Darryl F. Zanuck, Vice President 20th Century-Fox Film Corporation, and Francis S. Harmon, Executive Vice Chairman, War Activities Commitee - Motion Picture Industry2. 1. Preliminary Amenities. Mr. Harmon delivered to Dr. Niemöller from a New York publisher the first copy he had seen of a book titled "I was in Hell with Niemöller" (written under nom de plume of Leo Stein, by a young Jew in the same prison for a time with Niemöller). Mr. Harmon mentioned the recent visit to Europe of Bishop G. Bomley Oxnam, President of the Federal Council of [the] Churches of Christ in America, and told Dr. Niemöller that Bishop Oxnam had spoken pleasantly of their talk in Italy. 2. Niemöller's Press Conference in Italy. Mr. Harmon made refence to the press conference which Dr. Niemöller held in Italy3 and asked the Pastor für Den Bericht sandte Harmon am 22. August 1945 mit einem persönlichen Anschreiben an F. C. Oechsner, Public Relations Chief, Political Division, US Group CC: "I take pleasure in enclosing notes prepared since my return relative to the interview with Dr. Niemöller and conferences the next day with you and Mr. Wenner and others. I trust this material will be helpful. I am capitalizing every opportunity to discuss the church situation in Germany with religious leaders h e r e . . . " 1

( N A WASHINGTON, R G 8 4 , 7 3 7 / 2 ) .

Die Unterredung fand, am 6. Juli 1945 in Frankfurt statt und war auf Veranlassung Harmons, der auch dem Finanzausschuß des Federal Council of the Churches of Christ in America vorstand, arrangiert worden. Am nächsten Tag setzte sich Harmon gegenüber General Betts und General Adcockfiir die Genehmigung der Reiseanträge Niemöllers in die Schweiz und nach England ein und empfahl zugleich, hohen amerikanischen Kirchenvertretern die Einreise nach Deutschland zu erlauben, damit sie die Militärregierung in kirchlichen Angelegenheiten beraten könnten. Vgl. den Bericht Knappens "Report on the Niemöller Case to Date" vom 10. Juli 1945 ( N A WASHINGTON, R G 260, 5/304-1/8). 2

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his comments and impressions. Dr. Niemöller replied that a large press conference was held; that a few of the newspaper men were obviously hostile but most seemed genuinely interested in getting his story and listening to his views; and that he had received a cable from the International News Service shortly thereafter requesting a series of articles but that his transfer from Italy to Frankfurt had interfered. Dr. Niemöller, in response to another query, added that he had seen no press reports and had no idea what stories, if any, had emanated from the press conference. 3. "My Body Belongs to the State: My Soul Belongs to God." Mr. Harmon thereupon reviewed the sensational front page stories in the New York newspapers and told Pastor Niemöller that much space was given to his alleged statement that he had volunteered for service in the German navy from his place of solitary confinement, because "My body belongs to the state, though my soul belongs to God". Dr. Niemöller quickly commented: "I did volunteer and I did make that statement." Mr. Harmon explained that the attitude thus expressed and widely publicized had given grave concern to those in America who had most fervently commended Niemöller for his courageous denunciations of the Nazis from his pulpit which resulted in his solitary confinement as a personal prisoner of Adolf Hitler. Mr. Harmon commented further that avowed pacifists such as his own pastor, Dr. Harry Emerson Fosdick, could not fail to be surprised at Dr. Niemöller's voluntary offer to put on an uniform and resume his former status as a submarine commander, while such friends as Dr. Daniel A. Poling of Philadelphia backed this fight as a crusade against the Nazi philosophy which was in absolute conflict with the Jewish-Christian emphasis upon the dignity of man and the sacredness of human personality. Harmon added that 3 Am 5. Juni 1945 batte Niemöller in Neapel alliierten Pressevertretern mitgeteilt, daß er sich im September 1939 aus dem KZ Dachau freiwillig, aber ohne Erfolg zur Kriegsmarine gemeldet hatte. Weiterhin hatte Niemöller erklart, daß er sich dem Totalitätsanspruch des NS-Staates ausschließlich aus religiösen Gründen widersetzt habe und daß für das deutsche Volk eine Demokratie nach angelsächsischem Muster nicht in Frage komme. Vgl. den ausführlichen Bericht der „New York Herald Tribune" vom 6. Juni 1945 "Niemoeller sees Germany unfit for democracy on US lines": "'The German people are very different from American and English people', he continued, in English. 'The Germans like to be governed. They like to live under some authority and not to be mingled into politics and such things... The greatest shortcoming of the Weimar regime was that it was never able to impart any decisive authority. That was what gave Hitler his tremendous success." Mr. Niemöller was asked what kind of government Germany could maintain. He said he did not know. Asked whether he meant that the Germans were incapable of democracy as it is known in America, he said: 'Of what you call democracy we are incapable, but every country has a different kind of democracy. That sort of democracy which would be useful for Germany must be found. I don't say there is no kind of democracy that they could live up to'". Weitere Presseausschnitte: WCC GENF, Germany 284(43). Vgl. auch J. BENTLEY, Niemöller, S. 193 ff.

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speaking for himself, he belonged to this group and felt the war had as its objective the overthrow of the worst group of international gangsters which has ever cursed the planet and that he could not understand how Dr. Niemölleran admitted anti-Nazi, jailed by Hitler, could offer his services to the German Navy. Dr. Niemöller replied substantially as follows: I do not expect you to agree with me. Frankly, my decision left me with "a bad conscience". I mean that it was not an easy decision - one where all the right appeared on one side of the argument and all the wrong on the other. Unless you have been in solitary confinement for several years, as I have, you cannot understand the mental struggles through which one passes. Look at my situation: One of my boys was called to the colors upon the commencement of the war; another went a short time later and a third had put on a uniform by the time I volunteered. I have always thought it is one of the tragedies of war that the young die for the old when instead, the old should be dying for the young. I had spoken from my pulpit against Germany again becoming involved in bloodshed. I helped write resolutions at Church meetings against war. But another war had come. My country was at war. My sons were in it. I was in good health and I felt I should offer my services. I talked with my wife about this for a moment when the prison guards were not listening. She conferred with my lawyers and on her next half hour visit a month later they told me they felt I should go ahead if still of the same mind. I thereupon wrote Raeder (Grand Admiral of the German Navy) substantially as follows: I was officer of the German Navy in the last war. I am good in health. Three of my sons are in the German army. I offer my services to the navy. No reply came from Raeder but two and a half months later Keitel (Head of the German General Staff) wrote me about like this: Your letter comes to me for attention. The Third Reich cannot use your services. Keitel. 4. Hoped Nazis Would Be Overthrown. Dr. Niemöller said further that he had hoped the Nazis would be overthrown during the war and had this prominently in his mind when he volunteered for naval service. History is filled with cases, he continued, where a group which gets a country into war, falls from power when reverses come. The Pastor said frankly that if he had been in uniform in July, 1944, at the time of the attempted coup, "I would certainly have been killed along with the others". His hope for overthrow of the Nazis was linked with a yearning to see Germany secure "an endurable peace", and his statement about his body belonging to the state and his soul to God "grew out of my Lutheran theology with which I do not expect you to agree". 5. How About that Personal Oath to "The Führer"? Colonel Zanuck reminded Dr. Niemöller that if his offer to don a uniform had been accepted, ist

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would have been necessary for him to have taken a personal oath of loyalty to adopt Adolf Hitler as his führer - after years of solitary confinement as Hitler's personal prisoner. Dr. Niemöller replied that, from his cell, he was thinking things through one step at a time, and as before stated, he had acted with some misgivings in offering his services and the refusal to accept his offer had relieved him from the necessity of facing the difficult matter which Colonel Zanuck had mentioned. 6. German War Guilt. The discussion turned next to the question of the war guilt of the German people. Dr. Niemöller declared that he thought the German people must accept responsibility for events up to 1938 but thereafter the Nazi leaders had the country by the throat and nothing the rank and file could do, could change the situation. Between 1933 and 1938, if the volume of protests had been strong enough and concerted enough, subsequent events might have been different, he said. Pastor Niemöller reminded us that it was during this period that he personally took a public position in conflict with the Nazis, which landed him in a concentration camp. There are millions of humble folk, he continued, who are a part of the stream of history and who can help to change the course of the stream while it is moving slowly but when the stream begins to flow too fast for them, they are carried along with it as a part of it and go on over the precipice. I could not stand in a pulpit and tell "the little people" in my congregation that they, individually, were responsible for events after 1938. Take the case of a butcher in a little town of three or four thousand people, whose family livelihood depended upon his trade. Such a man most likely joined the Nazi party because his friends, neighbours and customers were joining and not through any great love for the Nazi leaders or any intellectual acceptance of their philosophy. Dr. Niemöller stated positively and unequivocally that those responsible for the atrocities in the concentration camps should certainly be punished and also the members of the Gestapo and the war criminals at the top. 7. How Re-educate the German People? Mr. Harmon asked Dr. Niemöller how he would propose to handle the situation within Germany so as to prevent the Germans for precipitating another war of conquest within a generation or two. Dr. Niemöller replied substantially as follows: The executive wing of the German government has been strong; the legislative branch very weak. The occupying authorities should try to correct this by commencing in the grass roots to develop a sense of responsibility and of direct individual participation in local government. It truly representative government could be established in the villages, towns and cities, he thought

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similar governments could be established later in the German states and finally in the various departments of a national government. Dr. Niemöller described the pre-war political parties as too weak to cope with today's situation and hopes none of these parties will be resurrected. The German has always respected authority; he must now develop a sense of personal responsibility, he added. 8. How can the Churches Help Turn Germany from War to Peace? Dr. Niemöller declared that if he were occupying a pulpit today, he would attempt a. to save the older people from desperation, and b. turn the feet of the young people into new paths. He elaborated upon the second point by reminding us that for 12 years the Nazi philosophy had been dominant and the German youth had known nothing else except as Protestant and Catholic churches were able to resist the pagan approach of the Nazis. Today's children must receive proper education to fit them for citizenship in a different Germany. The Catholics are fortunate, Dr. Niemöller said, in having a central authority outside Germany and a sufficient number of Dioceses within each occupied zone to furnish the nuclei for effective church organization and administration. Absence of a Central Protestant organization, he regards as a definite handicap, pointing out that the Lutheran church had its headquarters in Berlin4 and some of its most powerful elements in the Eastern part of the country, now cut off from the churches still in operable condition in the British and American zones. In short, the dividing lines between the zones cut the Protestant organization all to pieces while Bavaria, Catholic stronghold, was so fortunate as to be entirely within one zone with its church organization intact. Young ministers of courage and strong convictions - both Protestant and Catholic - are coming home from war service as chaplains. Their casualities were high; their war record good; they are men of strong conviction, otherwise they would not have entered the ministry in a time when that calling was the object of Nazi wrath and ridicule. These young ministers, in Dr. Niemöller's opinion, face the heavy responsibility of rebuilding the spiritual foundations of the German people. 9. What about Niemöller? - some personal impressions. A. A man of strong personality, real scholarship, deep convictions, and unquestioned courage. B. A queer mixture of U-boat Captain and German theologian who consulted not only his conscience but his wife and his lawyers! 4

Niemöller bezieht sich hier offensichtlich auf das Berliner Sekretariat des Rates der EvangelischLutherischen Kirche Deutschlands, das seit Oktober 1944 jedoch kaum mehr handlungsfähig war und im Frühjahr 1945 seine Tätigkeit ganz einstellen mußte. Vgl. K. MEIER, Kirchenkampf, Bd. 3, S. 574.

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C. Respect of Authority. There is every indication that the same point of view which lead Dr. Niemöller to say that his body belongs to the state and his soul to God, will now lead him to accept and to respect the authority of the military government in the American zone of occupied Germany as the de facto agents of the state to which he owes obedience. The same mixture of German militarism and German theology which prompted him to volunteer for war service, will now prompt him to help the occupying authorities. To what extent his assistance is desired and should be utilized is for others to decide. D. A man of suffering and acquainted with grief - he wrestled alone in his cell with the conflicting claims of his duty to his family, his country, his church and his God. E. "Render unto Caesar the things that are Caesar's, and unto God the things that are God's." Tens of thousands of ministers in warring countries have pondered this admonition of Jesus of Nazareth and have drawn the line between temporal and spiritual authority in so many different places that this No-Man's Land has become War Zone No. 1 - the world's most battle-scarred "theatre of operations." Niemöller's mixture of Prussianism and Lutheranism brings him out in what many of us regard definitely as "enemy terrain" filled with intellectual dangerous "minefields". Frankly, the writer of these notes cannot go along with Niemöller. But it is Niemöller and not the writer who had seven years in solitary confinement!

12 William Tindal: First Impressions of the German Evangelical Church, July 1945 PRO London, FO 1050/1682, 24B. - Ohne Datum1. These impressions have been obtained by personal contact with representative clergy in a tour undertaken in the last half of July through widely separated parts of the British Occupied Zone. The Religious Situation in General. Clergy, with whom I met 2 , spoke of three groups in Germany in these last years before the capitulation. G. BESIER, "Selbstreinigung", S. 32, Anm. 73, gibt als Datum den 11. August 1945 an. Anhand der Mitschriften und des Briefwechsels von Michaelis, der Tindal als Wegführer und Dolmetscher hegleitete, sind folgende Unterredungen belegt: Koch in Bad Oeynhausen (24. Juli), Held und Busch in Essen (26. Juli), Iwand in Dortmund (o.D.), Schreiner und Franke in Münster (28. Juli), Marinedekan Sontag und Marinepfarrer Schumacher in Preetz (31. Juli), Hemtrich in 1

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1. Those who gave their allegiance to substitute religions as typified by Rosenberg and the Nazi Party Cult. 2. Those whose outlook was simply irreligious, who no longer believed in anything. 3. Those of the Christian faith many of whom had been involved in a continuous struggle with the State. The Nazi Cult. This dangerous political religion was in most of its rites an imitation of Christianity. For baptism it substituted the dedication of youth, for marriage according to Christian writes a Nazi wedding ceremony. It had its own liturgy. Where the Lutherans read lessons from the Bible, it read passages from "Mein Kampf". "Mein Kampf" lay on an 'altar' on a Nazi flag, as the Bible lies on Lutheran altars. Christian Churches were not used, but old historic buildings. There was a special branch of Nazi Government, "Amt für Feiergestaltung" 3 (Department for the arrangement of religious ceremonies), and to this Department creations to be delivered at Nazi religious ceremonies had to be submitted for approval. This substitute religion received strong official support, but now that all political support has ceased it is withering rapidly. Those who spoke of it roundly declared it was dead and done with. The Irreligious Group. Very many of the youth went through Nazi education and took part in Nazi rites. There was now with them a vacuum in thought and for faith. Youth of the ages between 16 and 24 with whom important decisions about Germany's future must lie are now saying: "We do not believe in anything any more". There may be a few who still hold to Hitler and believe him to be in Japan and that he will come again to judge the world. There were many, however, who never gave lodgement to Nazi ideas. With them there were few positive effects, but serious negative ones: a. They had no true historical view about their own country; no Christian outlook on history nor about Christianity in their own land. b. The Bible had become a strange unknown book. c. They were taught to be insincere. A sinister dualism developed. Thus they would attend rites where flamboyant speeches were made, and afterwards utter the most scandalous jokes about the whole ceremony. The Hamburg (1. August), Stählin und Kloppenburg in Oldenburg (2. August), Lilje (o.D.) sowie zwei Unterredungen mit von Bodelschwingh (o.D.) (HA BETHEL, Tindal-Trip 1945). 3 Im Organisationshandbuch der NSDAP, München 1936, nicht nachgewiesen. Bei K. VONDUNG, Magie, S. 242 ff. finden sich Hinweise, daß es sich um entsprechende Stellen in der Reichspropagandaleitung, beim „Beauftragten des Führers" (Rosenberg), beim Reichsführer SS (Himmler) oder auch in der Reichjugendführung gehandelt haben könnte. Nicht ausgeschlossen sind auch deutschchristliche Einrichtungen.

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clever ones were completely cynical from start to finish. The simpler amongst them were deeply disillusioned, with the result that they have no more faith in anything. The Christian Groups. Within the German Evangelical Church there were three contending parties: the Confessional Church, the German Christians, and a Mediating Group. The framework of the Evangelical Church was never so closely knit as the Roman Catholic. In the past Lutheran and Reformed Churches have been aware of the need of closer integration but the organization set up has never carried much authority. The Nazi regime set out to enforce a single organization under a Reichsbischof. Pastor von Bodelschwingh of Bielefeld was nominated to the new post but Hitler refused to ratify the appointment and put in Müller instead 4 . Müller was one of the German Christian party and the readiness of that group to accord something like divine honours to Hitler, their efforts to introduce Nazi racialism and anti-semitism into the Church, and the fact that they really considered being German more important than being Christian, called forth the lively protest of a party in the Church who became known as the Confessional Church. This Confessional Church took its stand on the earlier Christian confessions and was composed of those willing to come out into the open and confess their faith when it was dangerous to do so. "To have suffered imprisonment is to possess theological virtue!" This Confessional Church was and is a movement within the Protestant Churches of Germany, and it is round this movement, led by Bishop Wurm of Stuttgart, an old man of 76, that the German Evangelical Church is taking new shape. At Easter 1943, in an endeavour to re-think the order and office of the Evangelical Church and to bring together the genuine Christian forces, the Bishop put down 12 points which he regarded as crucial in the situation then confronting the Church 5 . These 12 points set out the programme of the Confessional Church (see Appendix 2 for the complete document), e. g. the Church must be free to order its own life; to have the right of public assembly; to preach the Gospel; to celebrate the sacraments even in concentration camps; to instruct the youth in the Christian religion; to proclaim that the Christian religion is for the whole world. Stress was laid on restoring laymen to their rightful place. This document was sent to every pastor and congregation within the German Evangelical Church who were asked to give a Yes or Vgl. Κ. SCHOLDER, Kirchen, Bd. 1, S. 388 ff. sowie die Edition der stenographischen Aufzeichnungen und Mitschriften Meisers: VERANTWORTUNG FÜR DIE KIRCHE, Bd. 1. 5 Tindal bezieht sich auf die Erklärung "Auftrag und Dienst der Kirche" (sog. 13 Sätze) des Kirchlichen Einigungswerkes vom 25. April 1943, die maßgeblich auf einem früheren, 12 Punkte umfassenden Entwurf Wurms beruhte und von 86 Persönlichkeiten aus der Bekennenden Kirche und der bekenntnisgebundenen kirchlichen Mitte unterzeichnet war. Druck: J. THIERFELDER, Einigungswerk, S. 265 ff. Zum Einigungswerk vgl. auch K. MEIER, Kirchenkampf, Bd. 3, S. 161 ff. 4

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No. Some areas like Bavaria, Württemberg, and Baden were 100% with Bishop Wurm. Rhineland 70-80%, Westphalen 9 0 % , Hamburg and Hannover 9 8 % , Mecklenburg and Thuringia which were strongly German Christian 70% and 60% 6 . The next step was to appoint an Advisory Reich Council of seven men. These were: Dr. Meiser of Bavaria, Dr. Otto Dibelius of Berlin, Pastor Held of Essen, Dr. Volkmar Herntrich of Hamburg, Dr. Hanns Lilje of Hannover, Pastor Braune of the "Innere Mission", and Dr. Eugen Gerstenmaier of Stuttgart. These set to work to achieve a common mind concerning the pastoral functions and the leadership of the Church. This, however, is a complicated business. The Evangelical Churches include within them several distinctive traditions (see Appendix 3 for those within the British Zone 7 ). The 'Order of Battle' is not easy to grasp. Lutheran and Calvinistic traditions co-exist in the same areas and within the same district churches, and there are areas where the traditions are quite distinct. Some of the Lutheran Churches especially pride themselves on having weathered the storm "Intakt", and now with the disappearance of the Nazi Church Affairs Ministry 8 and the division of the country into zones of occupation it is hard to be sure that any one authority will really be accepted. This is partly because of the third group within the German Church, the Mediating Group. This was composed of those who would say, for example, that politically they agreed with Hitler though religiously they had hesitations. They felt in the Nazi movement a force to which they responded and from which it seemed wrong to stand aloof. Leaders like Bishop Marahrens of Hannover at one time belonged to this group 9 . It would appear, however, that now, in August 1945, the general leadership of Bishop Wurm is unchallenged within the Evangelical Church. The Bishop can rely on small groups up and down the country amongst whom there has been a quickening of faith. As well as the outward, violent, propagandist hapEntgegen diesem optimistischen Bild, das Tindalin Übereinstimmung mit früheren Berichten Schönfelds über die Bedeutung des Kirchlichen Einigungswerkes (vgl. J. WISCHNATH, Kirche, S. 16) gab, war die Erklärung über „Auftrag und Dienst der Kirche" jedoch auch in bruderrätlichen Kreisen und in den „intakten" Landeskirchen auf deutliche Vorbehalte gestoßen. Vgl. J. THIERFELDER, Einigungswerk, S. 161 ff. Über die Bedeutung der Erklärung hatte Tindal am. 1. August 1945 mit Herntrich gesprochen, der ebenso wie Walter Michaelis, der Vater von Tindals Reisebegleiter, zu den Unterzeichnern gehörte (HA BETHEL, Tindal-Trip 1945). 7 Der Anhang beruhte auf verschiedenen Materialien, die Michaelis für Tindal zusammengestellt hatte. Vgl. HA BETHEL, Tindal-Trip 1945. 8 Gemeint ist das Reichsministerium für kirchliche Angelegenheiten. 9 Zur Stellung Marahrens' vgl. E. KLÜGEL, Landeskirche. Wohl in Absprache mit von Bodelschwingh schrieb Michaelis am 30. Juli 1945 an Lilje: „Ist es auch erforderlich, daß Tindal auch Eurem Landesbischof einen Besuch macht? Dann aber bitte außerdem eine Unterredung mit Dir allein!" (HA BETHEL, Tindal-Trip 1945). Über die Unterredung mit Lilje in Hannover liegt von Michaelis kein Bericht vor. 6

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penings there has been a hidden history of Germany. More than once men said that the finest thing had been the power of Gospel in the quiet congregation. In the times of the great air raids people met for their devotions in cellars and amidst the ruins of churches and listened to the proclamation of the Gospel with new intentness. Such people are to be reckoned with in the coming days. The Plans of the German Evangelical Church. 1. To set their house in order. Bishop Wurm and his advisers already in July were undertaking certain journeys with this view, and as a result some offices have been resigned by men who were too much compromised by their past adherence to Nazism. The Advisory Reich Council plans to hold a conference at Treysa near Kassel (in the American Zone) August 27 - 3110. The purpose is to regularize church appointments, restore men to office, strengthen the democratic and lay elements, and generally to take counsel for the life and work of the German Evangelical Church. 2. To revive pastoral work in the Parishes. It was often said to me: "The hour of the pastor has come", "These war years were the finest and richest that I have had as a pastor". Experiments in "Evangelical Weeks" and adult education are beginning. There is little doubt that Church attendance is on a greater scale, and one British observer, the Commanding Officer of a Military Government Détachement, remarked that the children seemed "to know the form". In certain districts especially the family as an institution has been able successfully to resist Party [NSDAP] pressure. In the Ruhr valley the pastors sensed a new attitude to the Church on the part of the industrial workers who were by long tradition anti-clerical. Bismarck once commented that there had been no Wesley11 in Germany, but now the workers are more ready to send their children and to look with new eyes on the Church. One pastor, who at present lives amongst the ruins of Essen, wants to see the young clergy, at present prisoners of war, set free to come and build a Church amidst the cellars and broken-down houses, and to share the privations of winter with the people. Another leader insisted that the Church in Germany to-day must be a church of defeated people enduring the hard consequences of that defeat. They did not wish to be separate from their people. 3. To re-organize religious instruction. In this matter they look to their youth pastors, to the Deacons and deaconesses of the "Innere Mission" (a very large influential home mission body which 10 An den Vorbereitungen für die Kirchenversammlung in Treysa waren zwar frühere Mitarbeiter des Kirchlichen Einigungswerkes, nicht aber der Beirat als Gremium beteiligt. 11 John Wesley (1703-1791), anglikanischer Geistlicher, wirkte seit 1738 in Amerika und England als methodistischer Erweckungsprediger.

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runs kindergarten, hospitals, homes for the aged, etc.), and to the German Y M C A . I met two of the youth pastors, Hauptpastor Dr. Volkmar Herntrich of Hamburg and Pastor Wilhelm Busch of Essen, both recognized specialists on youth work. Busch said that in the past two years of the Nazi regime the Hitler youth were not under control. His own son never attended the meetings of the Hitlerjugend though this was a legal duty. Even under the Nazis he has large attendances of two to three hundred boys at his scripture lessons. Anything supposedly attractive was forbidden, but he managed to make the Bible exciting and in addition read them stories of missionary adventure! Now for many boys there is a spiritual vacuum. No cinema, no theatre, no games, no books, yet "Jesus walks in the ruins; our youth must see Him". Busch holds his meetings in private houses, in basements, in the open air. Considerable numbers come, but many boys are still with the Army which in the last months conscripted boys as young as 15. He confines himself mainly to the Bible teaching. I asked about other activities. The answer was that much time had to be spent in the struggle for bare existence - repairing houses, carrying water, standing in queues. Herntrich reported that as youth pastor he had travelled at the time of the air raids, but everywhere he had found the churches filled at the special youth services. 4. To further the work of the Inner Mission. Some of the children's homes and state institutions formerly run by Nazi Welfare are now being handed over to the Inner Mission or to Caritas (the corresponding Roman Catholic organization). The Inner Mission with its Headquarters in Berlin has Mother Houses and Institutes for Deacons where young men and women are trained for many forms of social work. A parallel organization is that of the world-famous institutions at Bethel, Bielefeld, connected with the name of Pastor von Bodelschwingh. Deacons and Deaconesses trained at Bethel carry out a variety of social work in the Ruhr and Rhineland. The Westphalian Church desires that some of its returned young pastors would belong to a community dedicated to charity and service, and with this in mind plans to hold theological and pastoral training courses in a college at Bethel. It is planned to resume in a small way the Voluntary Labour Service on a Christian basis. Boys of about 15 years are being gathered in the countryside and live in a community where, as von Bodelschwingh says, "new goals become visible and new songs are to be heard". 12 Vgl. auch die Mitscbrift von Michaelis über die Unterredung mit Busch am 26. Juli 1945 (HA BETHEL, Tindal-Trip 1945) 13 Vgl. auch die Mitschrift von Michaelis über die Unterredung mit Hemtrich am 1. August 1945 (EBD.).

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5. To organize relief work. Both the German Evangelical and the Roman Catholic Churches plan to proclaim in the near future the re-organization of their educational and relief work. People from very different social groups are getting together on social questions. Many valuable contacts have been made through the Army, through concentration camps, through Kir Raid Protection work. The organization of material relief is being planned by a Central Committee under Bishop Wurm who propose to work through local bodies composed of representatives of the Inner Mission, "Caritas", the medical profession, members of labour welfare organizations, Red Cross, and industrialists14. They plan to establish liaison offices to keep in touch with the Allied Control Commission of each zone. An office for Post-War Relief in Germany is to be established in Geneva to co-ordinate all relief work offered by the Churches and relief organizations of other countries. Amongst the activities planned are: 1. The work of re-uniting families whose members are scattered in different zones. 2. Establishment of two centres for the education and training of a Christian elite. 3. Provision and distribution of additional nourishment especially for mothers, children, and prisoners of war. 4. Establishing emergency food kitchens. 5. Collection of second-hand clothes. 6. To work amongst Prisoners of War and Internees. It seems that there are opportunities for the right kind of pastoral work. Some of the camps have witnessed a religious revival on a small scale. There have been large attendances at Holy Communion. Bread and wine for the sacrament were offered by people in the surrounding villages. There is concern about the full-blown Nazis in internment camps. Bishop Wurm's Council has appointed a young pastor to prepare for such work should permission be granted. 14 Tindal stützt sich auf einen Bericht Smends über eine Besprechung mit Schönfeld, Freudenberg und Waetjen am 20. Juni 1945 in Göttingen über das geplante „Selbsthilfewerk" (]. W I S C H Ν Α Ί Ή , Kirche, S. 44). Weiterhin anwesend waren Brunette von der Kirchenkanzlei, Professor Weber von der Theologischen Fakultät sowie die Professoren Schoen, Martius und Kleinschmidt von der Medizinischen Fakultät der Universität Göttingen. Nach dem Bericht Smends hoben die Genfer Vertreter besonders hervor, „daß der gedachte Selbsthilfeausschuß nicht neben die bereits am Werk befindlichen Dienststellen und Kräfte [treten], sondern deren Anstrengungen koordinieren und ihre Verbindung mit den internationalen Hilfswerken herstellen soll. Die sachliche und räumliche Abgrenzung des Aufgabenbereichs soll sich nach den Notwendigkeiten und den vorhandenen Kräften richten. Als die wichtigsten Träger der Selbsthilfe wurden bezeichnet: kirchliche Hilfsorganisationen, ärztliche Stellen, die örtlichen Stellen des deutschen Roten Kreuzes, die beteiligten allgemeinen Verwaltungsbehörden, die Gewerkschaften und die Industrie. Für Göttingen, das als Universitätsstadt besondere Aufgaben und Möglichkeiten hat, tritt die Universität hinzu" (HA BETHEL, Tindal-Trip 1945).

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Certain general pre-occupations. a. The disintegration of families. Older soldiers say that in the last war they knew when the end came they had a home to go to, a roof to shelter them, a bed to sleep in, a table to gather round, a family to greet; but now they often return to find their home destroyed or, if a part is habitable, occupied and possessed by complete strangers. b. Religious instruction. Some want to insist on confessional schools, others again from past experience believe that such schools lead to hypocrisy and that some other entry must be found by the Church for religious teaching in the community school (Volksschule). There is a similar conflict about the training of pastors. Some want to see separate theological seminaries, others press for few but good theological faculties, so that theological students are compelled to mix in with the main body of students. c. They can all talk of certain key men at present shut up who they insist were never real Nazis or, if they were, had shown real repentance, and, in the case of pastors, are urgent in the need of freeing those now in PW camps. d. There is a great shortage of Hymn Books, Bibles, Service Books. The German Evangelical Church made immense use of the parish magazine and finds the printing shortage very onerous. e. They are very conscious of isolation both from one another (the Zones and especially the size of the Russian Zone have upset many of their calculations) and from other Christians. They speak much of the one Church throughout the world and would welcome visits from British Church Representatives. f. The coming winter. Will Germany get through it without going under overwhelmed by a wave of despair and nihilism? Some think that if they do get through without complete breakdown there is a real chance of return to sanity and a life with more modest claims on the world and the world's attention. g. The possibility of founding a labour party in the political world which is nor radically anti-religious nor yet with a Christian label. Certain matters on which they want to disabuse our minds. 1. That the Nazi outlook had gone deep with the majority. "You must not think that all were involved in Nazism. There was a silent Germany waiting for the hour when God would speak". Those who insist on this think of Nazism as a dark movement that had to work out to its dreadful conclusion. 2. Once a Nazi, always a Nazi. They assert that some who were responsible members of their nation saw in the Nazi movement good possibilities, e. g. of overcoming certain class barriers. They went into it with some such hope and later found it impossible to remain. 3. More Germans than we had believed were waiting on our coming as liberators.

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What next? Basic needs of food, clothing, shelter, anxiety about relatives, fear for the winter, all make great demands on men's thought and energy; yet nearly all the pastors I have spoken with spoke of a chance - a real chance for a better day dawning. The very ignorance about the Christian faith gives an immense opportunity. All sorts of unexpected people begin to listen to Christian teaching with strange intensity. There are strong Christian forces to be counted on - pastors who were not afraid to speak unpalatable truths (see Appendix 1 with excerpts from recent sermons , pastors who take thought for religious education, for the training of the clergy, for work in parishes and devastated areas, for the structure of the German Evangelical Church and its need for unity. These are Church leaders who have experienced co-operation with Roman Catholic clergy and now together plan for the coming winter. It is also true that with many, and not far under the surface, is an awareness of "the German situation that seems to be rather hopeless". In this mood they have threatening phrases to us, the occupying power. "Do this or Bolshevism", "Do this or Nihilism", "Do this or else despair" - self-pity has a rich vocabulary. In such a situation, what next? What can R.A.Ch.D. 16 Chaplains do? 1. Establish contact with local German clergy. Chaplains could be a useful liaison between them and Military Government Detachments. It is important for Chaplains to get clear on Military Government's responsibility towards the German Churches. 2. Discuss youth work with them. There is plenty of experience on both sides in club work and scouting etc. 3. Interchange of theological books. Begin again the theological battle that must still go on. (T. E. Jessop's "What should be done with Germany"17 would be an atomic bomb to drop and start the discussion.) Above all, to understand what it was that hounded on the German nation down their frightful course, to face them with what we think of them, and to be faced by what they think of us. Aid from outside Βritish Military Administration. 1. Rather informal visits. There is much value in visits from chosen people who might in any case be coming out under YMCA or other voluntary organizations and who in the course of their work with British troops could also make contact with the Germany clergy. 15

Der Anhang enthält Predigtauszüge von Bodelschwingh, Schreiner, Stählin und Lackmann (Herford) sowie einen Offenen Brief von Pfarrer Rhode (Hannover) an die britischen und amerikanischen Kirchenführer. 16 Royal Army Chaplains' Department. 17 Bibliographische Angaben konnten von der Bayerischen Staatsbibliothek, München, nicht ermittelt werden.

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2. The British Council of the [sic!] Churches, the Committee for Christian Reconstruction in Europe, and the International Missionary Council. The German clergy would welcome a delegation in the second half of September or early October, i. e. after the Treysa Conference. 3. The World Council of the [sic!] Churches. That Council could be specially helpful in achieving that one Church policy was followed by each of the occupying powers, and in re-establishing Church contacts with countries like Sweden and Switzerland, and, what is even more important, contacts with France, Belgium, Holland and Norway. Not so long ago, Hitler danced at the fall of Paris and the German people seemed to be behind the grandiose ambitions for world power. Germany today is fallen and deeply wounded, but it is not I think the wound so deep that it does not hurt. It hurts desperately. They know themselves to be humiliated but still a great people. "Lebensraum" is still a challenging rousing word. It may be that they will be more modest in their demands for physical earth, but they are sure to demand spiritual elbow room. How, in the future, they will use their elbows, or whether in fact they will stretch out hands rather than fend with their elbows, depends largely on the meeting of churchmen with churchmen. Chaplains of the RAChD are to-day inescapably leaders in that meeting.

13 Marcel Sturm: Quelques Impressions d'un récent Voyage dans la Zone Française (Bade-Wurtemberg), Juillet 1945 WCC Genf, Germany 284(43). - Vermerk: For information only; not to be published or quoted - Absolument confidentiel. - Datiert: 5.8. 1945. Il ne s'agit pas à présent de faire un rapport d'ensemble sur les problèmes allemands, mais simplement de communiquer quelques "impressions" et de signaler quelques faits. L'impression première est celle d'une vie collective complètement ruinée. Il n'y a ni postes, ni chemins de fer, à peine quelques services publics et un minimum d'administration générale. Les Français n'administrent pas directement, mais par l'intermédiaire des Allemands. O n n'a pas eu de difficultés à trouver des collaborateurs à cet effet, et, d'une manière générale, on est frappé de l'empressement que montrent les Allemands à être agréables et à se rendre utiles. Des personalités allemandes interrogées prétendent qu'ils ne redoutent nullement de se compro-

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mettre avec les Français: au contraire, ceux qui ne montreraient pas un certain empressement a être agréables à l'occupant, ce sont ceux-là qui ne seraient pas compris de la foule. Il y a une grande désorientation des esprits et les hommes semblent être préoccupés essentiellement des problèmes immédiats, celui du ravitaillement, du logement, ainsi que de la reprise des relations avec leurs amis ou leurs familles au loin et dont ils sont séparés. On trouve de nombreuses personnes très "ennuyées", ayant à faire face à une quantité de problèmes pénibles, mais aucune manifestation d'une véritable souffrance spirituelle qui serait causée par l'anéantissement de sa nation et sa défaite retentissante. Nous n'avons trouvé trace d'aucune ferveur spirituelle. Etant donné l'écroulement total de la Weltanschauung qui s'était répandue ces dernières années, et qui n'a laissé qu'un grand vide, le nihilisme guette ce peuple. Du point de vue politique, le Nazisme semble avoir vécu. Décidément, ses prophètes n'ont pas eu de chance; ils n'ont pas réussi; il est donc définitivement liquidé. On ne trouve jusqu'à présent aucune velléité de "Résistance". Certains Allemands semblent rejeter à posteriori le Nazisme parce que précisément il les a déçus dans ses effets, parce qu'il n'a pas réussi à porter au triomphe la tendance fondamentale du peuple à la domination. D'autres, plus modérés, y pensent avec un certain regret, comme à une belle chose définitivement passée et dont ils disent: "Nous avions fait un beau rêve". Mais une impression se dégage: de vastes couches de la population, tout en rejetant le National-Socialisme, sont restées foncièrement nationalistes. C'est surtout vrai pour les milieux cultivés. Les meilleurs d'entre eux n'ont pas conscience que non seulement leur pensée, mais toutes leurs cellules sont encore comme imprégnées d'un nationalisme pan-germaniste, aux formes multiples et souvent subtiles, dans lequel ils ont baigné depuis leur jeunesse. On tourne le dos à Hitler, mais on suivrait un second Bismarck aussi aveuglément que l'ancien Führer. Il semble que ceci soit vrai également pour les milieux dirigeants des Eglises, aussi bien de l'Eglise Protestante que de l'Eglise Catholique, sans en excepter les milieux de la Bekenntniskirche. D'après des renseignements de source très sûre, une trentaine de pasteurs (ou de dirigeants influents) de l'Eglise de Bade s'étaient inscrits au Parti lNSDAPy1, au su ou à l'insu des autorités ecclésiastiques, et ceci à une date ancienne et antérieure à l'interdiction qui était faite aux membres du clergé d'adhérer au Parti. Ils ont été éliminés de l'administration par une mesure Ende 1940 gehörten rund 100 Pfarrer und Vikare dem NS-Pfarrerbund an; zu den Deutschen Christen zählten 60-70 Pfarrer (K. MEIER, Kirchenkampf, Bd. 3, S. 439). 1

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générale. Si d'aucuns sont écartés définitivement, d'autres ne sont que suspendus et pourront éventuellement être "repêchés" ultérieurement. La proportion des prêtres catholiques inscrits au Parti était sensiblement inférieure à celle des pasteurs protestants. Le cas des "Deutsche Christen" qui n'étaient pas membres du Parti n'est pas encore réglé. La question de l'épuration est donc très actuelle, mais elle ne soulève pas un malaise particulier. Les uns l'acceptent comme une nécessité qui s'impose naturellement vis-à-vis de tiers, et la plupart des intéressés eux-mêmes semblent s'y plier avec une surprenante discipline. En dépit des lettres pastorales retentissantes lancées par le Cardinal Gröber d'une part, par le Landesbischof Kühlewein d'autre part, les plus hautes autorités françaises disent que les Eglises allemandes n'ont fait, depuis quatre mois, qu'une "politique allemande" et pas du tout une "politique religieuse". Ceci serait cependant vrai plus encore pour l'Eglise Catholique que pour l'Eglise protestante. Contredisant partiellement cette opinion des plus hautes autorités françaises, on entend trop couramment dire: "Les protestants sont pro-nazis, les catholiques anti-nazis." En dépit de leur nationalisme vivace et diffus, les autorités ecclésiastiques allemands ne se gênent nullement pour collaborer avec l'autorité occupante. Elles sont étonnées d'être "si bien comprises et aidées", et de n'être pas toujour en mesure de suivre assez vite les suggestions, encouragements que leur prodiguent les Français en vue de la reconstitution d'une vie ecclésiastique normale. Pour le moment, non seulement il y a une liberté entière dans la célébration du culte, dans l'instruction religieuse de la jeunesse, mais on pousse à généraliser de nouveau les leçons de religion (trois heures par semaine) dans les écoles, et à donner de l'importance aux activités de l'Eglise. Les autorités françaises du pays de Bade exigent la réinstitution d'un Synode régulièrement constitué, ce à quoi l'Oberkirchenrat ne met que peu d'empressement 2 . Nous n'avons trouvé une attitude liberée de tout nationalisme étroit, conscient ou inconscient, qu'auprès de quelques pasteurs wurtembergeois influencés par Karl Barth 3 . Avec ces derniers, il était possible de parler rapidement "le même langage" et de se mouvoir sur le même plan. Chez plusieurs autres,

Zur Neuordnung vgl. E B D . , S. 440 ff. Gemeint ist die Kirchlich-theologische Sozietät in Württemberg. Auf seinen beiden Reisen nach Freiburg i. B. im Juli 1945 hatte Barth auch Kontakt zu Sturm aufgenommen. Vgl. E. BUSCH, Barths Lebenslauf, S. 340. 1 3

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leur dénégation verbale de tout nationalisme étroit était en contradiction flagrante avec la manifestation pratique qu'ils venaient de fournir précédemment dans leur conversation. Il apparaît que les "Barthiens" seraient l'élément le plus universaliste et le plus sûr, en somme le plus proche de nous. Je dis cela sans me laisser influencer par des considérations d'ordre dogmatique quelles qu'elles soient. Dans le pays de Bade, non seulement un Kirchliches Amtsblatt a été autorisé, mais également, depuis une date récente, une feuille religieuse populaire. Ces publications constituent les premières exceptions faites à l'interdiction générale de toute presse allemande. Il est frappant de voir combien le "Weltbild", chez beaucoup d'Allemands, est faussé par l'absence d'informations concernant des événements mondiaux, ou par les méfaits de la propagande. Les milieux ecclésiastiques non allemands, surtout les milieux oecuméniques, ont le pouvoir de se préoccuper au premier chef de cette question de l'information objective, et d'être prêts à remplir cette grosse lacune lorsque le moment sera venu de la combler. Par ailleurs, les Allemands attendent, surtout de Suisse, l'arrivée de littérature religieuse et théologique, dès que possible. Les Eglises locales se sentent généralement abandonnées par suite de l'interruption des communications, et beaucoup en sont désorientées: "Comment voulez-vous marcher sans directives!" Du fait de la coupure des relations avec la "Kirchenregierung", bien des Eglises sont comme décapitées. On accepterait sans surprise que des "directives" soient données par Paris (ou Genève). "Tout, sauf l'isolement!" Des contacts et une certaine intervention extérieure dans le devenir des Eglises allemandes nous paraissent possibles et être souhaités par les intéressés eux-mêmes. De hautes personnalités ecclésiastiques n'ont pas hésité à affirmer spontanément qu'elles se sentaient prêtes à reconnaître la responsabilité collective du peuple allemand dans ce qui s'est passé, tout en affirmant, bien sûr, et pas entièrement sans raison, qu'elles avaient ignoré ce qui s'était passé exactement dans les camps de concentration. Je ne pense pas qu'on se trouvera, comme ce fut le cas après la précédente guerre, devant une fin de non-recevoir lorsqu'il s'agira d'engager la conversation avec les Eglises allemandes, et de soulever des questions délicates comme celles de la responsabilité ou des atrocités. Cette attitude est peut-être dictée plus par de l'opportunisme politique que par un devoir de conscience. Il n'empêche qu'elle contient certainement des possibilités. Un des "Barthiens" les plus en vue du Wurtemberg (et qui prépare une prochaine parution en Allemagne des brochures de Karl Barth sur la question

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allemande, précédemment éditées en Suisse?! [sic'.f) est préoccupé du retour assez massif dans l'Eglise de nombreuses personnes ayant flirté avec le régime nazi ou y ayant jadis adhéré sans équivoque. Il semble qu'un mouvement se dessine, sous l'impulsion de personnalités jadis pro-nazies, de reconduire les masses dans l'Eglise. Ces mêmes personnalités veillent cependant à conserver l'emprise qu'elles peuvent avoir sur ces masses. Elles jettent alors le discrédit sur les anciens résistants, authentiques, de la B K des temps héroïques, en disant d'eux: "Sans doute ils ont eu raison dans leurs prophéties; mais en les proférant à ce moment-là, ils étaient de mauvais Allemands." A la suite de ces manoeuvres subtiles, on risque donc de voir l'influence des "vrais résistants" (noyau de la B K ) non pas seulement ne pas s'étendre dans l'Eglise, mais au contraire aller en diminuant. Au Wurtemberg et dans le pays de Bade, les autorités ecclésiastiques ont donné des directives assez fermes pour la ré-admission dans l'Eglise des éléments qui l'avaient quittée. Il se pose au point de vue politique ou sociologique un problème assez grave à la Bekennende Kirche. Tous prétendent maintenant en être, quoique la ligne fondamentale et initiale soit ignorée de beaucoup. Il demeure préoccupant que l'appartenance à la B K soit parfaitement compatible avec un nationalisme farouche. La B K devra veiller à ne pas être "noyautée" tôt ou tard - si ce n'est déjà fait - par des éléments indésirables. O n est très avide de nouvelles concernant Niemöller, Marahrens, Meiser etc ... et de ce qu'il adviendra de ces personnalités. O n conclura de l'attitude des Alliés vis-à-vis d'elles des possibilités de la future Eglise allemande. Son orientation en dépendra dans une large mesure. Un fait: il nous a été affirmé spontanément à plusieurs reprises, et par des personnes qui n'ont pas de contact entre elles, qu'il s'agirait de repenser la théologie luthérienne relativement à la doctrine des deux empires et de Romains 13, en vue de désintoxiquer l'âme allemande déformée et empoisonnée durant des siècles par cette partie de la théologie du Réformateur (!). Un effort catholique important se dessine nettement, non pas seulement en vue d'étendre l'influence de l'Eglise Romaine sur la masse, mais aussi en vue de se mettre largement au bénéfice d'une politique de collaboration avec les occupants. Cette dernière tentative est très diversement appréciée dans les milieux français. Mais il convient d'en surveiller l'évolution avec attention. Vgl. Κ. BARTH, Zur Genesung des deutschen Wesens. Ein Freundeswort von draußen, Stuttgart 1945. Herausgeber dieser Schrift, die den Vortrag Barths „Die Deutschen und wir" sowie sein Interview mit der „Manchester Evening News" „Wie können die Deutschen gesund werden?" enthielt, war Kurt Müller. 1946 erschien in Stuttgart auf Veranlassung der Kirchlich-theologischen Sozietät der Vortrag, den Barth am 16. Oktober 1945 auf der sechsten Wipkinger Tagung gehalten hatte: Die Evangelische Kirche in Deutschland nach dem Zusammenbruch des Dritten Reiches (zuerst Zürich-Zollikon 1945). 4

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Des milieux catholiques influents ont fait des ouvertures à des milieux protestants en vue de la reconstitution d'un "Parti du Centre Chrétien". Il y a de la méfiance chez les protestants qui redoutent que ces propositions ne soient faites que pour se créer un alibi au point de vue confessionnel et ne pas être accusé de cléricalisme. Certains efforts constructifs s'esquissent dès à présent, dans les milieux protestants. L'un des plus louables, et sans doute des plus utiles, est la prochaine parution d'une série de documents relatifs à la lutte de l'Eglise Chrétienne en Allemagne, publication à la fois catholique et protestante, et dont la partie protestante est rédigée par le Professeur Erich Fischer, de Fribourg. Les documents en question, sans commentaires, s'étendent sur toute la période de la lutte ecclésiastique et veulent en mettre en lumière plus particulièrement la ligne Barmen-Dahlem de la B K . Les autorités occupantes favorisent cette parution 5 . Une des préoccupations pratiques essentielles pour les Eglises allemandes à l'heure actuelle est celle de la pénurie des pasteurs. Dans le Pays de Bade, 55% des pasteurs avaient été mobilisés. Un très grand nombre sont prisonniers. Les autorités ecclésiastiques désireraient récupérer le plus tôt possible leurs prisonniers. Les autorités américaines auraient promis la libération des ministres du culte. Il m'a paru nécessaire d'attirer l'attention des milieux allemands sur le fait qu'un secteur important de l'Eglise allemande se trouvait actuellement dans nos camps de prisonniers et qu'il y avait lieu d'y ajouter la plus grande importance. Il serait souhaitable que l'Eglise allemande accepte dès à présent de partager avec nous la responsabilité morale de la desserte religieuse des camps. La libération partielle des pasteurs pourrait être envisagée, sous la réserve précisée ci-dessus. Le problème le plus décisif à la longue, et sans doute le plus difficile à résoudre, est celui de la Jeunesse. Des essais ont été faits de regrouper les jeunes. Mais de trouver des chefs et des cadres sûr, pas trop déformés par le Nazisme, constitue une très grande difficulté. Il faudra repenser également la théorie, mettre au point les méthodes. Dans ce domaine, tout est à faire. Le danger existe par ailleurs que l'ancienne Hitlerjugend tente de se camoufler en Jeunesse d'Eglise sous une forme ou sous une autre. Quoi qu'il en soit, ce "matériel" humain disponible, la jeunesse allemande en un mot, donne extérieurement l'impression d'une forme et d'une santé splendides. Certains témoignages et certaines expériences auxquels nous avons assistés nous ont surpris cependant par le niveau très bas de l'instruction des jeunes et la prédominance de la vie des instincts. "Ce sont de petits Die Deutsche Bibliographie 1945-1950, Frankfurt 1953, enthält keinen Nachweis einer entsprechenden Veröffentlichung. 5

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animaux d'une vigueur et d'une santé extraordinaires", pourrait-on dire d'eux à certaines occasions. Nous avons une bonne impression d'ensemble de la "reprise" des Eglises protestantes dans la zone française et des possibilités qui s'offrent à elles. L'Eglise a la voie libre et se trouve d'ores et déjà devant d'immenses responsabilités nouvelles. Il faut à tous les points de vue la soutenir et l'aider à se relever ellemême, "lui réapprendre à jouir de la liberté par l'exercice effectif de cette liberté". Il ne faudrait pas hésiter d'intervenir éventuellement (par des conseils aussi fermes que prodigués avec tact) dans sa vie intérieure lorsque l'occasion se présentera. Il faudra cependant que ce soit toujours dans le but de lui donner une conscience toujours plus ferme de ses responsabilités propres et des possibilités inhérentes à sa mission et à sa situation. Il me semble que cette aide extérieure s'impose, sur le plan ecclésiastique d'une part et d'autre part sur le plan purement théologique, avec la même force. Il n'y a pas lieu pour l'Eglise oecuménique de redouter outre mesure les dangers d'une compromission avec une certaine politique de la puissance occupante, en tout cas, en la matière qui nous intéresse. La politique de "liberté de l'Eglise" que poursuit la France dans la zone qui lui est confiée est parfaitement compatible avec les grandes lignes de conduite que l'Eglise oecuménique a faites siennes. Je crois que l'heure des Eglises allemandes est venue. Ce sera bientôt aussi sans doute celle de l'Eglise Chrétienne tout court. Il s'agit d'être prêt lorsque les portes s'ouvriront. Marcel Sturm 14 Sylvester C. Michelfelder: Botschaft an die Kirchen in Deutschland 1 [27. Juli 1945] LWFGenf ES/II.2., Personal Correspondence Michelfelder. cher Vermerk: Copy. -Druck mit geringfügigen Abweichungen: Treysa 1945, S. 43 f f .

HandschriftliF. Söhlmann,

Gnade sei mit Euch und Frieden in Jesus Christus, unseres Herrn! Liebe Brüder! Eure lutherischen Brüder in Amerika wissen um die Zerstörungen und die Kriegsschrecken, die über Euch gekommen sind. Untertitel: Von S. C . Michelfelder, D . D . , Vertreter der Amerikanischen Section des Lutherischen Weltkonvents beim Ökumenischen Rat der Kirchen, Genf (Schweiz). Die Botschaft Michelfelders wurde von Herman während seiner ersten Deutschlandreise an die lutherischen Kir1

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Wir sind uns drüber klar, daß die Zerstörungen Eurer Häuser, Kirchen und Städte vieles vernichtet hat, was Euch lieb und heilig war. Wir wissen, daß Krankheit, Hungersnot und Tod durch Euer Land schreiten. Unsere Herzen schlagen Euch in herzlicher Teilnahme entgegen. Unsere Gebete steigen für Euch alle zu Gottes Thron empor und dies nicht nur in unseren Gottesdiensten, sondern auch in der häuslichen Andacht. Eure lutherischen Brüder in Amerika suchen nach den besten Mitteln um Euch zu helfen. Im Augenblick sind uns durch die alliierte Besetzungsbehörde Beschränkungen auferlegt. Wir möchten schon jetzt vieles unternehmen, - können es aber noch nicht tun. Die amerikanische Sektion des Lutherischen Welt-Konvents, die ich vertrete, hat Pläne für die Euch zu leistende Hilfe ausgearbeitet. Wenn wir die Glaubensverbundenheit, die einst so stark war, zwischen uns wieder neu erwecken können, dürfen wir hoffen, daß uns Millionen von Dollar als Spenden zufließen werden. Die amerikanische Sektion des Lutherischen Welt-Konvents, hat mich für ein Jahr zum Generalsekretär des Ökumenischen Rates der Kirchen nach Genf entsandt. Ich werde mich hier an den Beratungen des WiederaufbauComitee5 beteiligen. Wir wollen Euch so wirksam und so rasch wie möglich helfen. Ich hoffe, daß ich bald selbst zu Euch kommen kann. Das amerikanische Volk war immer von einem großzügigem Geist beseelt; es hat ihn nicht verloren. Ich habe nicht nur die Aufgabe unseren Freunden in Amerika über die Nöte der Pfarrer und der Völker im heimgesuchten Europa, sondern auch über den jetzt dort herrschenden Geist zu berichten. Darum warte ich gespannt auf Nachrichten. Wir wissen, daß viele unter Euch Gefangenschaft und Verfolgung erlitten haben um ihres Glaubens willen und wegen ihres Widerstandes gegen jene satanischen Mächte, die es versuchten die Kirche Jesus Christus zu zerstören. Wir waren erschüttert, als wir erfuhren, daß so viele von Euch Brüdern für die Sache gelitten haben2. Das Blut der Märtyrer ist immer noch der Samen der Kirche. Wir glauben, daß diese teuren Toten nicht umsonst gestorben sind. Wir glauben, daß sich im Lande der Reformation eine stärkere Kirche aus diesen Trümmern erheben wird. cbenführer weitergeleitet. Am 6. August 1945 schrieb Wurm an Michelfelder: „Es ist mir ein Herzensanliegen Ihnen dafür zu danken und Ihnen zu sagen, daß ich tief bewegt bin vom dem Geist brüderlicher Gemeinschaft, von dem Ihre Botschaft getragen ist" (LWF GENF, ES/III.1., LWF Correspondence, Germany 1945-1954). Weiterhin sprach Wurm eine Einladung zur Kirchenversammlung nach Treysa aus, an der Michelfelder jedoch nicht teilnehmen konnte, so daß Wurm am Vormittag des 28. August 1945 die Botschaft im Namen Michelfelders verlas. 2

Text ergänzt nach F. S Ö H L M A N N , Treysa 1945, S. 44.

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Gott haßt immer noch die Sünde, aber ER liebt den Sünder. Wo Ihr an Eurem Urteil geirrt habt, erkennt es an und wendet Eure Schritte zum Kreuze Christus, unseres Heilands zurück. Wenn Ihr grausamen und gotteslosen Führern vertraut habt, die Euch irregeleitet und betrogen haben, so bittet Gott um die Gnade und den Mut es auszusprechen: „Ich habe gefehlt - Wir haben gefehlt". Ich betrachte es als ein besonderes Vorrecht Euch die Grüße Eurer Brüder in Amerika zu übermitteln; sie warten mit Spannung auf eine Botschaft von Euch. Vor Gottes Thron haben wir alle gesündigt und sind auf Irrwegen gegangen· Der Gott des Friedens und der Hoffnung sei Euch Allen gnädig und erhalte uns in der Gemeinschaft des Glaubens an unseren Herrn Jesus Christus; er kennt und versteht uns. Er ist bereit, uns zu helfen. Möchten wir uns wieder gemeinsam dem Dienste Dessen widmen, der gesagt hat: „Ich will bauen meine Gemeinde". Laßt uns in aller Müdigkeit und Versuchung niemals seine Verheißung vergessen: „Siehe, ich bin bei euch alle Tage bis an das Weltende" [szc/]. Amen. S. C. Michelfelder [m.p.~\ 15 Marshall M. Knappen: Report on Conference with Dr. Dibelius, Bishop of German Evangelical Church in Brandenburg-Berlin [28. Juli 1945] NA Washington, RG 260, 5/304-1/8; RG 84, 737/1. -Kopf: Headquarters US Group Control Council (Germany), Public Health and Weifare Division, Religious Affairs Branch. To: Director, Public Health and Weifare Division, US Group CC. 1. Present: Bishop Dibelius, Captain Paul Shafer, Education and Religious Affairs Officer Al Al Detachment1, and the undersigned. 2. After introductions and explanations of the major outlines of tentative US policy in the field of religious affairs, specific topics were discussed as follows. 3. The Bishop described the reorganization and denazification of the Brandenburg-Berlin Section of the Evangelical Church of the old Prussian Union. 1 Das Al Al Detachment war für die Verwaltung des amerikanischen Sektors von Berlin zuständig.

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He said that this was accomplished in a legal manner by himself and a minority of six (6) in the Consistorium (governing Church Court) who "persuaded" those of the German Christian (Nazi) majority of eighteen (18) who were available to resign and served notice on the wives of those absent on war service that they had been deposed from their positions. Thereafter, the rank and file of the German Christian clergy were vetted; a representative of the reorganized Consistorium conversed with each in turn and "presuaded him to resign" or allowed him to remain according to the apparent firmness and depth of his Nazi convictions. Those who resigned were barred from further preaching and received no further salary nor any pension, though it was presumed that, in case of dire need, the Church would make charitable relief available. Some of the German Christians who were allowed to remain read from the pulpit demonstrations of their former beliefs, informing their congregations that they had misled them on topics of Nazi ideology in the past but were now convinced of the error of their ways. 4. The Bishop was asked concerning his interest in the proposed conference of Evangelical Church leaders to be held at Treysa, near Kassel, on August 2830,1945. The Bishop indicated that he was much interested in the conference and believed that the main points of its agenda should be the following: a. Exchange of information on the different programs of denazification and reorganization of the branches of the German Evangelical Church. b. Confirmation of the authority of anti-Nazi leaders who have recently assumed control of previously nazified branches of the Church. c. Discussion of certain practical church questions such as the approval of a recent revision of the Bible for future use of German Bible publishing societies. The Bishop did not believe that it was feasible at this time, when representation of all parts of the German Church could not be assured, to discuss the question of a new constitution for the national body or to deal with other problems connected with its reorganization. He indicated that reformation should begin with the separate branches and that much remained to be done at that level before the larger questions could be properly considered. 5. The Bishop was asked concerning the desirability of having delegates to the approaching conference elected by the local church organization, so far as possible, according to the requirements of the constitution of 19222 which is the one now recognized by his group as valid. It was suggested to him that such elections would afford a broader basis of authority for the newly appointed leaders than would otherwise be the case and would also avoid the charge that conservative and authoritarian elements in the church were using 2 Gemeint ist die Verfassung des Deutschen Evangelischen Kirchenhundes Druck: J. H O S E M A N N , Kirchenbund, S. 14 ff.

vom 25. Mai 1922.

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the present emergency to strengthen their positions 3 . His reply was that, if questions of permanent reorganization of the church were to be settled at the approaching conference, elections would of course be necessary, but that, since he did not believe that topic should be discussed and since he also believed that it would be impossible to hold legal elections with means of transportation and communication now available, he felt that the conference should proceed as at present planned without elections necessarily being required. As for the charge of authoritarianism, he suggested that the Bishops would be glad to have legal confirmation of their activities by assent (registered by church-going elements in elections at a later date), but in an emergency it was not always possible to meet the issues created by the emergency and still to do everything in strict juristic fashion. He granted that elections might be necessary in such regions as Thuringia where not even an anti-Nazi minority could be found in any official church court or governing body but he felt that there was no such region in American-held territory and, even if there were, he believed that a neighboring bishop could, in such cases, nominate a deputy to handle the situation for the time being, subject to confirmation of his actions by elections to be held subsequently. 6. On the matter of transportation to and from the projected conference, the Bishop felt that he and one other clergymen, Dr. Böhm, would be sufficient to represent his area4 and that the one car assigned to him by the Russian authorities would be adequate for his purposes provided that some provision could be made for issuing a supply of gasoline for both the return and the outward journey since his tank had only a 30-litre capacity. He was also concerned about the question of a permit to return to Berlin through the Russian Zone should he once leave the capital and travel through the USSR Zone to American-occupied territory. 7. The Bishop was asked concerning his policy on the matter of State aid in church finance. He stated that eventually the Church wished to be free of all State subsidies since the conferring of any financial favor on the Church gave the State the right to make demands on return and to thereby assume too great a degree of control. For the moment, however, he felt that, with the financial burden attendant on reorganization and the provision of relief for great numbers of refugees who were besieging the pastors' offices, this, for the moment, would be impossible. In addition, he urged that the continuation of such aids was greatly to the advantage of the Occupying Powers for the following reasons: 3 Das amerikanische Außenministerium befürwortete, einem Vorschlag Murphys vom 2. Juli 1945 folgend, die Wahl der Teilnehmer durch die Gemeinden. Vgl. Telegramm an Murphy vom 21. Juli 1945. Druck: A. BOYENS, Kirchenpolitik, S. 87 f. 4 Nach Treysa kamen Dihelius, Böhm undAlbertz.

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a. Because of recent German experience with USSR occupation, Communism will not command the support of more than a small percentage of Germans and therefore will not take root in Germany. b. Democracy will not take root in Germany because 1. it is a foreign ideology; 2. because of Germany's experience with the weak Weimar Republic, democracy is associated in the German mind with unemployment and ineffective foreign policy. c. Therefore, in order to prevent the revival of Nazism, the Occupying Powers should assist the Church which offers its supporters traditional ideology rooted in Germany which will fill the vacuum left by the collapse of the Hitler movement. The Bishop does not wish this assistance from the Occupying Authorities to be too direct and obvious, such as the provision of a liaison officer (suggested by the USSR authorities) to go with him on all his official tours but believes that a reasonable degree of not-too-public assistance will be greatly beneficial to the cause which he represents. 8. The Bishop raised the question of permission to publish religious literature in general and specifically a weekly religious journal Sonntagsblatt, for which permission had once been obtained from the Russians but on which objections were now being raised by the U R R S authorities. He was informed that, should an application be submitted to the A1A1 Detachment, it would receive the same consideration as those from other areas in the United States Zone, which were now in the process of being cleared with Information Control. 9. The Bishop was asked concerning his policy on the question of denominational versus simultaneous schools. He indicated that the Church ideal would always be the denominational school (with religion permeating the instruction in all branches of the curriculum), but stated that it was doubtful whether such an ideal was attainable "here in the north" and consequently stated that his group would be satisfied with simultaneous schools if religious instruction were preserved as a regular part of the official curriculum. 10. In conclusion, the Bishop asked permission to make a statement on the refugees and relief question, which he indicated was, in its larger aspects, a political question beyond the scope of his interviewers' authority. He stated, however, that the problem was most acute and indicated that there were aspects of it which come within the level of competence of any representative of an Occupying Power. He indicated that the official ration had not been maintained for the past six (6) weeks and that, in addition, thousands of German refugees, particularly from those regions now occupied by the Polish and Czechoslovakian authorities, were pouring into the city without any provision whatever having been made for them. He was most urgent in his request

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that every possible step be taken to deal with this matter. He was informed that, as he had agreed, nothing could be said at the moment on the larger aspects of the problem which is acute in many parts of Europe other than Germany, but that his request would be brought to the attention of his interviewers' superiors and that the matter would not be forgotten. M. M. Knappen [m. p.] Major, AC Acting Chief

16 Marshall M. Knappen: Report on Conference with Ecclesiastical Representatives of Berlin City Government [28. Juli 1945] NA Washington, RG 84,737/1; RG 260, 5/304-1/8. -Kopf: Headquarters US Group Control Council (Germany), Public Health and Welfare Division, Religious Affairs Branch. To: Director, Public Health and Welfare Division, US Group CC. 1. Present: Pastor Grüber (Evangelical), Father Buchholz (Roman Catholic), of Education and Religious Affairs, Berlin City Government1; Captain Paul Shafer, Education and Religious Affairs Officer Al Al Detachment2; and the undersigned. 2. Pastor Grüber submitted the reports, previously requested by Captain Shafer, on Evangelical Church-State relations in Berlin and on the local organization of the Innere Mission (Protestant Welfare organization), as well as two additional items having to do with the refugee problem and the attitude of the Evangelical Church on the incident of July 20, 19443. Father Buchholz indicated that he would have similar reports available in a short time. 3. The Ecclesiastical representatives made joint representations on the items of interest as follows: a. The Churches appreciate having freedom of worship but cannot actually feel free if they are not given control of welfare work which was formerly a 1 Grüber und Buchholz gehörten heiten beim Magistrat von Berlin 2 Das Al Al Detachment war für dig. 3 Die Berichte Grübers sind nicht

als Vertreter der Kirchen dem Beirat für kirchliche Angelegenan. die Verwaltung des amerikanischen Sektors von Berlin zustänüberliefert.

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church function and therefore a part of free religious activity. In the Berlin City Welfare Administration, as at present organized, Church interests are not properly recognized because of anti-clerical influences. 1. It was stated that final decision on welfare matters must be made by the US Public Welfare authorities and that in the absence of any of their representatives only general suggestions could be made on US welfare policy. In the parallel field of education concerning which American officers present were competent to speak, however, it was explained that US policy was to establish such a balance of Church-State control as would correspond to the wishes of the German people, and that it must be remembered that, traditionally, many Germans had preferred State control of such activities to denominational control. b. In reply, the Church representatives agreed that the same problem presented itself in the educational field and protested against the effort of the City authorities to control all Kindergartens of which some one hundred and forty (140) Evangelical and sixty (60) Catholic were now in operation. They maintained that ninety per cent (90%) of the German people desire Church control of welfare and educational activities, and inquired how it would be possible for the German people to express their wishes. 1. It was explained that, even if their percentage figures were correct, some provision must still be made for public control of institutions for the ten per cent (10%) minority and that, in a period of scarcity of transportation and of relief and educational facilities, denominational management of such institutions must necessarily involve increased administrative overhead and correspondingly less effective provision for general relief and educational needs. 2. It was indicated that, while no perfect means existed at present for ascertaining the wishes of the German people on questions of Church-State relationships, nevertheless, by interviews such as the present one and by other devices, rough approximations could be obtained which would afford some guidance in making the compromises necessary in this controversial field where the least unsatisfactory solutions have apparently always been compromises which did not completely satisfy any interested party. a. On this point it was replied that the "Germans were not accustomed to such objectivity", (which the undersigned interpreted to imply more than a little doubt as to whether efforts to consider and conciliate minority interests would succeed in Germany), but the churchmen made clear that their main interest was in preventing the anticlerical faction from securing exclusive control in the relief and educational fields. c. The churchmen raised the question of the religious instruction in the schools where at present the allowed two hour's teaching was often given

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under handicaps in circumstances which suggested that the local authorities were not treating the subject as a regular part of the curriculum and therefore putting special difficulties in the way of effective work. 1. It was explained that according to US policy, if religious instruction was once accepted as a part of the normal curriculum by responsible authorities, it should be treated as such and it was expected that this policy would be fully implemented in the US Zone in the not-too-distant future. d. A churchman raised the question of provision being made for communication between German PW's and their families. 1. They were informed that this matter had already been raised by Bishop Wurm of "Württemberg, by the proper authorities in USFET and the [US] Group Control Council and it was anticipated that within the next few weeks adequate provisions would be made available for PW's informing their families as to their health and whereabouts by means of an official printed card. M. M. Knappen [m. p.] Major, AC Acting Chief

17 Stewart W. Herman: Dear Brethren in Christ [29. Juli 1945] LKA Stuttgart, D 1/230. - Druck: St. Herman, Rebirth, S. 287 f.; deutsche Übersetzung: F. Söhlmann, Treysa 1945, S. 45 f . At the instance of the World Council of Churches and in constant prayer to our Father in heaven for wisdom and grace, I am undertaking at this earliest opportunity a visit of reconciliation to the Christian communities of Germany. It is my conviction that I - and other visitors of various nations and denominations who will no doubt follow me - have been commissioned by innumerable Christian hearts throughout the whole world to lift the dark curtain of uncertainty between us and to reaffirm those spiritual bonds which National Socialism and war tried in vain to break. As one who passed these years of the war in your country, then in America, and finally in Great Britain, I believe that the churches of all nations are emerging from conflict, each bearing its own peculiar witness and each essential to Christendom's complete confession. We have all sinned and are guilty of gross transgressions which can be forgiven by God alone. This is not the time for mutual recrimination but fur uni-

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versal repentance whereby each member of Christ's body may acknowledge his share of responsibility for his own omissions and commissions. Representative Christian leaders of the militarily victorious powers have not neglected to remind their churches, and thereby their countries, of their own grievous burden of responsibility. They have followed with profound interest reports of the Christian confessions of certain German pastors and it is hoped that appropriate declarations by church authorities, now that communications are no longer closed by hostile battlefronts and internal charges of treason to a pagan regime, may place us all upon our knees before the one high altar of a righteous God in the faith that He will forgive each of us only as we forgive each other. You are surrounded on all sides by a cloud of witnesses who have tried to keep faith with you in the belief that you were keeping faith with them in a common struggle against a common foe, - not against flesh and blood but against principalities, against powers, against the rulers of darkness of this world, against spiritual wickedness in high places. It is the example of the resisting church in Germany which has helped to phrase a world-wide prayer that the Church of Jesus Christ may become the cornerstone of a new worldcommunity. Therefore let us share not only our weaknesses of the past but - that we may be strong - our hopes and our plans for the future, especially with regard to our youth and our moral responsibility as citizens of a modern state. Feeble though our individual members may seem in contrast to the problems we face, no single institution of the postwar period occupies a more strategic and decisive position than the Church of Christ. May peace be with us and thus may peace be brought to all peoples and bequeathed to our children's children. Stewart W. Herman

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Stewart W. Herman: Baden [30. Juli und 5. August 1945]

NA Washington, RG 84, 737/1. - Handschriftlicher

Vermerk: From S. W.

Herman, World Council of Churches. Freiburg - Archbishop Gröber and Joseph Wirth (Roman Catholic). Visited city on July 30 shortly after crossing into Germany from Basel with Vice-Consul Robert Shay and Mr. Gaevernitz. Center of town is demolished and great heaps of rubble cover the sidewalks. The cathedral stands almost

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alone, its fabric apparently untouched but actually stripped of all glass and other ornament. The organ was being repaired. All of the protestant churches have been destroyed. Out of the fresh memory of the destruction seems to protrude the incredible fact that the air-raid lasted only twenty minutes. In company with Herr Joseph Wirth, former Reichskanzler, we called on Archbishop Gröber in his damaged palace. He sleeps, eats and works in a single room overlooking the gutted remains of a large school. Gröber observed that "everywhere in Germany an energy for reconstruction is appearing" but that this energy is not harnessed by the occupying authorities. The province of Baden, for example, is fairly able to feed itself provided that transportation is organized to bring food from the countryside into the towns which may soon be starving. Bread is almost gone and there is no wood for fuel. Furthermore the Americans do not seem inclined to permit German foodstuffs to pass from their zone into the French zone. He suggested that trucks be procured from Switzerland, bearing Swiss license plates. (Some 30 trucks for Freiburg are used exclusively by the French.) Furthermore, nothing is now being done to repair railroads, which are in irregular and infrequent operation. Additional observations: There is no medicine and not a gram of insulin in Freiburg now. Despite Swiss promises, no bricks are available to protest damaged homes against weather and winter. Not a meter of leather for shoes. Doctors are on their feet from early morning till late night, 6 a. m. to 9 p. m. There has been a minor paratyphoid epidemic but nothing very serious. However, Freiburg faces sure catastrophe this winter. Further: Attitude of French authorities has been rather sympathetic. Governor of Freiburg happens to be Alsatian and understands conditions. But everything that is produced is confiscated. Moreover, the French expect to send 20,000 French children into the Black Forest to be billeted with German families. This would normally be welcomed but the food situation does not permit such action now. There is no milk for them. Further: The church is proceeding, by permission, with religious instruction in many schools and sanctuaries. As there is no other schooling, training can be given the whole morning. Pastoral letters may be published in Freiburg, but not in Aachen. American authorities do not even permit publication of church bulletins. Gröber suggested: Closer cooperation between the zones so as to reach agreement on principle. He said that US officers were bound by strict rules which they appeared to obey, whereas the French officers adhered less closely to written orders and in many instances could be induced to take independent action. Further: Atrocities have occasioned great shock and bitterness. Some woman were raped forty times. Heidelberg escaped with only 8 cases. Russians and Poles are still roaming at large and plundering, especially the iso-

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lated farmhouses. As a whole, the people of Baden treated their forced labor fairly well and this is being repaid. But several thousands aliens who may have been mishandled may still be in hiding. The gas wasted by French Moroccans in their careening about town would more than supply fuel for a few trucks to import food, particularly the excellent fruit harvest. Further: The University has been destroyed and now some of the professors are interned but a man like Martin Heidegger is still free. So are other Nazis. Stalwart men were Profs, von Dietze and [Gerhard] Ritter. (These names were given to me in Geneva and I believe they are protestants.) Relations with the Lutheran Church are excellent but the protestants lost "a lot of blood" in the war and there is no strong leadership. RS. I asked Gröber the question which led to his comment on the Lutheran Church. He was most cordial to me but seemed to roll off his sentences regarding the general status as though it were a tiresome but necessary repetition. The old man is undoubtedly a strong and steady Gibraltar in the oceans of trouble in which many Germans are drowning. He was deeply touched by the Swiss radio's solemn announcement of Germany's defeat. He himself was in Switzerland a couple times just before the end came. Wirth is an old and stoud man who will probably never achieve national position again but who may play a big part in Baden's immediate future. He is extremely active despite his moderate bulk and intelligently concerned with the present regardless of his past. Freiburg - Pfarrer Dürr, leader of the Bekennende Kirche. Visited Dürr on July 30 and found him at home (Dreisamstrasse 11) with three colleagues, deep in a discussion of church problems. I had only a halfhour with him and them but promised to return in a couple weeks. Others were: Pfarrer Hof, whose name had been given to me in Geneva as the most capable young minister in Freiburg, Pfarrer Hesselbacher, a relative of Pastor Maas in Heidelberg, and Horch. Hof seemed to be the likeliest man of the future in the quartet. Hesselbacher was pleasant but looked innocuous. Horch and, to a certain extent, Dürr seemed to be very bitter and somewhat hysterical, either because of the bombing or the present desperate situation. Dürr related the terror of the 20 minute raids, stating that in Pforzheim, where his father lived, over 40,000 people died last February in a congested residential area of some 60,000 population. The city contained some 55,000 protestants. Of 14 evangelical pastors in Freiburg, only 6 remain. Two-thirds of them had been called into military service and some had returned only recently. Services are being conducted in little halls (Saalchens [szc/]). Suggestion: I reported that the World Council [of Churches] would be able to supply some barrack-chapels and they all spontaneously jumped eagerly at the proposal. Personally, I think that even one barrack would do much

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to lift the ugly mood of desperation which up till now (one week later) is the worst I have found. Hof felt that only 1500 bricks or tiles were required to carry out necessary repairs on his church, without which - on the other hand - the building may be ruined. The question of transport was again uppermost. Freiburg is out of touch with the rest of Baden and the contacts of the Confessional Church - which evidently is not very strong - are difficult to maintain. It even took a month (from June 20 to July 27) for the Landesbischof's letter to arrive from Karlsruhe. Suggestion: Dürr needs gasoline for his auto in order to maintain official contacts. He inferred that the Catholics got a good supply. Yet it was he who told me that the French Governor is the son of a protestant pastor. Horch burst out with the declaration that if nothing were done for the church and by the church, the United States would have its concentration camps too. This was said in violent response to my remark that the churches of the world must now work closely together. Horch impressed me as belonging to those Germans who are reluctant to accept any responsibility for the sufferings which have boomeranged so terribly, especially on the night of November 27,1944. The populace which had been spared hitherto did not expect a raid. P.S. My reception at the Evangelische Pfarramt rather disconcerted me because I had the unpleasant feeling that the atmosphere was hostile to my entrance as an American. Later the four men became more cordial but the session was undoubtedly strained. Dürr could not keep tears from his eyes as he spoke of Pforzheim and Horch's manner was almost aggressive. Dürr gave me a copy of the Episcopal Letter written by Landesbischof Kühlewein on June 26. This document is remarkably unsatisfactory and unedifying. It speaks of the suppression of freedom and the persecution of the church as the though the Christians of Germany bore no responsibility ... almost the familiar refrain of "belogen and betrogen". The immoralities of Nazism are, however, accurately catalogued and the blame is placed on disobedience to God. The superficiality of the statement becomes painfully evident in the Bishop's subsequent preoccupation with Nazidom's assumption of strict financial control over the church as a lever for control by a handful of "Deutsche Christen". Now that catastrophe has followed the crash of the Nazi State, the Bishop appeals for Christian revival, especially for the salvation of the youth, and for self-sacrificing offerings. A much more promising letter was given to me by Pastor Wilhelm Ziegler, head of the Inner Mission of Baden, now resident at Bretten, Marktplatz 5.

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Inner Mission connotes all charitable work undertaken by the Church of Baden. The offices in Karlsruhe were completely destroyed and now Ziegler reports that, owing to the difficulty of communication, he has been forced to leave Baden's numerous institutions to shift for themselves. His letter of July 271 was addressed to all the pastors of the province as a report and an appeal. He is grateful for the recognition of Christian activity by the occupying authorities. He describes the present state of a dozen or more institutions and the efforts now being made to regain possession of the properties confiscated for Nazi welfare purposes. High priority is given to the need for new homes for old folks and new hospitals. He suggests how each parish should organize kindergartens, recruit deaconesses, train women for kindergarten work, and raise funds and produce. The whole appeal is characterized by a strong sense of social responsibility. Heidelberg - Pfarrer Maas, leader of the Confessional Church. The strongest leader in North Baden seems by general assent to be Pastor Maas of Heidelberg whom I visited on his birthday, August 5. He was most cordial. He said, "Not for one minute have I ceased fighting the satanic Nazi system." He supported the Grüber Bureau of Berlin (for the emigration of Christian Jews) and he was in close contact with the Bishop of Chichester [Bell] whom he visited just before the outbreak of war. Since the defeat he has entered energetically into a program of Christian reconstruction2 and has succeeded in obtaining approval for the opening of a theological institution, ... [sic!] so named in order to obviate the difficulties attendant upon the reopening of Heidelberg University's theological faculty. Like most BK men he believes that university training is not adequate for entrance into the Christian ministry. This Institute is conducted in a church and is designed to train young people in "Christian service" to offset the doctrines promulgated by the Hitler Jugend. Two young men have already been ordained. There are about 20 full-fledged theological students and 40 more are merely taking Bible Study. Maas says that Landesbischof Kühlewein is delighted with this project. Maas, who is Oberkirchenrat of Heidelberg, states that he had only two "Deutsche Christen" to contend With. One preached a sermon on loyalty to Hitler even after the American occupation and, being considered unreconstructible, was arrested and interned. The other has been purged by the Bishop who recently visited Heidelberg. There are three centers of the Baden Lutheran Church: Heidelberg in the north, Freiburg in the south, and Karlsruhe where the Bishop resides. The province is split between the US and French authorities just below Karlsruhe, 1

Nicht ermittelt. Vgl. auch das Memorandum Maas' vom 10. August 1945: „Wie ich mir den Neuaufbau der evangelischen Kirche denke" (WCC GENF, Germany 284 [43]). 1

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thus adding the difficulty of occupation division to the former difficulty of geographical elongation. The two ends of the province never meet. The Confessional Church, however, is active at both extremes of the area and will tend to influence the middle, both geographically and theologically. As a matter of fact, I am told that there are one or two good men next to the Bishop in Karlsruhe. To sum of this preliminary estimate of the Evangelical Lutheran Church of Baden, it may be said that the old Bishop who has survived both 1933 and 1945 does not provide the strong leadership3 which the province needs, but younger men are emerging who exercise a vital influence on the reconstruction of the Christian community. It is as yet impossible to say how far the regeneration of the church will go as long as so many of the younger pastors remain in PW camps, but at present Baden may be described as a weak link in the protestant chain. Maas, Ziegler, and Hof are the best of the men to whom I talked.

19 Stewart W. Herman: Memorandum of Conversation with Pastor Fricke on July 31,1945 at his parsonage in Frankfurt, Franz Rücker Allee 10 IWF Genf, ES/II. 2., Personal Correspondence Michelfelder; NA Washington, RG 84, 73713. - Vermerk: Dictated but not read. - Ohne Datum. (Fricke is generally recognized as the leading spirit of the BK in the Evangelical Church of Hessen-Nassau and impressed me very strongly as one of the most capable German ministers I met.) Pastor Fricke happened to be in session with Prof. Spira, of the University of Frankfurt and with another German who is charged by both Catholics and Protestants with the reconstruction of churches in the city. My reception was most cordial and the fact that the World Council [of Churches] hid sent greetings through the American representative to the German churches was warmly welcomed. Fricke stated that he was in close touch with the American military authorities and had received great consideration from Cap tain Ooley, of the Religious Affairs Section of Frankfurt military government. In fact, permission 3

Kühlewein legte sein Amt Ende November 1945 nieder. Zu seinem Nachfolger als Landesbischof wählte die Vorläufige Synode, die vom 27. bis 29. November in Bretten tagte, Julius Bender. Vgl. Dokument 65. 1

Gemeint ist die Grußbotschaft Hermans vom 29. Juli 1945 (Dokument 17).

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had been granted over the signature of Colonel Davis to hold a meeting of the Reichsbruderrat in Frankfurt from August 21 to August 23 2 . This meeting was called by Pastor Niemöller in order to consolidate the position of the Confessional Church in advance of the conference of German church leaders convened by Bishop Wurm at Treysa on August 27. When Fricke learned that I was going to Berlin he asked me to carry invitations to Pastor Böhm, Jacobi, and Albertz to come to the Frankfurt meeting. Likewise, he was extremely eager to have Prof. Barth to attend. I promised that I would do everything in my power to convey the invitations and, if necessary, to arrange transportation. Pastor Fricke had also been in contact with Major Knappen at the office of the U S G C C at Höchst with regard to matters of church policy. (I learned later that Major Knappen was favorably impressed with Vricke's capacity as a church leader.) In regard to the general spiritual situation, Pastor Fricke stated that the task of the church was the "re-Christianization" of Germany. He compared the absolute collapse of the nation to the fall of Jerusalem, intending thereby to stress the totality of destruction which the German people face. In response to my statement that the churches outside Germany expected some sort of declaration of responsibility for the events of the last decade, Prof. Spira commented that the Germans such as he were actually thankful for the defeat and believed that in the collapse of the State God was expressing His confidence in the German church. He went on to say that many Christians of Germany had interceded in their prayers for England at the time of the threatened invasion as much as they had prayed for the preservation of their own communities from destruction by air. Pastor Fricke gave me a copy of the declaration released at Whitsun by himself and three other pastors in the name of the Evangelical church of Frankfurt. This paper begins with a confession of faith in the unity of the Apostolic church and the communion of saints and then states that whatever work is begun without God will end in misery and destruction. In general terms, the Nazi regime is stigmatized and associated with the physical sufferings caused by war. He goes on to say: "Certainly the war had its roots in the sins of a 11 peoples but at this time it is not for us to lay our afflictions on others, but on ourselves ... The Church has the honor not to have remained silent in these times of need and oppression. The witness for Christ echoed over our nation even when the Gospel was being more and more openly pushed aside. God in our times has waked witnesses in His church who have glorified Him in their deaths. " The declaration goes on to mention those who were in prison, particularly Pastor Niemöller, and states that such examples Zur Position Niemöllers und zum Verlauf der Tagung des Reichsbruderrats in Frankfurt vgl. A. SMITH-VON OSTEN, Treysa 1945, S. 37 ff. sowie den Bericht Barths (Dokument 33).

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of martyrdom provide the basis for a new beginning. He concludes with an announcement that the former Priory of Frankfurt has been dissolved and the Prior [Erich] Meyer has resigned. From now on a committee of four pastors belonging to the Confessional Church and certain ecclesiastical institutions will act as a provisional church government for Frankfurt. The following names are at the end of the declaration: Fricke, Goebels, Nell, Zickmann 3 . Having learned that Pastor Niemöller was to address an audience of American correspondents that same evening, I asked Pastor Fricke for Niemöller's address. Fricke was very much interested in the report of the impression which Niemöller's interviews in Italy 4 had made on the British and American people. I told Fricke that it was of the utmost importance that Niemöller should correct if possible the effect of the quotations which had been used by the press. I added that American officers in Germany were very much exercised over a possible reaction which might grow out of a question period following Niemöller's lecture to American correspondents. Fricke urged me to go to Niemöller at once in order to convey to him my feelings on this subject, and I left to call on Niemöller (The results of my talk with Niemöller are contained in a seperate memo 5 , but it should be added here that the meeting, as I learned from Niemöller, was to be a service in the Protestant chapel for American officers and men, instead of a press conference for American correspondents, as had been commonly reported.) August 2. Fricke stated that every effort was being made to rid the church of D C influence, but that in a couple of cases it was difficult to oust pastors from their parishes. A further source of difficulty lay in the fact that American military authorities invariably seem to choose communist officials for municipal positions and that these communists had very little sympathy for the work of the Christian rehabilitation6. Fricke offered the names of eight good people to American ÌAilitary Government authorities but no appointments have been made from that list. I asked him to give me a list, but as yet he has not done so. Under the circumstances it was difficult to get adequate clearance for religious training of youth and for certain physical necessities such as modest ration of gasoline to be used in revitalizing the parishes which were outlying. As an example of the difficulty in which the Church finds itself with regard to a complete Nazi purge, Fricke told me the story of a teacher of his acquaintance who has now been arrested by US authorities because he was a Nazi party member. This particular teacher had joined the Nazi party in 1933 Vgl. Κ. MEIER, Kirchenkampf, Bd. 3, S. 427. Gemeint ist Niemöllers Neapel-Interview vom 5. Juni 1945. Vgl. Dokument 11. 5 Dokument 20. 6 Vgl. auch Dokument 25 und 26. 3 4

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because of his idealistic belief that Hitler meant to rejuvenate the Church. The same teacher also became an ardent member of the Confessional Church and thus, while retaining his party membership, fought the whole Β Κ battle loyally from the very beginning of the church struggle. On the other hand, there was another teacher who had never joined the Nazi party but had taken the opportunity to resign from the church and to withdraw his two children from all Christian influence. Whereas the former teacher is now under arrest despite the fact that he is a devout Christian, the other teacher has been appointed to become an instructor in religion in the public schools. August 17. Upon my return from Berlin and prior to my return to Geneva, I called on Fricke to tell him about conditions in the capital and to say that arrangements were being made to bring a Berlin delegation to the Frankfurt conference7. The delegation would probably consist of Bishop Dibelius, Dr. Albertz and Dr. Böhm. Fricke was very busy with the details of housing and feeding the 30 or 40 delegates who were expected. He further told me that he had been informed that I was probably responsible for the cancellation of the Niemöller lecture two hours before it was to have occurred on July 318. As far as I could gather, he had obtained this impression from two American chaplains who seemed to feel that he was unfriendly to Νiemöller and wished to prevent him from defending the cause of the Confessional Church. I assured Fricke that not only had I done nothing to cancel the talk but that I had no power to interfere in such matters even if I had wished to do so. As a matter of fact, I had been greatly surprised to hear that the talk had been cancelled and I had done my best to discover the reason. I went on to point out, however, that I had obtained a copy of the lecture which Ν iemöller had intended to give and I felt that it did not present an unbiased portrait of present church position nor of recent church history, but that I would prefer to discuss the matter with Niemöller personally. Chaplain Hladky, who had arranged the Niemöller lecture and was bitterly disappointed at its cancellation, seemed to have gathered from my discussion of the subject with him that I did not want the lecture to take place and therefore that I must have prevented it. I told Fricke that Hladky seemed to be interested in introducing Ν iemöller primarily for the sake of putting on a show, regardless of the possible effects that another speech might have on the future of the German church. (For impressions of my interview with Hladky see separate memo 9 ). Fricke fully credited my statements on this subject and Gemeint ist die Tagung des Reichsbruderrats vom 21. bis 24. August 1945. Der von Chaplain Hladky arrangierte Wortrag Niemöllers, der vor rund 1000 Mitgliedern der US-Besatzungsbehörden in Frankfurt über „Verantwortung und Gelegenheiten der christlichen Kirche" sprechen sollte, wurde im letzten Moment von höchster Stelle untersagt. Vgl. A. BOYENS, Kirchenpolitik, S. 25 f., Anm. 69; M. KNAPPEN, Peace, S. 112 ff. Druck des geplanten Vertrags: W. NIEMÖLLER, Neuanfang 1945, S. 37 ff. 9 Nicht überliefert. 7

8

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urged me if possible to attend the Frankfurt conference with a view to stressing the need for German church unity as seen from Geneva and through the eyes of the churches which the World Council [of Churches] represents. Fricke then went into the subject of providing Niemöller with an office which would give him the prestige that his past record deserves. He pointed out that Niemöller was merely a pastor on leave from the Dahlem church, which was a position which did not correspond with his present importance as a German church leader. He suggested the possibility of giving Νiemöller a bishopric, possibly in Frankfurt. Diplomatically I asked how this could be done legally. Finally Fricke admitted it was virtually impossible, in spite of the example set by Asmussen in Schleswig-Holstein10. We agreed that it was a principle of BK that the new church government should grow up from the bottom rather than be superimposed from the top. Furthermore, I pointed out that in Hessen-Nassau the church government of pre-1933 days had now been reinstated11 as a basis from which to work into the future. Thus it would smack of Nazi methods if a violent change were made without the consent of everyone concerned. Fricke seemed to appreciate this legal argument and agreed that it would be wiser to find some position which could give Niemöller a position of authentic leadership without straining the bands which now bind the B K to the whole church. Stewart Herman

20 Stewart W. Herman: Memorandum on Conversation with Pastor Niemöller in Frankfurt on July 31,1945. LWFGenf, ESULI., Personal Correspondence Michelfelder; NA Washington RG 84, 737/3. - Vermerk: Dictated but not read. - Ohne Datum. I found Pastor and Mrs. Niemöller residing temporarily with Niemöller's sister at Eppsteinerstrasse 44. The first floor of the house was apparently occu10 Asmussen war von Wurm „mit der Vorbereitung der Neuordung der Ev.-Luth. Landeskirche in Schleswig-Holstein" beauftragt worden. Text der Vollmacht' vom 26. Juni 1945: K. J Ü R G E N S E N , Stunde, S. 45. 11 Dies trafjedoch nur für Nassau zu, wo Landesbischof Kortheuer, 1933 zwangsweise in den Ruhestand versetzt, wieder die Kirchenleitung übernahm. Zu den harten Auseinandersetzungen um die Besetzung der kirchenleitenden Positionen in den drei Teilkirchen Nassau, Hessen-Darmstadt und Frankfurt der ehemaligen Landeskirche Nassau-Hessen vgl. C. V O L L N H A L S , Entnazifizierung, Kap. V/2.

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pied by a Swede who displayed a Swedish flag and the second floor by a German who had put up this inscription: "A Jew lives here if you can care at all." Both the Swedish flag and the Jewish sign in English were meant to prevent confiscation by American authorities. I found Frau Niemöller at home and her husband arrived about one-half hour later. In the meantime, I explained to her the unfortunate repercussions which her husband's remarks to correspondents in Italy had had in the United States'. She was very grateful to hear my suggestions as to the ways in which he might be able to repair the damage which had been done to his reputation and to the cause of the German Evangelical Church. My reception was unusually cordial because I had been in touch with Frau Niemöller during her husband's imprisonment and she had come occasionally to the services of our American Church in Berlin. Pastor Niemöller himself appears to be in good health but he is obviously nervous and rather impatient with the situation in which he finds himself at the present time. He said, "If the neutral church has not waked up after all that has happened, the Confessional Church will have to go on alone." Niemöller seemed to be particularly exorcised at finding the so-called "neutral" church better organized to take charge of German church government than the Confessional Church, which according to him had done virtually nothing in the three months since the Nazi defeat. As a consequence, he felt that the neutrals were getting back to work as though nothing had happened. He felt that the Roman Catholics with their leadership principle had all the advantage over the Evangelical church; whereas the Catholic church stood to profit by a restoration of its 1925 [sic!] status - according to Niemöller's understanding of our American Military Government policy - the Evangelical Church was bound to lose ground. The old laws for religious education, for example, favored the Roman Catholic church because of the favorable concordat which was concluded with the Weimar republic2, but the Evangelical Church had no contract with the government and therefore it had no special agreement regarding religious education. Niemöller regretted that there was no way to convey news of such procedures to the churches in the United States. I informed him that if Geneva were given the full story, the news would be properly forwarded. In connection with his treatment by the American authorities, Niemöller obviously felt that he had been very badly handled and was inclined to put American Military Government on the same Gemeint ist Niemöllers Neapel-Interview vom 5. Juni 1945. Vgl. Dokument 11. Vermutlich meinte Niemöller das Reichskonkordat, das jedoch nicht mit dem Weimarer Staat, sondern am 20. Juli 1933 mit der Regierung Hitler abgeschlossen worden war. Während der Weimarer Republik bestanden lediglich die Länderkonkordate mit Bayern (1924), mit Preußen (1929) und Baden (1932). Die Konkordate mit Preußen und Baden enthielten jedoch keine Bestimmungen zum Schulwesen. Zur umstrittenen Frage der Weitergeltung des Reichskonkordats nach 1945 vgl. C. VOLLNHALS, Reichskonkordat. 1

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basis as his previous Nazi tormenters. He had been pleased with his reception at the hands of high-ranking military authorities, including Field Marshal Alexander in Italy, but he had been returned to Germany through France as an ordinary prisoner and placed in detention in Wiesbaden where he finally went on a hunger strike for three days in order to effect his release3. He believes that there is a definite conspiracy against him which extends to military interference with the press reports that have caused so much trouble in the United States. When his debate with an American intelligence officer over a possible trip to Switzerland reached a breaking point, he apparently lost his patience (probably his temper) and the intelligence officer told him that he was considered to be a dangerous man. Niemöller observed to me that he was considered a dangerous man by the Nazis and now is considered a dangerous man by us: therefore, he felt like burying himself in a small parish and retiring from all prominent activity. I had the impression that Niemöller has no intention whatsoever of retiring modestly into some backwater but rather that he may, if he feels inclined, fight the Allied governments with the same ferocity that he fought the Hitler government. Obviously, he has not fully recovered from his eight years of isolated confinement and physical hardships. He seemed to me at once to be a man in need of prolonged rest and also of an opportunity to survey not only the recent history of churches outside Germany but also of his own Confessional Church inside Germany. In respect to his press statements, Niemöller told me that he tried to explain to the reporters why he offered his services to the German navy but they were apparently forbidden to print his comments. I rather imagine they had very little psychological sympathy for the involved explanations that he attempted to give them and I suggested he confine his comments to a simple declaration that he made a mistake in September 1939 and that he regrets his action. He told me that he acted on the advice of his lawyer, who thought that he was helping to save Niemöller's life at the outbreak of war. He was also moved by the fact that his sons, whom he had always wanted to send to England for their education, would be forced to fight and that he felt he should stand with them. My object in speaking to Niemöller before his special lecture that evening was to describe to him the present temper in America as a result of his last interview and to urge him to be conscious of the effect his words might have outside of Germany. He appeared to be surprised that newspaper men had been advised of the meeting, which had been arranged by Chaplain Hladky in the Protestant Chapel for American officers and men, particularly chaplains4. Vgl. W. NIEMÖLLER, Neuanfang 1945, S. 29 ff. Der Vortrag Niemöllers über „Verantwortung und Gelegenheiten der christlichen Kirche * wurde im letzten Moment von höchster Stelle untersagt. Vgl. Dokument 19, Anm. 8. 3 4

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Νiemöller seemed to be most appreciative of my visit and, as I learned later from Pastor Fricke, spoke of me as a sincere well - wisher whose visit he particularly cherished. I do not know what subsequent effect the rumor of my having been influential in cancelling his meeting may have, but I believe the rumor will not reach him before my clear denial of responsibility as given to Fricke also reaches him. (See memo of Fricke conversations5). It should be added that I particularly urged upon Ν iemöller the interest of the World Council [of Churches] in preserving a common Evangelical front in Germany during his period of emergency. He kept reiterating that he would be very glad to have the so-called neutral churches go along with him but if they refused he would proceed alone. Stewart Herman 21

Stewart W. Herman: Memorandum on Conversation with Captain Ooley, Religion and Education Officer for Frankfurt Military Government [Anfang August 1945] LWF Genf, ES/II.2. Personal Correspondence Michelfelder; NA Washington, RG 84, 73713. - Vermerk: Dictated but not read. His office is located in the building of AMG [American Military Government] in Frankfurt. Ooley comes from Arkansas, where he was a superintendent of public schools, and appears to be an extremely capable and sensible person of highest moral calibre. He has been in close touch with Christian leaders in Frankfurt and is eager to be of all possible assistance, but he was extremely grateful for the contribution which I was able to make to his knowledge of the German church situation. He told me that his AMG training led him to believe that the Roman Catholics in Germany had provided the spiritual resistance to Hitlerism, whereas the Protestants had succumbed. Also he had been led to believe that paganism was rampant. Now he discovers by his own personal experience that the Protestant church is extremely strong and that paganism is very weak. In his opinion the problems facing the German Protestant Church are twofold: 1. there is no material to repair buildings so that proper church activity can be reinaugurated; 2. the Evangelical church appears to be hopelessly divided within itself. He was deeply concerned with the cancellation of the Niemöller speech1 and provided me with a copy which had been submitted for review. 5

Dokument 19.

1

Vgl. Dokument 19, Anm. 8.

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The schools of Frankfurt are to be reopened as soon as possible, probably by September 15. There is no glass for the windows, in spite of the fact that schools have first priority after arrangements for feeding and housing have been dealt with. It was Ooley's impression that the Catholics are making a special effort "to draw all non-Catholics into the fold under the stress of present circumstances. He added that a Dr. Herr 2 is the uncrowned king of Frankfurt. (Comment: Ooley was one of the first officers who told me that virtually all of his time was spent in reopening schools, and attending to the educational affairs under his supervision. Consequently, church affairs suffered and he was able to do comparatively little for the ministers. This and other similar comments led me to believe that the most effective way for German churches to operate is to appoint a single liaison churchman to deal efficiently with the business of the church in its AMG contacts, thus saving the time of AMG officers. I believe that the church in the end will gain a good deal of good will and achieve more far-reaching results by centralizing its approaches to AMG.) Stewart Herman

22 Stewart W. Herman: Conversation with Major Knappen at USGCC Headquarters in Höchst on August 3 [1945] LWFGenf, ES/II.2., Personal Correspondence Michelfelder; NA Washington, RG 84, 73713. - Vermerk: Dictated but not read. - Ohne Datum. Dr. Schönfeld, Dr. Waetjen, and Dr. Gerstenmaier accompanied me to this appointment at which Lieutenant Lapp of Major Knappen's office was also present1. Dr. Schönfeld presented the work of the World Council [of Churches] and Dr. Waetjen presented the work of the Bureau-Intermédiaire2. Then Knappen told us what he said he told Wurm and Cardinal Faulhaber regarding US policy in church affairs3. He expressed the hope that the Protes2

Gemeint ist vermutlich Stadtpfarrer Jacob Herr.

Vgl. auch den Bericht Knappens "Conference with Mr. Stewart Herman, World Council of Churches, 3 August 1945" ( N A Washington, R G 2 6 0 , 5 / 3 4 4 - 2 / 6 ) . 2 Das Bureau intermédiaire spécial pour le secours aux Allemands victimes de la guerre war von Schönfeld als politisch und konfessionell neutrale Hilfsorganisation gegründet und am 25. Mai 1945 durch die Genfer Kantonsregierung genehmigt worden. Später umbenannt in: Bureau Intermédiaire pour secours d'après-guerre à ¡Allemagne. Vgl. J. WISCHNATH, Kirche, S. 38 f. 3 Vgl. Dokument 1. 1

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stant church will unite as fas as possible to form a common front for religious activity. US policy follows three general principles: 1. It will not take an active part in church reorganization, which must be achieved from within, but 2. it will guarantee freedom of worship as long as such freedom is not abused, and 3. it will continue to provide the traditional governmental services to the church, for example, support of church schools, subsidies, collection of church taxes. In this last matter American Military Government will try to sample public opinion on the question of government support in an effort to find out what should be the future relation of the church to the state. Church property confiscated by the Nazis will be returned to the church so far as military exigency permits. No chaplains are used in the work of the religious division, which is purely administrative. Chaplains are primarily responsible for the spiritual welfare of American troops and officers for religious affairs, among whom are no ordained ministers, will act only to supervise German church affairs. When I suggested that the World Council might be interested in soliciting certain forms of assistance from the US Chaplains Corps, Knappen offered no objection, but rather seemed to approve the suggestion. As to the introduction of ecclesiastical visitors into Germany, Knappen said that an approach should be made through the visitors bureau of USFET in Frankfurt, which would refer the matter to his office for approval. He seemed, in his noncommittal way, to take a friendly attitude towards my suggestion that the visitors sponsered by the World Council office in Geneva should be automatically approved by his office. However, Knappen was somewhat confused as to the exact constituency of the World Council and apparently believed that it was similar to the Federal Council [of the Churches of Christ] in America, which, as is well known, has been opposed by certain groups of American churches4. I assured Knappen that the World Council was not a council of councils but a council of churches which represented non-Roman Christendom. (Subsequently in Berlin I gave Major Knappen a copy of a statement regarding the World Council which I composed for Ambassador Murphy 5 .1 would suggest, nevertheless, that a supply of printed statements regarding the World Council be made available to chaplains and religious affairs officers so that it will not be necessary to deliver a longish lecture on the Council as an introduction to the work that we are trying to do.) Dem 190S gegründeten Federal Council of the Churches of Christ in America gehörte von den lutherischen Kirchen nur die United Lutheran Church an. Vgl. S. CAVERT, American Churches, S. 43 ff. 5 Dokument 30. 4

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With regard to the introduction of religious literature into Germany, Knappen said that all such matters must be cleared through the Information Control Division of the USGCC. (See my memo on contact with Information Control in Berlin6.) Stewart Herman

23 Stewart W. Herman: General Panorama [Anfang August 1945] NA Washington, RG 84, 73711. General Panorama. Destruction from the air has reduced virtually all Germans to despair. To the psychological shell-shock of Goebbel's war propaganda has been added the physical shell-shock of stone-crushing raids which pulverized whole cities in twenty minutes. It is true that even in the worst hit areas, there are often to be found small groups of buildings which are still habitable but it is no exaggeration to say that annihilation is general in the larger cities and everywhere along the main rail-lines. To people who now plod along the streets whose sidewalks are frequently piled ten feet high with rubble, it must appear that nothing can be done. Yet a certain energy and vitality is evident even in the streets and on the highways. People are pushing forward on errands of personal importance. Archbishop Gröber of Freiburg told us1 that great energies are latent or bubbling within the population. To one who knows Germany as I do, these forces do not smell of Hitlerism but of opposition to the Nazi idea. I have sensed this energy most strongly in the personalities of the few confessional pastors and laymen I have met and I would hazard the suggestion that their prolonged spiritual and even physical resistance to the Nazi virus has immunized them against the moral and material collapse of the Third Reich. In other words, the forces of reconstruction appear to be present. I imagine that they are to be found in a lesser degree in economic and social and political fields as well as in the church but the usual comment of observers to whom I have talked is that the Christian Church is the only organization or agency which has emerged relatively unscathed from the last twelve years of disaster. Thus, the stature of the church has increased rather than diminished but, as of this moment, it is impossible to foresee whether or not the hopes and promises placed by many people - both victor and vanquished - will be 6

Nicht ermittelt.

1

Vgl. Dokument 18.

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realized. Slim steeples rising out of the wreckage of war are only a symbol, not a guarantee, for the future. Living Conditions. The individual battle for existence affects the clergy too. Goods have almost ceased to exist and 90% of the stores and shops have disappeared. Bread is rationed at 2 pounds a week per person, fats are thin in quantity and quality but fortunately vegetables are procurable because of summer. Sober observers state that millions of Germans will die this winter. Hundreds of people are felling woods on the road between Wiesbaden and Frankfurt and carrying it away on their handcarts as their only fuel for the winter. Despite this, people are sharing scraps of bread by distributing to the near-starving through the church committees and, it is reported, such distributions have been made to the PW camps which, in some areas, have acquired an ugly reputation in the matter of feeding and handling German prisoners. Working Conditions. There are very few usable buildings or church houses for the holding of services or coordination of relief work. In Freiburg there are only rooms and in Frankfurt only one sanctuary survives out of 43. Pastors live in broken homes and, in cold weather, must receive visitors in kitchens where all the household work is done. Archbishop Gröber sleeps and eats in his study although part of his palace is still intact. Nevertheless, the greatest restraint on spiritual reconstruction is lack of transportation and communication. A few top leaders have been given gasoline for their cars in certain areas but they are exceptions to the general rule. The Protestant ministers of Baden have no gas and the gas ration allotted to Frankfurt ministers must be dropped this week owing to medical and food transport priorities. Under this heading comes the difficulty of printing notices and pamphlets. Despite the fact that French and US military authorities permit the circulation of church notices, in actual fact, the church has no more freedom of press than it had under the Nazi regime. The reason for the continuation of this condition is radically different for the effect is the same: the voice of the church is dumb. The few pastoral letters that are mimeographed require weeks to reach their ultimate destinations even within the same province. Naturally, ways will ultimately be found to expedite messages and papers but, unless the churches regain their publishing plants, it will be more more difficult to erect a common Christian front. Man-Power. Many pastors are still in PW camps or missing. These include, of course, the youngest and strongest men who could carry the greatest load of work in the emergency. It is admitted that the PW camps should not be stripped of their chaplains but consideration should be given to an equitable division of pastors - many of whom may not be acting as chaplains - with a view to sending

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home those who have families. At present some pastors are serving several congregations scattered over an area of many miles and have been doing so for a few years. All clergymen, except German Christians, are heavily overworked and their properly ministerial work is pushed into the background by constant pleas to forward mail, locate missing persons, intercede with military authorities, etc. Religious Education. Both French and US authorities now permit the religious training of children under selected teachers. This is of particular value because, pending the resumption of lower schools, full time can be given to the subject which was most neglected under the Nazis. As far as I know, registration is purely voluntary but dozens of children are reporting for study in the classes which have been opened. The whole subject is worthy of considerable study as to methods, resources and results. One knotty problem arises in this field which is best exemplified by the following account given to me in Frankfurt: One very sincere Christian schoolteacher joined the Nazi party in the early days under the widespread illusion that Hitler's campaign promise of a revived church was bona fide. During the Nazi regime this teacher, for obvious professional reasons, maintained his party button but increasingly fought in the BK cause and stood staunchly by his pastor. A second school-teacher never joined the Nazi party but resigned from the church and withdrew his own children from all Christian influence. Whereas the first teacher stands automatically under ban, the second teacher has now been installed as an instructor for religion! Such procedures will not counteract the indoctrination of the Hitler Youth. Confessional Church. Since his release from allied custody, Pastor Niemöller has been concerned with the fact that, except for the Berlin area, the BK has not succeeded in seizing the spiritual leadership of the Evangelical Church. He seems to feel that the church is slipping back into the "indifferent" leadership of pre-Hitler days and, with this in mind, he is calling a meeting of the Reichsbruderrat for August 21-232, for which US permission has been granted. It is difficult to define the boundaries of the so-called Confessional Church because it has unquestionably cut across lines of loyalty with varying degrees of success. At present, Niemöller seems to be influenced by a radical wing of his own followers who might be described as ambitious to seize the "spells of victory" in the inner-church struggle. To them the "spirit" and the theology of the church are more important than the "institution" as such or the establishment of a common front. The ideological champion of this wing is the Swiss professor, Karl Barth of Basel, who was forced out of his chair at the University of Bonn very early in the struggle. 2

Vgl. A. SMITH-VON OSTEN, Treysa 1945, S. 48 ff.

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The nucleus of the Β Κ unquestionably acted as a buffer against the grossest encroachments of the Nazi regime but any attempt to usurp on their behalf the whole authority of the German Evangelical Church will undoubtedly lead to a split and even to a religious war. Thus the treatment of the whole "Niemöller group" must be governed by a policy of recognition and conciliation. In a broader sense, many of the leaders and pastors in Western Germany bridge the - as yet - very narrow gap between the two factions. The emergence of the Lutheran Bishop of Württemberg, Wurm, as the acknowledged leader of the whole German Church during the war has served to bind the Confessional Church to the so-called "neutral" churches. Niemöller, fortunately, recognizes Wurm's spiritual authority and Wurm appreciates the tremendous contribution which Niemöller made. As long as these two leaders can be kept together, the unity of the Evangelical front seems fairly secure but it ought not to be forgotten that radical cliques behind each of the two men exercise an influence on their respective leaders which tends to demand a showdown. The "Intact" Church. The strong "neutral" forces (actually a misnomer) are characterized by their opponents as reactionary opportunists who are trying to salvage an ecclesiastical institution but are powerless to renovate it in the hearts of the people 3 . The radical Confessional leaders are described, in turn, as reckless theologians who take sole credit for Christian resistance to the nazis and are now bent on obtaining possession of Germany's "soul" even if the church must be destroyed. The recent history of these hostilities dates from the division of church opinion which occurred a couple of years after Hitler came to power. The apparently successful attempt to rally the German churches to resist the pretensions of a few Nazi-Christians (die Deutschen Christen) broke on the extent to which opposition should go. More moderate minds still felt at that time that it was bad policy to provoke the State. In the ensuing years, however, not all of those who renounced the radical opposition of the Niemöller (or Dahlem 4 ) group refrained from anti-Nazi activities. Many of them have suffered the same sort of persecution and martyrdom as the BK people. 3 Mit der Zuordnung der „intakten " lutherischen Landeskirchen zu den „Neutralen " bezieht sich Herman offensichtlich auf das Memorandum Niemöllers "The Position and Prospects of the Evangelical Church" vom 20. Juli 1945. In diesem Memorandum forderte Niemöller die Besatzungsmächte und den Alliierten Kontrollrat zur Unterstützung der Bruderräte auf (NA WASHING-

TON, R G 260, 5/339-3/36).

Gemeint ist der bruderrätliche Flügel der Bekennenden Kirche, der sich für seine den Ansprüche auf das von der 2. Bekenntnissynode derDEKim Oktober 1934 in proklamierte kirchliche Notrecht berief. 4

kirchenleitenBerlin-Dahlem

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Eugen Gerstenmaier is an outstanding example of the anti-Niemöller, antiNazi group as special appointee of Bishop Wurm - the present champion of the whole church - he worked for years with pro-Nazi Bishop Heckel in the Foreign Office of the German Church 5 . He declares that he has been involved in the conspiracy against Hitler's regime and life for five years and he played a role in the events of July 20,1944 in which he nearly lost his life. He stoutly contends that, whereas Niemöller was only "theologically" active, he and others like him were "politically" active and that the church should not be afraid to draw the consequences of its convictions. However, the titular leader of the "intact" churches has been, until Warm's ascendancy, the Bishop of Hannover - Dr. Marahrens, who compromised himself repeatedly with the Nazis and even sent a telegram of gratitude to Hitler for his "providential" escape from death on July 20 6 . It is the universal opinion of virtually all Lutherans, including the Lutheran churches of America, that Marahrens must retire from the scene. The third of the "Big Three" Lutheran Bishops is Meiser of Bavaria who occupies a middle position between Wurm and Marahrens but closest to Wurm. There has always been a feeling of orthodox "superiority" among Bavarian Lutherans as compared to the mixed Lutheran and Reformed Church of Northern Germany where the new Confessional Movement found its greatest strength. However, Meiser and Cardinal Faulhaber have cooperated consistently and loyally against Nazi encroachments in South Germany. The German Christians. It seems superfluous to mention this group which tried to kidnap the whole Evangelical Church in 1933 and failed. Despite official Nazi support for a few years, they never made much of a dent upon the Church, except inThuringia, although they were maintained in church offices in many parts of the country. Their adherents began melting away shortly after it was discovered that National Socialism and Christianity would not mix. A number of pastors who were Nazi party members finally resigned from the ministry altogether. O f course, the end of the war has brought an opportunity for purging the church offices and the parishes. Where an active anti-Nazi leadership has asserted itself, the German Christians have been thrown out. Where such leadership is lacking or hesitant, a primary cause of the delay seems to be a belief that the victorious armies reserve the privilege of throwing out the Nazis. Gradually the news is spreading that the church must do its own housecleaning. In many cases they have set up commissions of investigation into individual case-histories by which the German Christians are being judged. In Wiesbaden I was told that many German Christian church members are petiKirchliches Außenamt der DEK. Telegramm des Geistlichen Vertrauensrates der DEK anläßlich des Attentats auf Hitler am 20. Juli 1944. Vgl. E. KLÜGEL, Landeskirche, S. 409, Anm. 167 (ohne Quellenangahe). 5 6

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tioning to reenter the church and that such cases are likewise being carefully studied during a "trial period". Although the purification must proceed, the real issue in the church is not the Nazi element but rather the rivalry between the adherents of "Niemöller" and the adherents of the "intact" position. The lines are not clear-cut within the country and it is hard to give appropriate titles to the two groups.

24 Stewart W. Herman: Memorandum on Conversation with Bishop Wurm in Stuttgart on August 6,1945 LWFGenf, ES/II. 2., Personal Correspondence Michelfelder; NA Washington, RG 84, 737/3. - Vermerk: Dictated but not read. - Ohne Datum. On August 6 I visited Bishop Wurm for the first time, after my arrival had been heralded by Dr. Schönfeld and Dr. Gerstenmaier, who were returning from their trip through the British zone 1 .1 found Bishop Wurm in his home, apparently loaned by an industrialist of Stuttgart, at Stafflenbergstrasse 51. My reception was most cordial and the Bishop appeared to be genuinely grateful for the greetings which I brought from Geneva and the words of respect which I was able to extend to him from the churches outside Germany, which had been increasingly aware of his leadership of the German church during the war. Wurm first of all discussed the general situation in the province of Württemberg and read a letter from a Catholic friend of his who told how, for example, the products of dairies had been confiscated. Transport and communication are worse than under the Nazi regime and Nazi opponents are muffled now just as they were by Himmler. Nazis and anti-Nazis are treated alike. The Bishop's friend regretted that the world does not seem to know that all Germany was a concentration camp. It is true that Germany gave birth to the Nazis and chief responsibility rests in "lack of order" (Ordnungslosigkeit) and this lack of order is due to "godlessness". The San Francisco conference2 will fail because it prolongs force not love. It is historical irony that the Allies now employ Nazi methods and that Germany is still more or less a concentration camp. 1 Herman hatte am 3. August 1945 zusammen mit Schönfeld, Gerstenmaier und Waetjen eine Unterredung mit Knappen (Dokument 22). Zu den Reiseaktivitäten Schönfelds und Gerstenmaiers vgl. J . W I S C H N A T H , Kirche, S. 53 ff. 2 Die Konferenz von San Francisco (April-]uni 1945) war die letzte Konferenz, die der Gründung der Vereinten Nationen (UNO) am 26. Juni 1945 vorausging. Die Charta der Vereinten Nationen trat am 24. Oktober 1945 in Kraft.

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The Bishop seemed to agree with his friend's analysis of the situation, or at least he read the letter to me as a sample of public opinion in his diocese at the present time. Upon hearing that I expected to go to Berlin Wurm entrusted me with an invitation for Dibelius to attend the conference at Treysa on August 27. He seemed to realize the difficulties he might have with Pastor Niemöller in this connection, although his meeting with Νiemöller in Frankfurt was most congenial3. These two church leaders, together with their wives, have been invited to Tübingen by a prominent layman to spend a week or so resting and talking over their problems. The Bishop seems to agree with Niemöller's demands for a complete renovation of the church as a spiritual force in Germany and he has taken as his motto: "Not restoration but regeneration." This slogan should become the great war-cry of the new church. I went on to ask Wurm whom he considered to be his best collaborators in the regeneration of the German church and he presented the following list, which I recorded as he named the various provinces and spoke of those whom he considered to be outstanding leaders: 1. Bayern: Bishop Meiser, Oberkirchenrat Bogner, Dekan Langenfass 2. Baden: Prof. Hupfeld of Heidelberg 3. Frankfurt: Pfarrer Fricke, Pastor Goethe of Rossdorf 4. Rhineland: Pastor Beckmann of Düsseldorf, Pastor Held of Essen 5. Westphalia: Präses Koch, Prof. Schreiner of Münster, von Bodelschwingh 6. Oldenburg: Bishop Stählin, Pastor Kloppenburg 7. Bremen: Dr. Med. Stoevesandt 8. Hamburg: Bishop Schöffel, Pastor Herntrich of St. Catherines Church 9. Schleswig-Holstein: Bishop [sic!] Asmussen of Kiel 10. Berlin: Bishop Dibelius, Superintendent Diestel 11. Hessen-Kassel: Präses Happich of Treysa, Pastor Ritter, Pastor Heppe 12. Thuringia: Pastor Mitzenheim 13. Weimar: Pastor Mitzer 14. Jena: Prof, von Rad 15. Saxony: Geheimrat Kotte of Dresden, Prof. Thurney [muß heißen: Doerne] of Leipzig, Pastor Helm of Zwickau. Later in the morning Drs. Schönfeld, Gerstenmaier and Waetjen came to the Bishop's house, as well as Oberkirchenrat Pressel and there was a general discussion regarding church policy. In the course of this discussion Pressel seemed to be hostile to the necessity of making some declaration regarding Wurm hatte Niemöller auf seiner Informationsreise zur Vorbereitung der geplanten Kirchenführerkonferenz am 23. Juni 1945 in Frankfurt zum erstenmal wiedergetroffen. In seinem Rundschreiben „An die Leitungen der evangelischen Landeskirchen in Deutschland" vom 28. Juni 1945 schrieb er: „Höhepunkte dieser Reise waren das völlig unerwartete Wiedersehen mit dem soeben befreiten Martin Niemöller, mit dem Vertreter der Ökumene Dr. Schönfeld und den aus schwerster Todesgefahr erretteten Dr. Eugen Gerstenmaier" (LKA STUTTGART, D 1/193). 3

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the church's responsibility for the Nazi regime and its actions since 1933. He is inclined to make demands on the Allied regimes as though he and other churchmen have every right to expect the Allied to accede. It seems that Ρressel has a strong hold on the Bishop and on the church in the bishopric, but it is not so certain that he is a suitable leader for the future. August 19,1945. On my return to Geneva, I stopped in Stuttgart to deliver some letters to Bishop Wurm and spent an hour with him shortly after he had been visited by Dr. Gisevius, who had come from Frankfurt for the special purpose of urging the Bishop to do everything in his power to bring the Confessional Church fully into the Treysa conference. Gisevius's influence may have been responsible for Warm's statement to me that Niemöller must be given some kind of special office which would properly recognize his services to the German church and provide him with a rostrum from which to speak. Wurm had evidently been told of Niemöller's criticism of the Treysa conference4, especially the wording of the invitation which spoke of consultation with three old church leaders and of the program for the conference, which consisted largerly of W«rm's close collaborators. Niemöller had not been properly consulted as to the conference nor had he been asked whether or not his name could be used in announcing that he would preach at the opening service. I told Wurm that in my opinion the program of the conference was heavily weighted in favor of Württemberg, but W«rw replied that it was due entirely to lack of communication with other parts of Germany. He was obviously hoping to be able to find a common ground of cooperation with Νiemöller and he suggested that Ν iemöller might be made one of the committee of leaders who would direct the destiny of the German church in the immediate future. "Wurm sketched his thoughts as forming his committee of three or five churchmen including himself, Niemöller, and Dibelius of Berlin, plus perhaps two others from western Germany, such as Bodelschwingh and Koch. All of this seems to have been rather the result of Gisevius' visit, who had been inspired by a recent talk with Pastor Fricke of Frankfurt, who knew of Niemöller's perturbations regarding the Treysa conference. Gisevius had told me prior to his trip to Stuttgart that he felt Ή iemöller might be made the president of the forthcoming Reich Synod. Wurm also spoke further about the controversy which has been stirred up by Gerstenmaier's articles in the Zurich paper5, about which I told him in the Vgl. A. SMITH-VON OSTEN, Treysa 1945, S. 37 ff. Am 18. Juni 1945 hatte Gerstenmaier in Genf eine Pressekonferenz über den deutschen Widerstand und seine Beteiligung gegeben. Am 23. und 24. Juni erschien dann in der „Neuen Zürcher Zeitung " ein umfangreicher Artikel Gerstenmaiers. Seine Erklärung, er habe 1933 in enger Verbindung mit Martin Niemöller am Kampf der Bekennenden Kirche teilgenommen, löste heftige Polemiken Barths und Freys, des Herausgebers des Schweizer Evangelischen Pressedienstes, aus, 4 5

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course of my brief visit. He asked to have copies of those articles brought to him so that he might read them for himelf. He seemed to appreciate my comment, in response to his query as to the sort of article they were, that they sounded exactly the way Gerstenmaier speaks and it was impolitic of him to write the way he talks. I tried to describe again the continuation of the old theological debate between Barth and Brunner and suggested that Gerstenmaier's might have to be kept under a bushel for a while until the difficulty clears up. Stewart Herman

25 Marshall M. Knappen: Informal Conference on Distinction between Religious Freedom and Political Activity of Churchmen, held at Military Government Headquarters, Frankfurt, 6 August 1945 Ν A Washington, RG 84, 737/1. - Kopf: Headquarters, US Group Control Council (Germany), Public Health and Welfare Division, Religious Affairs Branch. To: Director, Public Health and Welfare Division. 1. Present: Major Crum (Education and Religious Affairs Branch, G-5 Section, USFET) Major Knappen (Religious Affairs Branch, US Group CC) Captain Johnson and Captain Ooley (Education and Religious Affairs Branch, Frankfurt Military Government Detachment) Dr. Fricke (Acting head of German Evangelical Church for Hessen-Nassau, Frankfurt and Land Hessen 1 ) Dr. Müller (President of the Evangelical Land Church of Hessen) Dr. Berger (attorney for Dr. Müller) Domkapitular Schwalbach (Representative of the Catholic Bishop of Mainz) Professor Spira of Frankfurt University (Interpreter). 2. Occasion for the Conference. On 22 July at Reichelsheim near Darmstadt, two Protestant laymen, and one Catholic layman who was a volunteer advisor to the Burgomeister [sic!] of Reichelsheim on religious affairs, held a die ihn als Mitarbeiter des von Bischof Heckel geleiteten Außenamtes der DEKfür restlos kompromittiert hielten. Für Gerstenmaier trat dagegen Brunner ein. Vgl. A. BOYENS, Kirchenkampf 1939-1945, S. 266 f. 1 Fricke vertrat den Anfang Juni 1945 konstituierten Verbindungsausschuß der drei Vorläufigen Leitungen der hessischen Teilkirchen gegenüber der Militärregierung.

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meeting at which it was decided that one of the Protestant clergymen, Pastor Otto Munck, should approach the Landrat concerning the Communist tendencies of the local Burgomeister and Chief of Police. As the result of a report made by the Burgomeister's advisor to the Burgomeister, the remaining six attendants at the meeting were charged on 27 July 45 with violating the Military Government rule against political activity. They were convicted by a Summary Court. Two of the laymen were given sentences of three months imprisonment, the remaining two laymen fines of five hundred marks each and the two pastors were found guilty and the regional church authorities were asked to transfer them to parishes elsewhere. The Church authorities have filed a formal request for a review of the sentences by the Military Government legal authorities but, since their main line of defense is that the accused were acting in their capacity as members of the local Church Council and therefore were indulging in religious rather than political activity, they asked for this conference in order to secure support for their contention. 3. Representation of the Clergy. The above facts were brought out during an extended discussion in the course of which all the ecclesiastical representatives present were given the opportunity of saying anything which they considered germane. In the process of presenting their case, the clergy made the following points: a. The Church was unalterably opposed to Communism and considered opposition to it a matter of religious duty since practically all Communists were anti-religious. b. Eventually there would be only two rival forces in Germany, Communism and Christianity. The Church could not afford to wait until a known enemy attacked it but must do all in its power now to check this hostile force. c. Present Military Government appointments in the local area were far too Leftist to be representative of the populations concerned, as in the case of a school committee for Land Hessen where it was alleged that four members, one was Catholic, one was Social Democrat without interest in the Church, one a free thinker, and one Communist, although Hessen itself was 80 per cent Protestant. It was also alleged that the staff of the recently licensed Frankfurt Presse2 was overwhelmingly Leftist in its political complexion. d. The Burgomeister and Chief of Police concerned had been active in the past in the Gottlosewbewegung (atheistic movement) and while no specific objection was made, to any of their official actions since they assumed their present positions, it was considered that it was highly undesirable that they should be in office when such a matter as the question of Church control of schools should come up, presumably in the not-too-distant future. e. The Catholic representative expressed his general agreement with the above argument and added a comment to the effect that he understood that 2

Gemeint ist vermutlich die „Frankfurter Neue Presse".

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Military Government policy provided for special treatment for clergy who were accused of violating military law and that he was therefore surprised that the case should have been immediately taken to court without previous consultation with the ecclesiastical superiors of the men involved. 4. Answers Given by Military Government Representatives. It was pointed out to the clergy that a. Military Government officers present had no power of review over the actions of legal officers of neighboring detachments and that they were discussing the matter only in its religious aspects and with the understanding that no formal decision could be reached by such a conference. b. Long-range Military Government policy provides for the eventual revival of political activity in Germany and consequently there is no theoretical objection on the part of Military Government to the Church or any other organized civilian agencies engaging in actions of a political nature. For the moment, there is, however, a prohibition against political activity of all sorts and the case under consideration does not depend on whether clergy and laymen involved were or were not an official Church body (a point on which there hab been some discussion and on which there seems, in fact, to be some doubt) but whether their actions were or were not of a political nature. c. Under present military law, it would be illegal for six (6) Communists to meet3 for the purpose of making a comparable protest against a Christian Burgomeister who formerly belonged, for example, to the Center Party. It consequently appeared that the activity described was motivated by the desire to weaken those who were considered future political opponents and therefore bordered on political action to the extent that the question of whether or not the right of freedom of worship had been abused was at least fairly raised and, if a competent court decided this matter in the affirmative, it appeared that there were no adequate religious grounds for questioning this decision. d. Legally, clergymen have no special rights before Military Government courts. Local Detachments are free to use their own judgement as to whether or not it is desirable and possible in the existing circumstances to consult the ecclesiastical superiors before taking action in these matters and, should it appear that immediate action is necessary, such consultation is obviously impossible. As a matter of fact, however, the clergy in this case did receive special treatment in that, while adjudged guilty, they were neither imprisoned or fined. M. M. Knappen Major, AC Acting Chief Anspielung auf das Versammlungsverbot von mehr als 5 Personen (vgl. T H . V O G E L S A N G / C . LATOUR, Okkupation, S. 42).

3

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26 Marshall M. Knappen: Report on Conference on Miscellaneous Church Problems, held at Frankfurt Military Government Detachment Headquarters, 8 August 1945 NA Washington, RG 84, 737/1. - Kopf: Headquarters, US Group Control Council (Germany), Public Health and Welfare Division, Religious Affairs Branch. - Eingangsstempel: 10 Aug 1945, US Group CC. To: Director, Public Health and Welfare Division. Present: Major Crum, Religious Affairs Officer, G-5, USFET. Major Knappen, Acting Chief, Religious Affairs Branch, US Group C C . Captain Ooley, Education and Religious Affairs Branch, Frankfurt Military Government Detachment. Lieutenant Lapp, Religious Affairs Branch, US Group C C . Pastor Fricke, Acting Head of German Evangelical Church in Frankfurt, Nassau and Hessen1. Professor Spira, University of Frankfurt, Interpreter. 1. Political Activities of Church. Pastor Fricke amplified the position of the churchmen on this point, already presented in the conference of 6 August 45 2 . Eventually both Catholic and Protestant Churches wish to participate in the rebuilding of German life and so to be indirectly (bât not directly) active in political affairs. There is a great work to be done in restoring damage wrought by the Nazis "which went deep into the souls of the people". For the moment, however, the Church accepted the prohibition on political activity but reiterated its contention that the Communists were now active as political party and that a disproportionate number of Leftists were being installed in political positions by Military Government authorities. a. It was answered that, when political activities should be permitted, Military Government was not concerned with the question of whether the Churches' participation should be direct or indirect since that was a matter for churchmen to decide for themselves. As for Leftists in official positions, the churchmen were asked whether there had not been Leftist elements of considerable strength in the local population prior to 1933 and whether the Churchmen's avowed belief that there were only two real forces in Germany, Christianity and Communism, might not lead them to label anyone a Leftist who did not associate himself directly with their particular clerical movement. Fricke vertrat den Anfang Juni 1945 konstituierten Verbindungsausschuß Leitungen der hessischen Teilkirchen gegenüber der Militärregierung. 2 Vgl. Dokument 25. 1

der drei Vorläufigen

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2. The Niemöller Case. Pastor Fricke mentioned that when Pastor Niemöller's recently scheduled lecture at Round-Up Chapel had been cancelled3, the Pastor had been assured that this cancellation meant no reflection on him personally. Later, however, there was a press release and a statement over the radio to the effect that Pastor Niemöller had made statements to reporters which were objectionable. Pastor Fricke wished to know whether Pastor Niemöller was now barred from conducting a service in an ordinary Frankfurt parish and he also asked for an explanation of the change in attitude of the Allied radio from the time during the war when he was portrayed as an anti-Nazi here. a. It was answered that 1. So far as the facts were known by those present, it was believed that the reason for cancelling the lecture originally scheduled was the general non-fraternization policy of avoiding mixed (German-American) religious services. 2. Change in tone of Allied feeling concerning Pastor Niemöller was to be explained by the press conference he held in which he made known outside of Germany for the first time the fact that he had volunteered to serve in the German Navy during the recent war4 - an incident which cast some doubt on the degree and depth of his opposition to Nazism. 3. Pastor Niemöller was still considered a minister in good standing of the Dahlem Church and therefore entitled to all the privileges of any other Evangelical minister. Under the circumstances, however, the expediency of his making a public appearance away from his home parish and so close to the United States Military Government Headquarters might be open to question. 3. Nominal Nazi Teachers. Pastor Fricke expressed the gratification of the churchmen at the prospect of having schools open shortly so that the children might be taken off the streets. They were much concerned, however, by the fact that in many of the rural areas ninety (90) to ninety-five (95) per cent of the teachers had been induced to join the Nazi party - often, it was maintained, merely to retain their positions and keep some vestiges of Christianity in the schools instead of having pure Nazis replace them. Churchmen wished to make recommendations in certain cases where they were confident of the anti-Nazi convictions of the teachers in question. Assurance was given that care would be taken in making these recommendations since the churches (Catholic and Protestant alike) themselves were most anxious to eliminate Nazism from the school system. Der für den 31. Juli 1945 geplante Vortrag Niemöllers über „Verantwortung und Gelegenheiten der christlichen Kirche " vor Angehörigen der amerikanischen Besatzungsbehörden in Frankfurt wurde im letzten Moment von höchster Stelle untersagt. Vgl. Dokument 19, Anm. 8. 4 Gemeint ist Niemöllers Neapel-Interview vom 5. Juni 1945. Vgl. Dokument 11. 3

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a. It was answered that this was a most difficult problem and that, while it was recognized that eventually provision must be made for cases of the sort described and also for genuine changes of attitude, for the time being it was necessary to go very cautiously in this field and not to give the impression of tolerating and even encouraging Nazism in the schools. If, however, the churchmen had recommendations to make, they could be turned in to the local Detachments where they would receive the same consideration as recommendations of other interested parties with anti-Nazi backgrounds. 4. Request for Former Reich Welfare Institution for Use as Church Home. Pastor Fricke raised the question of relief, which was a most acute problem in view of the approaching winter. Particularly he mentioned the situation of many old people who were living in destitution in halfdestroyed buildings. He requested that the former Reich Welfare Institution called Reichssiedlungshof be put at the disposal of Church authorities for use as an old people's home since all of the church institutions formerly used for this purpose had been destroyed. H e stated that Land Hessen had already given a castle which was the property of the Land government to the Evangelical Church for such a purpose. a. It was answered that the acuteness of the relief problem was recognized but that all problems in this field must be handled primarily by the Welfare Branches of Military Government organizations. Specifically, this case was one for the local Frankfurt Detachment. It was also explained that, while Military Government policy was to facilitate the restoration of Church property which had been sequestrated by the Nazis, requests for property which had never been other than publicly owned necessarily raised more difficulties. 5. Church Rebuilding Project. Pastor Fricke raised the question of the method by which churches might acquire material for rebuilding some of their damaged structures. It appeared that even when "free" material was located, and payment and transportation provided for, the owners would not release it without authorisation from Military Government. a. After consultation with Economic Control Agency at USFET, it was answered that this was a problem for the Economic Section of each local Detachment, which was to establish priorities on available material for all claims from churches, schools, hospitals, and the like. Consequently, if clearance could be obtained from the local Economic Section, the rebuilding project, in which both Catholic and Protestants were pooling their resources under a single director, might proceed at once. M. M. Knappen Major, AC Acting Chief

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27 Stewart W. Herman: Memo, Contacts in Berlin, August 7-15,1945 WCC Genf, Germany 284(43) - Handschriftlicher Stempel: Stewart Herman. - Ohne Datum.

Vermerk: 1st Exemplar.

I. Meeting of the Bruderrat, August 9. I was invited to attend the meeting of the Fraternal Council for Berlin, which was assembled to execute the resolution taken at the first B K synod1, which had closed only a week before. Dr. Böhm presided over the meeting and about 30 members were present. I cannot help observing that all of them, especially those whom I knew a few years ago, looked extremely gaunt. Some of them appeared to be wearing collars several sizes too large and suits which were intended for persons much larger than they. The strenuous working conditions and meager nourishment conspired to reduce most of them to shadows of their former selves. After welcoming Pastor Jacobi back into the fellowship of the Fraternal Council after his war services as chaplain, Dr. Böhm read a letter from Pastor Niemöller which I carried from Frankfurt. The letter was written in the somewhat sarcastic tone which is well-known to Niemöller's friends and commented freely on the apparent inhability of the BK to grasp the spiritual leadership of the country from the hands of traditional church authority. He made a wry comment about the new episcopal designation accorded to Dibelius. I mention these things only to add that I was surprised at the reaction of the group to Niemöller's absentee criticism. The general sentiment seemed to be that the Fraternal Council was fully aware of its new responsibility for welding the Evangelical Church into a common front and it was not inclined to accept Niemöller's criticism without justifying its own action. In other words, Niemöller's leadership of the Berlin group did not seem to me to be absolute. This impression was confirmed later when I learned that Niemöller's best friends hoped he would soon be able to see Berlin and appreciate the developments that have occurred during the eight years of his arrest. Dr. Böhm called on me to address the group. I brought greetings from Geneve and also from the American and British churches with I had been in touch during the last years. A vivid reaction was obvious when I commented that my own Berlin church was now a heap of rubble and I felt I could understand the great task which stands before the Berlin pastors. I went on to describe the desire of the World Council [of Churches] to aid the German churches in as far as possible, but I stated that the help of the giving churches would be inevitably conditioned by the sense of responsibility expressed by 1 Bericht und Druck der Beschlüsse der Berliner Bekenntnissynode vom 29. bis 31. Juli 1945 in Berlin-Spandau: F. S Ö H L M A N N , Treysa 1945, S. 108-172.

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the German churches for the Nazi regime, regardless of their struggle against it, and by their plans for the future. The Christians outside Germany were eagerly awaiting the voice of the German church on these two subjects. Considerable time was taken after my speech for questions relating to the general Christian picture outside Germany and to the specific aids which the friendly churches anticipated. Dr. Albertz stated that theological books were badly needed for Protestant institutions and he hoped it would be possible to obtain Swiss works. He read a letter from Karl Barth which I had likewise carried to Berlin and here again there was some bristling among the group at the tone which Barth employed in his letter. Pastor Harder apologetically rose to state that it would be greatly appreciated if pastors were provided with some means of overcoming the difficulties in transportation which now face them. As head of the Fraternal Council in Brandenburg, it was virtually impossible for him to stay in contact with his colleagues. Trips which would take 45 minutes by automobile now require 1 1/2 days because of bad connections across the edges of Berlin. I stated that I would do everything in my power to put representative churchmen in Berlin in touch with competent military authorities so that questions of transportation and communiction might be taken up with them. Dr. Böhm again expressed his delight in the fact that the wall which separated German churches from the outside world had at last collapsed and that we were once more in touch with each other. He went on to point out that since 1934 leaders of the B K have occupied themselves with the problems of the whole church and not merely with a part of it. Copies of two official messages of the B K Synod 2 were placed in my hands as an indication of the spirit of the Protestant church leadership in Berlin-Brandenburg. It was pointed out that although these messages had been officially approved it was a difficult matter to have them published in Germany or outside. I told them about our enlarged press service in Geneva and assured them that an effort would also be made to have the messages printed in Berlin. (Later I established a good contact with the Information Control Service of the U S G C C and made arrangements for Eberhard Vierling of Dahlem to take up all matters of publication with the Information Control.) II. Conversation with Pastor Heinrich Grüber, August 10. With Pastor Kurtz, I drove into east Berlin to Bethany Hospital, which remains relatively undamaged, for a conversation with Pastor Grüber. He welcomed me warmly as an old friend because I was in contact with him until his arrest in 1940. Grüber is likewise extremely thin and has suffered as a result of his period in concentration camp, where he had a heart attack. At present he holds several important positions, not least of which is a position on the Gemeint sind die Botschaft der Spandauer Bekenntnis-Synode und ihr Wort an die Pfarrer und Gemeinden (EBD., S. 137 ff.).

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Berlin City Council 3 , and he must perforce travel frequently by bicycle. In the early days after the Nazi defeat Grüber states that he frequently travelled 40 to 50 kilometers a day in order to reach his various offices and appointments. At present he lives in Niederschönhausen, which is right on the Russian edge of the city of Berlin. He commented on the great need for medicine and children's food. Apparently the medicines which were present in Berlin before the defeat have been used up or confiscated by the Russians. The average child at birth now weighs 4 pounds. A seperate memo is being prepared on the subject of medicine4. So far as the needs of the church are concerned, G rüber stated that pastors have nothing in the way of equipment with which to work. Even the communion wine has disappeared, of which 5,000 liters were taken by the Russians. Two hundred pastors have no preaching robes. As a matter of fact, many pastors have no clothing, especially black suits, which would give them a sense of propriety. As is well known, German clergy are not in the habit of dressing in the fashion of American ministers, and it is frequently taken amiss by their congregations if they are not properly fitted out. The same lack of clothing obtains in the case of deaconesses. It would be greatly appreciated if second-hand clothing could be gathered to enlarge the wardrobes in Berlin for the pastors. For a while it looked as though books and other literature could be printed but the Russian government has begun to take a less friendly attitude toward the church, although all church services may be held as usual. For the last two weeks the Sunday radio services which had been promised were cancelled. Even church bulletins are not permitted to appear. G rüber gave me a copy of a booklet of daily devotions called "Losungen", which according to him was very popular and of which about one million copies could be used. He hoped they might be printed in Switzerland. (It seems to me that it may be too late to attempt to print these devotions for 1945, but some concerted effort should be made to have such booklets ready for distribution in 1946. On the other hand, consideration might be given to the posibility of printing monthly booklets of daily devotions for the remainder of 1945 following a practice employed by many American denominations.) G rüber stated that one of the church's worst problems is to counsel families whose men are in Russian prisoners-of-war camps. The church is trying to forward mail but no satisfaction has as yet been obtained from Russian military authorities as to its delivery. Grüber pointed out that two German generations are now in detention and that two or three members are absent from practically every family. The whole German territory between the Vistula5 and the Oder has be3 Grüber war stellvertretender Vorsitzender des Beirats für kirchliche Angelegenheiten heim Magistrat von Berlin. 4 Nicht ermittelt. 5 = Weichsel

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come a barren steppe. Consequently, a great and fruitful area of church work and church support has been lost to the German church. G rüber maintained that at least a 50- or 60-mile-wide strip of land is needed to the east of the Oder running from north to south along the border if the greater Berlin area is to feed itself. G rüber made these latter observations for purely political reasons because he is interested in the future constitution of German boundaries, but he was supported by Father Buchholz, a Catholic priest who together with G rüber heads the church affairs department of the Berlin City Council. Grüber expressed his own amazement at his observation regarding the growth of anti-Semitism in the German Communist party. He made this discovery when he tried to obtain more food for Jews who had been released from KZ camps or who had lived under Nazi restrictions for many years. He feels that Jews are not recognized as people who were sacrified on Hitler's altar. In order to bring Jews together, who are apparently fighting among themselves, he is trying to set up a committee6 to aid them. However, it can be said that Judaism has now become a religious concept again, rather than a racial one. Despite this, Christian Jews are still the principal sufferers, in spite of the collapse of Nazism. G rüber and I then went to the Berlin Town Hall and had a further session with Father Buchholz, formerly prison pastor at Tegel. Βuchholz and Grüber are working on the most intimate terms and provide an outstanding example of the cooperation that has not infrequently occurred between Catholics and Protestants. Discussion turned to printed matter and the lack of facilities for publishing anything in Berlin. It was thought that perhaps certain sorts of books and leaflets might be published in the western zones and brought to Berlin in such a manner as to relieve the Berlin churches of responsibility of publication. There is not only a good technical reason for considering this possibility, but there is also the important fact that editors and other writers are considered suspect by the Russians and it would be impossible to print as freely under the shadow of Russian government as in the American and British zones. I was told that arrests of Germans are made even in the American or British zones of Berlin by the simple expedient of ordering the German police to arrest a man and bring him to the Chief Police Station at Alexanderplatz, which is in Russain territory. Thus no Berliner feels himself safe from Russian seizures even though he lives in one of the other sectors. Religious education is being given to 90 per cent of the children in those districts where facilities for it exist. The Russian commander has forbidden the formation of youth groups but youth activity is carried on under the general cover of church services and congregational meetings. 6

Daraus entwickelte sich die Evangelische Hilfsstelle für ehemals Rasseverfolgte. Vgl. Rechen-

schaftsbericht

für 1947 ( N A WASHINGTON: R G 2 6 0 , 5 / 3 3 8 - 3 / 3 ) .

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The Communist party has attempted to push the church out of the welfare work as completely as the Nazis did, but the communists are embarrassed by the fact that they are not capable of handling the task. The inefficiency of the German communists has caused a sharp decline in party membership, but the influence of the party in government circles is constantly growing as more moderate men are thrown out of office on one charge or another to the benefit of communist party members. It seems to be a strict rule that all important government officials must live somewhere in the Russian Sector. As a macabre observation on Russian respect for religious things, I was told that the members of the Russian Army practiced nudism in German cemeteries. (I might add that the graves of Russian soldiers dot the street corners and parks of Berlin, buried where they fell. Fences have been erected around the graves and red boards sometimes surmounted with stars are placed at the head of the mound. These graves must be kept clean and decorated by housewives of the neighborhood definitely appointed to the task by the Russian Army. Even in the US and British zones the graves are still well cared for and looked after daily.) Conversation turned to the newly-formed party called "Christian-Democratic-Union". This party represents the political collaboration of both Catholics and Protestants and has received strong, if indirect, church support. As a matter of fact, some Jews have joined it too because they claim to wish to belong to a party which has a religious point of view. The party's paper Neue Zeit has become the most popular paper in Berlin, and as I heard from American sources, enjoys a newsprint ration second only to the Communist paper. A subsequent short visit to Buchholz and Grüber on August 16 found them extremely perturbed about a line in President Truman's recent speech referring to the Polish question7. They had understood Truman to say that only 1 million people were left in that part of Poland which lies east of the Curzon line8 and that several millions had therefore emigrated westward. Buchholz and Grüber assured me that these statistics were exactly reversed and that apparently President Truman had been misinformed. Where as about 1 million had emigrated from that region, several millions were still left and they urgently requested me to convey these facts to American authorities in Washington. They reiterated Berlin's need of a wide belt eastward if the city is to live, and suggested that everything up to a line south from Kolberg should remain German for the sake of district economy. 7 Wiedergabe der Rundfunkansprache Trumans an die amerikanischen Nation über die Ergebnisse der Potsdamer Konferenz: „Neue Zürcher Zeitung " vom 10. August 1945. 8 Die 1919 vom britischen Außenminister George Curzon als Ostgrenze Polens vorgeschlagene Linie Grodno-Brest (Curzon-Linie) wurde der deutsch-sowjetischen Demarkationslinie von 1939 und der polnisch-sowjetischen Grenze von 1945 zugrunde gelegt.

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Grüber added that Oberkonsistorialrat Krummacher, who had been active in Moscow on the committee for a free Germany 9 , had returned to Berlin and could be reached through G rüber. III. Interview with Dr. Böhm on August 10th at his home, Teltower Damm 224. I had an hour and half with Dr. Böhm, whom I knew before the war and who said that he felt I would be among the first to return to Berlin as soon as opportunity presented itself. We came to grips with the problems facing the Berlin church and I was impressed with Dr. Böhm's sensible and proportionate views of the present situation. He has always taken a very courageous antiNazi stand and he was no less courageous during the battle of Berlin when his home became the refuge of about 120 neighbors. During that period he conducted services at their request and it now appears that 30 or 40 of his neighbors still come to his house every evening at 9 o'clock for a vesper service. This is the sort of individual story which is to be found in the recent history of many a German pastor, and indicates the hold which pastors now have in their communities. I complimented the Β Κ on the message approved by its recent synod and I was told that the shorter Botschaft10 was composed by the younger pastors, apparently under the leadership of Bethge. On the other hand, the socalled Wort of the synod11 was the product of the older pastors, principally von Rabenau. Böhm told me that the German Christians have practically disappeared from the picture and it is strongly felt by him and his colleagues that Marahrens must disappear because he split the church in the course of the struggle with Hitler. Böhm's opinion of Gerstenmaier was reflected in his statement that he had warned Bishop Wurm a long time ago that Gerstenmaier appeared to be a man without roots, probably because he had never served a parish. He felt that Gerstenmaier should either take a parish and learn what it means to be a pastor or become a professor and abandon administrative work. According to Böhm, he himself is charged with the inner reformation of the Berlin Church and Grüber will supervise all external connections. As I look back on this statement I am inclined to interpret it as meaning that Böhm would look after the spiritual welfare and Grüber could be more concerned with the practical and physical aspects of church activity. I am sure he did not mean to imply that G rüber would be responsible for ecumenical activity, which in fact is to be left very much in Böhm's hands. Böhm seems to feel that the younger men among the so-called "intact" Lutheran churches are favorably disposed toward the maintenance of con9

Gemeint ist das Nationalkomitee Freies Deutschland. Vgl. F. W. KRUMMACHER, Ruf. 11 Druck: F. SÖHLMANN, Treysa 1945, S. 137 f. Druck: EBD., S. 139 ff.

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nections with the German church as a whole. Therefore, Bishop Meiser should be approached especially in order to assure the preservation of church unity as envisaged by the younger generation. Βöhm is enthusiastic about the responses of the German people to the efforts of the church. Attendance at his own church is three or four times as large as it has ever been and he now has a kindergarten with some 300 children, despite the lack of adequate facilities and the difficulty of transportation. He himself is particularly handicaped because he lost a leg in the last war and now moves only with some difficulty. His car was intact until the occupation of Berlin but has now been confiscated, if I remember correctly, by the Americans. Thus he has neither car nor gas for his trips from a home which is located far out in the suburbs of the suburb of Lichterfelde. Β öhm takes an active interest in the new Christian-Democratic Union and is urging his parishioners to express their interest in its policy, if they are inclined to favor it at all. The church is making no effort to win members for the party, but is trying to inspire people with a sense of political responsibility and with the proper principles upon which political judgment should be based. There is, as a matter of fact, at least one clergyman on the central committee of the party 12 , which is conscious of its obligations to the Christian name it bears. Β öhm stated that the church wants to cut the financial strings which bind it to the state but it is endeavoring to strengthen the spiritual strings which bind it to the people. IV. Brief visit with Superintendent Diestel, August 10. Following my visit to Böhm, I drove around to pay my respects to Dr. Diestel, whom I found in good spirits in spite of the recent ordeal through which he has been. He was wounded by a point-blank pistol shot through his cheek and his mouth is now drawn to one side, but he otherwise seems to be quite normal. The same incident caused the death of his wife and of a friend, after a Russian soldier had broken into their cellar at night. Oiestel is reliving the days of the formation of the World Alliance For Friendship through the Churches 13 . V. Conversation with Pastor Jacobi on August 12 in his home at Achenbachstrasse 18. The Kaiser Wilhelm Memorial Church has been completely destroyed but services are now being held in the parish room at the above address. I looked in at the vesper service on Sunday evening and saw about 100 or so people who H . G R U B E R berichtet in seinen Memoiren, daß er für den Parteivorstand der Berliner CDU Oberkonsistorialrat von Arnim und Moeller, den Leiter der Berliner Stadtsynode, vorgeschlagen habe (Erinnerungen, S. 249). Beide waren Mitglieder des Gründungsausschusses der CDU, wurden jedoch nicht in den Parteivorstand gewählt. Tillmanns, der Generalsekretär des Evangelischen Hilfswerks, geborte dem Parteivorstand erst seit Anfang 1946 an. 13 Weltbund für Freundschaftsarbeit der Kirchen. 12

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apparently had come out of the general ruins which characterized the neighborhood. Pastor Jacobi said that I should not concern myself too much about the needs of transportation as presented to me by Pastor Harder at the meeting of the Fraternal Council. Jacobi feels that there are more important things with higher priority. He listed three of them in the following order: 1. Bibles and hymnals. The district is 70% burnt out and not even the schools have any books from which to conduct lessons. Jacobi stated that in his own parish alone he needs 500 Bibles and 500 New Testaments urgently. 2. Physical relief among the needy. Jacobi feels that the church should be in a position to supply the simplest remedies of medicines, which would show that the church is at work and aware of the needs. He feels that these remedies should be distributed not by the Quakers or some humanitarian organization but through the pastors themselves. This sort of activity, he added, would accomplish more genuine work among non-Christians than the whole Inner Mission program. 3. Reconstruction of church buildings. Jacobi states that Germans cannot get used to the ugly little rooms in which they now have to worship. This is particularly true of men who feel too conspicuous in small halls. The whole city of Charlottenburg does not have a single Evangelical church. ]acobi is strongly conscious of the prestige of his former church building and is considering taking over the movie which used to stand across from the church, called Capitol am Zoo and fitting it out as an emergency place of worship, but even this would cost 200,000 marks and wanted to know whether some good angel could be found who would sponser this project, as even his own wealthy people are now without funds. He feels that it will be at least ten years before a new building can be erected on the site of the old one but that it would be disastrous for such a lengthy period of time to elapse before a representative emergency building is found to serve as a substitute. VI. Conversation with Dr. Albertz in his home in Berlin Spandau, Moltkestrasse 26. Dr. Albertz was interested at first in a discussion of the whole question of relief for German refugees coming from the east and possible counter-action against the expression of Polish vengeance. He also wanted to know what had happened to Pastor Niemöller in the course of the Italian interviews14 and why his speech at Frankfurt had been cancelled15. Albertz represented the viewpoint that Wurm and Niemöller must stand together at the top of German church leadership. He believed that there were Gemeint ist das Neapel-Interview Niemöllers vom 5.Juni 1945. Vgl. Dokument 11. Am 31. Juli 1945 sollte Niemöller in Frankfurt vor Angehöngen der US-Besatzungsbehörden über Verantwortung und Gelegenheiten der christlichen Kirche" sprechen. Sein Auftritt wurde jedoch im letzten Moment von höchster Stelle verboten. Vgl. Dokument 19, Anm. 8. 14 15

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two principal dangers facing the German church: firstly, ecclesiastical bureaucracy and secondly, episcopal monarchy. From his Reformed point of view, Dr. AIbertz is not interested in having a Reichbishop now or any time, but he is in favor of a Reichsynod based on a democratic foundation. He feels that there is at present no real danger of a split between factions. We concluded our conversation with an extended discussion of the forthcoming Treysa conference and the kind of representation which should be sent from Berlin, hlbertz himself is particularly anxious to be present. VII. Conversation with Pastor Bethge. I had several chats with Βetbge and he now occupies the important position of adjutant to Dibelius and is about to become the key figure in all relations of the Berlin churches with Allied military authorities and also with the World Council [of Churches]. He asked me particularly to note the fact that all of the officers involved in the affair of July 20, 1944, had large families. Each of the widows is now burdened with the care of three to five small children and they have no resources owing to the confiscation of all property and possessions. Βethge puts the question: "Can any steps be taken to assist this particular group of people?" Stewart W. Herman

28 Stewart W. Herman: Berlin [Bericht über eine Unterredung mit Dibelius am 9. August 1945] WCC Genf, Germany 284(43); NA Washington, RG 84, 737/1. - Stempel: Stewart Herman. - Ohne Datum. On Thursday, August 9,1 had my first interview with Bishop Dibelius of Berlin-Brandenburg in his office at the church house in Reichensteinerweg 3. Pastor Bethge, the Bishop's adjutant, was also present. After expressing his pleasure at my arrival, the Bishop stated that he was particularly happy to have connections with the rest of Christendom reestablished. Berlin felt itself all the more cut off from outside contacts because the great Protestant areas of East Prussia, Brandenburg and Pommern have now become virtually inaccessible. In Berlin and its immediate vicinity, however, the Evangelical Church has been completely reorganized and Dibelius, whom the Nazis forced from his office of General Superintendent several years ago, has now become not only Bishop of Berlin-Brandenburg (reverting to an old title) but also head of the

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Oberkirchenrat and of the Kirchenleitung1. This brings all control of the Berlin area exclusively into Dibelius' hands, although he works with various advisory bodies. (The only slight objection I have heard to this seizure of power by the representatives of the Confessional Church was raised by one spokesman of the Reformed branch of the Lutheran-Reformed Union who did not like the episcopal designation). According to the Bishop, the office of the German Evangelical Church as established under Nazi auspices has ceased to exist. It believed, however, that an official by the name of Brunotte (?) in Göttingen still makes some pretension of running a central bureau2. For all practical purposes no evidence of the Nazi church authority remains in Berlin. Bishop Heckel is in Erlangen but Dibelius in his capacity as head of the Prussian Church cannot take unilateral action to oust Heckel from his position as chief of the church's Foreign Office 3 . The question is, for the Berlin area, purely academic as there will be no further dealings with Heckel. Likewise, Dibelius is not competent to unseat Bishop Marahrens of Hannover 4 . We went on to discuss the forthcoming conferences of the Reichsbruderrat at Frankfurt 5 and of the German church leaders at Treysa. Dibelius had not heard of the Frankfurt conference but expressed his readiness to attend both. He hoped to have Dr. Böhm and Dr. Benn (legal adviser) at the latter conference. I explained the difficulties of travel permit, transportation and lodging but suggested that he let me know exactly what he wanted as a delegation. With regard to the present attitude toward the spiritual situation the Bishop stated, "We must fill the German people with a new spirit. Just now two alternatives exist: the Bolshevist point of view or the Christian." He felt that there was little chance for purely political democratic ideology. "It is too colorless and watery; it is not yet endemic. Something of elemental force is needed to fill the vacuum. Bolshevism possesses this power but is merely an other form of National Socialism." 6 (I did not understand this statement to be derogatory of democracy but merely an affirmation of a view widely held by serious Germans who believe that religious faith or its equivalent is needed as an antidote to the Nazi world-view.) Dibelius stated further that he considered Bolshevism to have only one positive answer to offer, namely, the expropriation of property. He added that Vgl. Κ. M E I E R , Kirchenkampf, Bd. 3, S. 256 f. Brunotte führte als kommissarischer Leiter die Kirchenkanzlei derDEKvon Göttingen aus fort. Vgl. A. S M I T H - V O N O S T E N , Treysa 1945, S. 25 ff. 3 Die Leitung des Kirchlichen Außenamtes wurde auf der Kirchenversammlung von Treysa Niemöller übertragen. Zur Rolle Heckeis als Leiter des Kirchlichen Außenamtes der DEK vgl. A. B O Y E N S , Kirchenkampf. 4 Vgl. G . B E S I E R , „Selbstreinigung", S. 111 ff. 5 Zur Tagung des Reichsbruderrates in Frankfurt vom 21. bis 24. August 194} vgl. A. S M I T H V O N O S T E N , Treysa 1945, S. 48 ff. 6 Vgl. auch die Unterredung Knappens mit Dibelius (Dokument IS). 1

2

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the revolt of July 20 7 was led by big landowners who foresaw this alternative to Nazism. O n the other hand, the Christian Church is rooted in German life, naturally. Nazism and Bolshevism - both artificial growths - thus saw their biggest enemy in the church. In recent weeks the church has been increasingly opposed by the German communistic element whose influence is growing although its adherents seem to be decreasing. In order to recommence religious work auspiciously three things are of vital importance: first, certain external and physical items such as repair materials and access to printing presses, second, repossession of properties confiscated by the Nazis, third, the usual financial grants for at least ten years. In elaboration of the last point the Bishop stated that the church sincerely wants its freedom but he does not believe that a connection with the state is necessarily evil. To deprive the church of its traditional fiscal benefits at this critical juncture would be disastrous because the church has nothing to go on and the people are in no position to bear the whole brunt of expense thru freewill offerings. Every fifty years or so the German Church has regularly lost all its financial resources either thru governmental confiscation or some political or economic catastrophe. In the course of World War I the church lost more than 600 million Marks in obligatory war loans. People are now learning to contribute over and beyond the customary taxes. For example, 1000 young pastors outlawed by the Nazis were supported by voluntary and unannounced offerings. This amounted to one-seventh of all pastors in the area. Sunday collections which twenty years ago totaled 16 Marks now bring in 600 Marks. Nevertheless, education in stewardship is still required before the German Church can emulate the example of American churches, many of which have accumulated sizeable endowments. (I expressed the hope that German churches would soon become self-supporting and completely independent of the state but admitted that it might be unwise to cut the purse-strings right away.) In the Bishop's opinion two factors contributed to the absence of a noticeable religious revival in Germany now that the church is relieved of Nazi oppression: first, the older people are faced with a difficult struggle for sheer physical survival and, secondly, the younger people who are still at home crave a complete relaxation from all tension. In both cases the absence of food and warmth play a large role, particularly among older people who cannot sit in windowless, roofless churches. The Bishop restricted his observation to Berlin but stated that he has heard of greatly increased attendances at service in the smaller towns. He himself is ready to deliver a special series of sermons in the Protestant Cathedral but does not wish to begin them until he is sure that they can be printed. The alienated and disillusioned youth are avidly interested in printed matter and will read things which they would not be inclined to go to church to hear. 7

Gemeint ist der gescheiterte Umsturzversuch des 20. Juli 1944.

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In a further conversation a few days later the Bishop, in response to a World Council [of Churches] proposal conveyed by me 8 , stated that it had been decided to set up a General Committee for Reconstruction for Berlin with himself as Chairman and his Adjutant, Bethge, as Secretary. The committee would be composed of three Lutheran members, two Reformed, one Old Lutheran, one Lutheran of the Free Church, one Methodist, one Baptist, and one Council of Brethren 9 . Thus all Evangelical communions, if they accept, would be represented. Moreover, Pastor Bethge is to become the channel by which all dealings with the Allied authorities and the World Council are to flow. Still another pastor, probably Vierling, will clear all contacts with the American Information Control in matters of publicity and publication. From a statement prepared by Bishop Dibelius at my request the following excerpts will be of especial interest. "At the first church service conducted by me after 8 years of enforced silence (Redeverbot), the offering amounted to 10300 i?M as compared with an average of 200 to 250 ÄM." "The Bekennende Kirche of Prussia, in adition to other offerings and church taxes, raised two million marks annually for the remuneration of the young pastors." This was done clandestinely as such collections were prohibited by the Nazi State under penalty of immediate arrest. "The Bekennende Kirche told the State more than once that it would gladly renounce all subsidies in exchange for freedom to preach according to its conscience and to fill its own offices itself. The Church still entertains this desire to finance itself solely from offerings and collections without aid from the State. However, during this transitional period the church would not be able to make ends meet, having lost all resources twice within 25 years. Within ten years it will be self-supporting." "In order to ameliorate the great misery of Germans who are being driven westward by the Poles, the Evangelical Church under the leadership of Bishop Dibelius and Propst Grüber has organized an Aid for Refugees'. Where possible, the refugees are met outside of Berlin and furnished with first-aids. For those who come by train, aid is arranged at the station. In order to obtain food for the refugees, most churches have hung up 'Mercy Baskets' into which congregations are invited to place the foodstuffs they are able to spare. It is amazing to see how much can be gathered in this fashion, even though the givers suffer from hunger themselves." After taking office as President of the Oberkirchenrat, Bishop Dibelius sent the following message to all officials and employees of the Church: 8

Nicht ermittelt.

Zur Vorgeschichte

J. WISCHNATH, Kirche, S. 21 ff. 9

und Gründung

Gemeint ist die Evangelische Brüder-Unität

des Evangelischen

(Herrnhuter).

Hilfswerks

vgl.

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"Genuine church authorities must know how to repent. Therefore I say openly that those church officials bear a onerous guilt, who in the last ten years permitted themselves to become the instruments of unchristian ambitions instead of defending the cause of Christ in courageous faith against the National Socialist State. This guilt must be acknowledged and expiated. It is a part of this expiation that those, who are responsible for the disastrous behavior of the Old Prussian Church authorities, must leave the ecclesiastical administration. The Church which struggles for a renewal within must also have an inwardly renewed administration." (This is not a considered appraisal of Bishop Dibelius nor even a full exposition of his views, but merely a report on my recent contacts with him in connection with World Council business. As a hasty account, too much importance must not be attached to it except as cursory review. A more wellrounded estimate of the whole Berlin picture will be forthcoming.)10. S.W. Herman [m.p.] 29 Stewart W. Herman: Memorandum of Conversation with Captain Shafer of US Berlin District Headquarters, August 11,1945 LWFGenf, ES/II.2., Personal Correspondence Michelfelder; NA Washington, RG 84, 73713. - Ohne Datum. Captain Shafer is an American officer charged with church affairs, but he also must supervise the educational program and therefore has an extremely difficult problem trying to do justice to two big questions. Only one other officer works with him and as a consequence they are badly overloaded. In a long and interesting conversation, Captain Shafer told me that the religious policy for Berlin was taken over from the Russians just like the public school policy and that this precedent was both a handicap and a help. However, it may be said that there is no positive policy in church matters. As a result, the German people feel it is merely a continuation of the Nazi methods which were based on denunciation and terror. Captain Shafer feels that if Marshal Zhukov has the right to set up anti-Fascist youth organizations, the Christian church ought to be able to organize its youth1. Captain Shafer, 10

Dokument 27.

Nach der EAC-Direktive Nr. 12 war die Zulassung kirchlicher Jugendarbeit in das Ermessen der jeweiligen Militärgouverneure gestellt. Zum Verbot in der sowjetischen Besatzungszone vgl. W. ADOLPH, Preysing, S. 207. Zur sowjetischen Kirchenpolitik vgl. allgemein H. DAHN, Konfrontation;]. SEIDEL, „Neubeginn". 1

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who has been with the educational program of hmerican Military Government ever since the capture of Aachen, stated grimly that as yet there is no educational program for Germany. The children are hungry for learning but the American officers who were originally trained to take the leadership of educational and religious affairs have been gradually signed over into many other branches of service and thus dispersed throughout the Army. Captain Shafer expressed his interest in the whole church question and has already been of notable assistance to Berlin churchmen. Under the circumstances, he would prefer if one or two representatives of the Berlin churches would be assigned to approach him on various problems so that time would not be wasted in having to answer the same questions for a whole string of individual pastors.

30 Stewart W. Herman: The World Council of Churches [13. August 1945]1 Ν A Washington, RG 260, 5/344-2/6. The World Council of Churches is the crystallization of more than thirty years of ecumenical work and prayer on the part of such outstanding Christian leaders as Archbishop Söderblom of Sweden, Dr. John R. Mott of the USA and Archbishop William Temple of England. The actual organization of a permanent office was authorized in 1937 at the great church conferences of Oxford and Edinburgh which were attended by hundreds of leading churchmen from the entire world. Central offices, under the direction of Dr. W. A. Visser't Hooft of Holland, were established in Geneva, Switzerland, shortly before the outbreak of war in 1939. At present 88 major churchbodies from 29 countries belong to the World Council that is, virtually the entire Protestant and Orthodox communions. Close cooperation with Roman Catholicism in many phases of practical Christian work is warmly welcomed. In order to meet the urgent spiritual needs of the post-war years the World Council with the consent of its member-churches, has erected its Department of Reconstruation and Inter-Church Aid. Its purpose is to assemble all pertinant data regarding needy churches and to advise or control all financial or material aid so as to obviate duplication or competition. A vast program of Das Memorandum übergab Herman während seines Berlinaufentbalts vom 7. bis 16. August 1945 mit einem persönlichen Anschreiben Donald Heath, einem engen Mitarbeiter Murphys: "Dear Don, I regret that I have no letterhead of the World Council of Churches to give this memorandum a more formal aspect. But you have expressed your interest in our work and I am grateful for the cordial reception granted me by Ambassador Murphy. Perhaps this informal note 1

will not be out ofplace" ( N A WASHINGTON, R G 84, 737/1).

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assistance is envisaged to include not only Germany but all countries affected by occupation or actual hostilities. This Department is under the direction of Dr. J . Hutchinson Cockburn, former Moderator of the Church of Scotland. I have been selected as the Department's representative for Germany to inaugurate relations with the German Evangelical Church and the so-called "Free Churches" of Germany. My task is primarily one of fact-finding with a view to coordinating all information regarding the German churches in a central place. You are already in possession of a preliminary report on the subject 2 . At the same time, I am instructed to counsel with the German churchmen concerning the attitude which the other Christian churches of the world entertain toward the Geman churches. In brief, the World Council is acting in the conviction that the German churches constitute the only agency which has not succumbed, despite a Nazified minority of pastors and priests, to Hitler's blandishments or persecution. We believe that the German churches today constitute the only sound cornerstone for the moral and spiritual rehabilitation of a bankrupt nation. We insist that the German churches accept their due share of responsibility for Adolf Hitler and his activities and that they now provide Christendom with their plans and projects for the future, especially in respect to the training of youth. We believe, further, that the spirit of the "Confessing Church" (Bekennende Kirche) should prevail throughout German protestantism but we are eager to preserve, following the purging of "German Christian" (Deutsche Christen) elements, a united Evangelical front to include the socalled "neutral" leaders. I have already discovered that very little outside pressure, if any is needed to encourage the anti-Nazi churchmen to clean house. The process is virtually completed. The fundamental aim of the World Council is to bring the German churches back into the fellowship of ecumenical Christianity and to assist them in the important role they will play as architects of a new nation. First of all, contacts must be reestablished with the outside world. Certain carefully chosen churchmen will be asked to visit Germany for the dual purpose of finding out for themselves what has happened here during the war and of describing the temper and condition of their own countries. Bishop Berggrav of Norway, Professor Kraemer of Holland, Pasteur Boegner of France, as well as outstanding leaders of Great Britain and the United States will be invited to represent the World Council for this purpose. Later on it may be deemed advisable to ask permission for a few representative German leaders like Bishop Wurm or Bishop Dibelius to go abroad in similar fashion, but obviously the time for that is not yet ripe. 2

Gemeint ist vermutlich Dokument

23.

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Secondly, the World Council desires to provide a two-way news service designed to bring all Christians to a better understanding of church problems on both sides of former battlelines. Also, religious books and magazines - including Bibles or theological libraries for ministerial education - can be supplied from other countries to provide spiritual food to famished poeple, ... about 95% of whom still retain church membership and formally pay their church taxes. The questions relating to publication and communication in general are now being discussed with the competent occupying authorities. Adequate transportation for key-leaders will probably have to be provided if religious work is considered important enough to make its efficient execution desirable. The World Council does not intend to compete with material relief organizations although it will be glad to be of assistance, especially in the matter of organizing distribution centers in local parishes. However, funds are available for the provision of wooden chapels made in Switzerland or Sweden in areas where no churches or parish houses remain, ministerial robes, sacred vessels and other purely ecclesiastical furnishings. For the proper pursuance of its work the World Council's Department of Reconstruction would cherish the confidence of American and Allied civilian and military agencies in Germany. We need, primarily, sufficient freedom of movement to meet frequently with German church leaders and with various home offices. Specifically, we should like to have the entry of churchmen, whose journey to Germany is considered necessary by the World Council, favorably considered, ... especially from Geneva where instructions may be given and reports received. The World Council does not intend to be extravagant in its requests for travel facilities. At some subsequent time the World Council may wish to submit certain recommendations 3 designed to lend a more positive and constructive note to the Allied policy vis-a-vis the Christian churches of Germany whose desperate plight is scarcely aided by what appears to be Allied indifference or even hostility. Winning the good-will of the devout Christians of Germany may, we believe, be decisive in winning the peace. The World Council is eager to lend all its resources to the stabilization of Europe and offers its services to that end. The major denominations of Protestantism, which will bear the brunt of Christian reconstruction, have vested authority in the World Council to act in their name in this matter 4 . Stewart Herman Jr. 3 Vgl. das Memorandum der Wiederaufbauabteilung des ökumenischen Rates an den Oberbefehlshaber der amerikanischen Besatzungstruppen in Deutschland "Liaison between American Military Government, Protestant Churches of Germany, World Council of Churches" vom 6. November 1945. Druck: A. BOYENS, Kirchenpolitik, S. 92 ff. 4 Am 16. August 1945 schrieb Heath an Herman: "I agree throughly with you that the German churches will have to play a major part in the reconstruction of this country. The Office of Politi-

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31 Stewart W. Herman : Conversation with Dr. Knak, Head of Berlin Foreign Missionary Society, August 13 [1945] LWF Genf, ES/II. 2., Personal Correspondence Michelfelder; NA Washington, RG 84, 73713; WCC Genf Inter Church Aid, Germany (East and West). Vermerk: Dictated but not read. - Ohne Datum. I visited Dr. 'Knak1 at his office in the Georgenkirchstrasse and found the building about half intact. On Dr. Y^nak's mind were three questions: 1. Can money be sent to the German missions? 2. Can missionaries be sent out? 3. Can German missionaries be brought home on furlough? Furthermore, Dr. Κnak wanted to know if the British Empire would continue to permit German missionaries to work within it. He had had correspondence with Westman in Sweden and with Paton in England on this subject, but Paton was inclined at that time to doubt the possibility of the continuation of the work. Dr. Κ nak felt that it was very important to the German church that it should not be cut off from the rest of the world in its missionary activity. From Tambaram3 has come the realization that there must be a common Christian front in order that we may all share in a great Christian victory. The German church has drawn considerable consolation from the fact that the missions remained. In Tanganika and Java the German missions have grown. The growth of these younger churches has aided the growth of the older churches at home and it is believed that this growth will continue to have a benificent effect upon the mother bodies. cal Affairs is in full sympathy with your view and aims and we are more than anxious to be of assistance to you in any way possible. Regarding the procurement of transportation and the freedom of movement of church officials into and within Germany, these matters are properly handled by the Education and Religious Affairs Branch of the US Group C C , but in this instance we shall be very glad to give you whatever assistance we can. We have found your reports most interesting and are passing them on to the Ambassador [Murphy] in toto" (NA WASHINGTON, RG 84, 737/1). 1 Knak war Missionsdirektor der Berliner Missionsgesellschaft und 2. Vorsitzender des Deutschen Evangelischen Missionstages. 2 Vgl. auch das Memorandum, das Knak im Namen des Deutschen Evangelischen Missionsrates am 15. August 1945 Herman zur Unterrichtung der Ökumene zusandte: „Gedanken und Tatsachen zur Frage nach der Zulassung der deutschen evangelischen Missionare auf ihre bisherigen Arbeitsfelder nach dem Kriege" (WCC GENÇ Inter Church Aid, Germany (East and West)). 3 In Tambaram bei Madras (Indien) hatte vom 12. bis 29. Dezember 1938 die dritte Weltmissionskonferenz getagt.

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"Missionaries", he said, "want to go to China, South Africa, to India and Sumatra (Rhineland Missionary Society.)" Four million marks have been gathered by the Berlin society but stand under a freezing order of the Russians. On the other hand, the basis of missionary gifts is shrinking as the revenues of contributors are cut off. Names of missionary physicians who have offered their services are on file. Dr. Κnak is extremely eager to come into contact with other representatives of foreign missionary work in Germany and would have been very glad to attend the conference in Treysa. He suggested that if the Treysa conference succeeds, it might not be a bad idea to have a conference of foreign missionaries and inter-missionary leaders somewhere in the western zones in the near future. He expressed the hope that this would become possible. Conversation with Director Hägen of the Inter-Mission Society. Hägen4 expressed great gratitude for a report of the Baden Inter-Mission Board5 which I was carrying with me and likewise stated how important it will be to have a conference of leaders somewhere in the western zones. He presented certain reports regarding the condition of refugees east and south of Berlin, which are in my files6. Stewart Herman

32 Stewart W. Herman: Memorandum of Conversation with Chaplain Webster, US Chaplain District Office, August 14,1945 LWF Genf, ES/II.2., Personal Correspondence Michelfelder; NA Washington, RG 84, 737/3. - Vermerk: Dictated but not read. - Ohne Datum. Chaplain Webster, whose Army rank is major, is next in command to Lieutenant Colonel Martin, a Catholic, as chief of chaplains for Berlin district. At present about 20 chaplains are under the control of the office but the personnel is continually changing. Webster made some interesting observations regarding his contacts with the German church and it is obvious that he has paid some attention to it. He advanced across Germany as chaplain of a forward combat unit and, owing to his elementary German, was called upon to act as an interpreter in interHagen war kommissarischer Geschäftsführender Direktor des Gesamtverbandes der Berliner Inneren Mission. 5 Auf seiner Rundreise durch Baden hatte Herman auch Ziegler; den Geschäftsführer des Gesamtverbandes der Inneren Mission in Baden, aufgesucht. Vgl. Dokument 18, 6 Nicht ermittelt. 4

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viewing prisoners of war. Webster says, "The youth that are still tied to the church are completely at sea." He learned this from experiences with a German choir which wanted to sing with a US choir and after rehearsals insisted on putting many kinds of questions. Whereas the older people manage to pick up the threads of the past, the younger people have no past threads to be picked up and therefore are very much at a loose end. On the other hand, according to Webster, the average US officer cannot reconcile the apparent devotion and religious spirit of many Germans with their tolerance and even support of Nazi ideology. Webster pointed out that many American officers were astounded at the number of crucifixes to be found in public places throughout the country. It was something for which they were not prepared. Webster had received from a member of the former American church at Dresden a report of the present conditions of the structure, which was badly damaged. He said that the report has been forwarded to Bishop Perry, but I believe that a copy of it is on file in Webster's office. I broached the matter of the strategic use of German churches by chaplains stationed in Berlin and asked whether it would be possible for the chaplains to choose for their purposes such churches as were lightly damaged and were considered particularly important by German church leaders as centers of religious activity in a given area of the city. I made this point because Grüber informed me of his plan to select certain churches as "cathedral" centers for an entire district in which all churches had suffered heavy damage and persuade various pastors to concentrate their activities in the maintenance of one building. Webster stated that he saw no reason why consideration should not be given to such a list of strategic churches in the American sector, providing that his office would be supplied with a list drawn up by German church leaders. (In my second conversation with Grüber I urged him to compose such a list and take it to Webster using my name.) The reason for this procedure is that chaplains are permitted to request necessary repairs for the structures which they intend to utilize for American church services. Webster told me that churches have No. 3 priority in repairs; first come dwellings and secondly schools and hospitals. However, it is to be hoped that perhaps some consideration may accrue to churches which are used by American chaplains. For example, an American chaplain is now using the Ernst Moritz Arndt Church of Dahlem, whereas Niemöller's Jesus Christus Kirche is suffering considerable damage purely from the lack of a few tiles and its window glass. Webster told me that it might be possible to repair Niemöller's church in about 2 months. The present pastor told me, however, that he is greatly worried about the ceiling falling in before repairs are made, if they are not made quickly. In this connection, Webster dropped the hint that in all likelihood churches would be repaired in the order in which it was felt they were of the greatest service to the community. In brief, the better attendance a church had

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the sooner it would be repaired. I passed this hint on to Berlin church authorities. Webster told me that there were eight Protestant churches being used by American pastors in Berlin during the past year and four Catholic churches. Webster also told me of a certain Danish pastor Thygesen, apparently resident in Wannsee, who has been in touch with one of the chaplains and seems to be interested in helping with the work of rehabilitation. (Note: Could some check be made on the identity of this Danish parson? It may be that he could be used in maintaining ecumenical contacts.) Stewart Herman

33 Karl Barth: Bericht über eine Deutschlandreise, 19. August bis 4. September [1945], erstattet an die Organisation I der amerikanischen Armee in Deutschland KBA Basel. - Teildruck: Neue Stimme 1982, Heft 5, S. 28-30. - Datiert: 7. 9. 1945. Die ausgeführte Reise führte mich von Basel über Freiburg im Breisgau nach Frankfurt am Main, nach Treysa in Hessen, von da über Marburg an der Lahn nach Bonn und über Frankfurt zurück nach Basel. Der Anlaß der Reise war eine von Pfarrer Martin Niemöller an mich ergangene Einladung zur Teilnahme an einer Konferenz des „Bruderrats der evangelischen Kirche in Deutschland", d.h. der bisherigen synodalen Leitung des „bekennenden" (der nationalsozialistischen Beeinflussung und Umgestaltung der kirchlichen Lehre und Ordnung aktiv widerstehenden) Kirchenteils, in Frankfurt am Main. - Meine Teilnahme an dieser Konferenz begründete sich auf meine bei meiner im Jahr 1935 vollzogenen Rückkehr in die Schweiz formell nicht aufgehobene Zugehörigkeit zu diesem Gremium. Die ganze äußere Ermöglichung der Reise verdanke ich meines Wissens der Initiative des Herrn Leutnant Hollstein. Ich halte es für meine Pflicht, zu erklären, daß dieser Offizier mir gegenüber während der ganzen 14 Tage ein außerordentliches Maß von freundlicher Bereitwilligkeit und nie versagender Geschicklichkeit an den Tag gelegt hat. Entsprechend Vorteilhaftes würde ich auch von den anderen amerikanischen Offizieren und Unteroffizieren, mit denen ich in Berührung gekommen bin, zu sagen haben. Meine Aufgabe besteht zunächst in der Berichterstattung über die im Vordergrund meiner Interessen stehenden kirchlichen Vorgänge.

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I. Die Konferenz des Bruderrats in Frankfurt galt der Vorbereitung der Stellungnahme der „Bekennenden Kirche" an der auf den 27. August angesagten Tagung der „Führer" (Bischöfe, Superintendenten, Kirchenpräsidenten u. dergl. ) in Treysa und dauerte vom 20. bis 24. August1. Als besondere Themata figurierten: die Vorlage eines kirchenrechtlichen Entwurfs zur vorläufigen Reorganisation des durch den Nationalsozialismus mehr oder weniger verwirrten allgemein deutschen evangelisch-kirchlichen Wesens2, die Vorlage einer von allen deutschen Kanzeln zu verlesenden Botschaft an die evangelischen Gemeinden 3 , die Vorlage einer Botschaft an alle deutschen Pfarrer 4 , die Vorlage einer Entschließung zur künftigen Regelung des Schulwesens mit besonderer Berücksichtigung des Religionsunterrichts5. Es versteht sich von selbst, daß diese Themata zu grundsätzlichen Auseinandersetzungen und Bereinigungen der verschiedensten Art Anlaß boten. Beherrschend war einerseits die Frage der Gewinnung einer neuen Konzeption des Verhältnisses von Christentum und Staat, Kirche und Politik. Wer die geistige Geschichte und Verfassung Deutschlands und wer vor allem die ganze Tiefe und Schwierigkeit dieser Frage kennt, konnte und kann nicht erwarten, daß die Christen und Theologen auch nur der „Bekennenden Kirche" heute samt und sonders ohne weiteres zu der politischen Aufgeschlossenheit und im besonderen zu dem positiven Verständnis von Demokratie und Sozialismus vorgedrungen sind, die man ihnen und dem ganzen deutschen Volke, von außen urteilend, in der heutigen Situation so dringend wünschen möchte. Ich durfte immerhin konstatieren, daß die Gedanken in dieser Richtung in Bewegung gekommen sind. Der Nationalsozialismus steht überhaupt nicht mehr zur Debatte. Die von alliierter und neutraler Seite in den letzten Monaten so oft mit Befremden festgestellte Tatsache, daß sich im heutigen Deutschland niemand mehr zum Nationalsozialismus bekennen mag, entspricht gewiß nicht nur in einem solchen Kreis wie dem dieser Konferenz, sondern in den allerweitesten Kreisen des deutschen Volkes den Tatsachen. Der Nationalsozialismus hat in Deutschland längst vor der Katastrophe abgewirtschaftet, nur daß sich dies gegenüber dem unvorstellbaren Terror des einmal zur Macht gekommenen Systems unmöglich offenbaren und politisch auswirken konnte. 1 Zur Bruderratstagung vom 21. bis 24. August 1945 vgl. A. SMITH-VON OSTEN, Treysa 1945, S. 48 ff. 1 Druck des Beschlusses zur „'Wiederherstellung einer bekenntnisgebundenen Zusammenfassung der Evangelischen Kirchen DeutschlandsF. S Ö H L M A N N , Treysa 1945, S. 175 f. 3 Das „Wort dn die Gemeinden" wurde von der Kirchenversammlung in Treysa übernommen. Druck: EBD., S. 87 f.; M. GRESCHAT, Schuld, S. 77f. 4 Die Kirchenversammlung von Treysa hat sich das vom Reichsbruderrat verabschiedete „Wort an die Pfarrer" nicht zu eigen gemacht; es erschien deshalb als Kundgebung des Reichsbruderrats. Vgl. A. SMITH-VON OSTEN, Treysa 1945, S. 137 ff. Druck: F. S Ö H L M A N N , Treysa 1945, S. 89 ff.; M. GRESCHAT, Schuld, S. 74 ff. 5 Druck des „Beschlusses zur Schulfrage": F. S Ö H L M A N N , Treysa 1945, S. 177 f.

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Alle in Frankfurt Versammelten waren sich darin einig, daß die Niederlage die Befreiung von einer Fremdherrschaft war und daß der Wunsch nach einer Wiederkehr des NS unter gar keinen Umständen in Frage kommen könne. Es ist aber auch den deutschen Christen und Theologen, es ist auch in einem so ausgewählten Gremium wie dem des Bruderrats der Bekennenden Kirche heute noch nicht unzweideutig klar, daß es besser wäre, die Ursache jener Fremdherrschaft in gewissen Versäumnissen und Irrtümern des deutschen Menschen der letzten 80 (oder 200?) Jahre zu suchen, statt bei den „Dämonen", von denen in jenen Konferenztagen auffallend viel die Rede war. Es muß m. a. W. erst dazu kommen, daß die deutschen Christen und Theologen in größerer Zahl und energischer als es heute noch der Fall ist, einsehen, daß der militaristische Nationalismus, den auch sie lange vor Hitler gut geheißen, gepflegt und gestützt haben, das Übel ist, das den NS mit all seinen Folgeerscheinungen zuletzt möglich und sogar notwendig gemacht hat. Ich habe auf dieser Reise (aber nicht erst auf dieser Reise!) die Erfahrung gemacht, daß man mit den Deutschen über Hitler in einer Minute im Reinen ist, daß aber der neuralgische Punkt und der Herd des Widerstandes dann berührt wird, wenn man den Namen Bismarck oder gar den des „großen" Königs Friedrich II. vori Preußen nennt (Auffällig, daß die Alliierten in den deutschen Städten zwar die „Adolf-Hitler-Plätze" usf. schleunigst umbenannt haben, die „BismarckAlleen" und dergl. aber, soviel ich sah, ruhig weiter als solche bestehen lassen!!). Hier fängt die ernsthafte Diskussion mit den Deutschen an. Daß die „Deutschnationalen" von 1918-33 mit ihren imperialistischen Ambitionen, mit ihren militaristischen Allüren und mit ihren kapitalistischen Interessen die eigentlichen und großen deutschen „Kriegsverbrecher" sind, ohne die es keinen Hitler gegeben hätte, das hat sich leider gerade in der evangelischen Kirche, die sich vor 1933 vor allem auf diese Partei stützte, noch nicht so herumgesprochen, daß man von einer vollbrachten Wendung der Dinge in ihrer Mitte heute schon reden könnte. Dazu muß ich aber bemerken, daß es eine zunehmende Zahl von einzelnen deutschen Christen und Theologen gibt, die für sich auch diese Wendung vollzogen haben - zu ihnen gehört nach seinen in Frankfurt und in Treysa abgegebenen begründeten Erklärungen vor allem auch Martin Niemöller - oder die ihr doch in bemerkenswerter Weise entgegengehen. Ich bin in Frankfurt mit meinen Einwänden in dieser Sache durchaus freundlich und aufnahmebereit angehört worden und bin gerade im Blick auf die wichtige Person und Rolle Niemöllers der guten Zuversicht, daß eine erfreuliche Entwicklung der Dinge - wenn sie nicht von außen allzu sehr gestört und aufgehalten wird - auch hinsichtlich der Herausbildung einer original deutschen Demokratie durchaus möglich ist. Noch ist freilich schon das Wort „Demokratie" auch unter so besinnlichen Leuten wie denen der B K eine Art Popanz und ich muß hier leider bekannt machen, daß die Begründung, die ich dazu am häufigsten bekommen habe, die war, daß die Deutschen unter Demokratie die „amerikanische Demokratie" zu verstehen pfle-

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gen und daß sie von deren Schönheit bisher noch nicht die praktischen Eindrücke empfangen zu haben behaupten, die ihnen eine Sinnesänderung in dieser Sache dringend nahe legen würde. Ich denke aber, daß die in Deutschland weilenden Amerikaner in dieser Hinsicht doch noch die Erfolge haben werden, die ihnen bis jetzt offenbar versagt waren. Und ich hoffe vor allem bestimmt, daß die innere Bewegung, in der ich den deutschen Geist und das deutsche Gewissen in Frankfurt (nicht zuletzt gerade in der Person von Niemöller) gesehen habe, (vielleicht auch unter dem heilsamen Zwang der Tatsachen!) sich fortsetzen und vertiefen und daß dann auch in Deutschland eine Gestalt demokratisch sozialen Staatslebens - man lasse aber die Deutschen Deutsche sein und mute ihnen nicht zu, Schweizer oder Amerikaner zu werden! - möglich werden wird. Der andere mir auffällig gewordene Diskussionsgegenstand in Frankfurt ist von einer Natur, die mir erlaubt, mich in diesem Bericht kürzer zu fassen. Ich war überrascht, in welchem Maß sich die deutsche evangelische Kirche in den 10 Jahren seit meinem Weggang in der Richtung des Interesses an der Liturgie und am Sakrament entwickelt hat. Die evangelischen Theologen und teilweise offenbar auch die Glieder der evangelischen Gemeinden in Deutschland können heute nach dem, was ich in Frankfurt gehört habe, nicht genug Gewicht darauf legen, welche konkrete Hilfe ihnen in der für die Kirche so schweren Zeit vor dem Krieg und während des Krieges gerade diese Elemente des Gottesdienstes gewesen seien. Außergewöhnliche Bemühungen, diese Elemente weiter zu pflegen, sind im Gange. Das Phänomen ist nicht eindeutig. Ich gestehe gerne, daß ich mich einer theologisch echten Realität gegenüber zu befinden meinte, der ich als solcher nicht zum vornherein widersprechen konnte. Ich muß aber auch gestehen, daß ich mich gefragt habe, ob der Vorgang (ganz ähnlich wie das viele Reden von „Dämonen") nicht etwas von einer Fluchtbewegung in die Kontemplation an sich habe in einer Situation, wo die Besinnung auf entschlossene christliche Taten nun doch vielleicht die gesündere Möglichkeit sein dürfte. Es braucht nicht gesagt zu werden, daß die künftige Entwicklung dieser Sache für die Gestaltung des Verhältnisses zwischen dem deutschen Protestantismus und Katholizismus von einiger Bedeutung sein wird. Zusammenfassend möchte ich hervorheben, daß die Verhandlungen von Frankfurt die besonders in den Anfängen des deutschen Kirchenkampfs wirksamen inneren Ubereinstimmungen der „Bekennenden Kirche" auf neue bewährt und daß trotz und in allen Gegensätzen auf der ganzen Linie nicht etwa bloße Kompromisse geschlossen, sondern fruchtbare vorläufige Übereinkünfte gefunden worden sind. II. Der Bruderrat beschloß dann, mich der an die Konferenz von Treysa zu entsendenden Delegation zuzuordnen und so habe ich vom 27. August bis 1. September auch dieser größeren und „offiziell"-kirchlichen Versammlung

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beigewohnt. Die bayrische Vertretung drohte bei meinem Erscheinen zunächst mit Abreise (unter Berufung auf meine „Deutschfeindlichkeit"), ließ sich dann aber überreden, diesen finsteren Gedanken nicht auszuführen 6 . Die Treysa-Konferenz war einberufen von dem 78jährigen württembergischen Landesbischof Wurm, in dem sich während des Krieges eine bemerkenswerte Wandlung in der Richtung des Widerstandes gegen den NS vollzogen und der sich von da an durch mehrere mutige Schritte gegenüber der Staatsregierung auch in der „Bekennenden Kirche" Achtung und Vertrauen erworben, sich auch nicht ohne Erfolg um die Einigung zwischen der „Bekennenden Kirche" und den in den 12 Jahren mit oder ohne direkten nationalsozialistischen Einfluß bedenklich schwankenden Landeskirchenführern bemüht hatte. Man könnte von Landesbischof Wurm bestimmt noch zuversichtlicher reden, wenn man seiner nächsten Umgebung mehr Vertrauen entgegenbringen dürfte. Die Atmosphäre der Treysa-Konferenz war von der, die in Frankfurt herrschte, sehr verschieden. Es war die kirchliche Diplomatie und die kirchliche Geschäftigkeit, es war der betonte Konfessionalismus eines angeblich „reinen" Luthertums, es war im Hintergrund doch wohl auch die fatale Gesinnung der „Deutschnationalen" aus der Zeit vor 1933, die hier auffallend waren. Ich mag mich keines Augenblicks in diesen zweiten vier Tagen zu erinnern, in welchen es zu einer offenen grundsätzlich sachlichen Aussprache gekommen wäre. Man bewegte sich durchweg auf dem Gebiet von äußeren Abmachungen. So besteht kein Anlaß, mit Erhebung an diese Tagung zurückzudenken. Der Bruderrat der „Bekennenden Kirche" war entschlossen, seine in Frankfurt gehaltenen Positionen zu behaupten und keine grundsätzlichen Kompromisse zu machen. Er hat es auch nicht getan. Wiederum war die ihm gegenüberstehende Masse derer, die in den 12 Jahren wenig gelernt und auch wenig vergessen hatten, sehr zäh. Sie hatte, wie man hörte, eine panische Angst vor einer „Diktatur Niemöller". Und ernster als dies war die Tatsache, daß dort mit dem Gedanken der Begründung einer rein lutherischen Gegenkirche7 mindestens gespielt und ein wenig gedroht wurde. So war ein kleines Wunder, daß diese Konferenz nun doch nicht mit einer Katastrophe begann oder endigte. Der gesunde Wille zu einer auch in Zukunft zu erhaltenden Einheit der evangelischen Kirche in Deutschland hat sich schließlich - auf Seiten der „Bekennenden Kirche" war er nie bestritten - auch auf der anderen Seite durchgesetzt. Von einer Aufrechterhaltung der dem NS willig oder unwillig gemachten Konzessionen war doch auch hier keine Rede. Die deutsche Kirche wird aber wegen der unerledigten geschichtlichen Hintergründe des NS noch durch mehr als eine Gefahrenzone hindurchzugehen haben. Immerhin: Indem die in Frankfurt beschlossene Botschaft an die evangelischen Gemeinden in Treysa ohne wesentliche Verände6 7

Vgl. A. SMITH-VON OSTEN, Treysa 1945, S. 105 ff. Vgl. EBD., S. 92 ff.

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rung aufgenommen, indem nach langen mühsamen (oft peinlichen) Verhandlungen auch die kirchenrechtliche Grundlage der vorläufigen Neubildung im Sinn der „Bekennenden Kirche" geordnet, in dem schließlich ein Kollegium von sieben und fünf Männern als synodale Spitze8 bezeichnet und in dem als deren Vorsitzender Landesbischof Wurm, als dessen Stellvertreter Niemöller herausgehoben wurden, durfte und darf man sich freuen, daß unter sehr ungünstigen Auspizien nun doch ein im Sinn berechtigter deutscher und außerdeutscher Hoffnungen und Wünsche annehmbares Ergebnis gewonnen wurde. Niemöller wird die Vertretung der evangelischen Kirche Deutschlands gegenüber der christlichen Ökumene und überhaupt dem Ausland gegenüber übernehmen. Ich habe volles Vertrauen, daß dieser Mann ihr christlich und menschlich das rechte Gesicht nach außen geben wird. Der bekannte BK-Pfarrer Hans Asmussen übernimmt die neu zu konstituierende Kirchenkanzlei. Man bemerke, daß die ganze Regelung vorläufig ist, d. h. daß sie später, wenn Gott und die Alliierten es erlauben werden, durch eine auf Grund von Urwahlen zu bildende deutsche Synode - und also „demokratisch" ! - bestätigt, bzw. revidiert werden muß. Als vorläufige Regelung ist sie nach meiner Uberzeugung das Beste, was erreichbar war. Wenn das durch den Kanal dieses Berichtes möglich sein sollte, so bitte ich hiermit die verantwortlichen Kommandostellen der alliierten Besatzungstruppen, der evangelischen Kirche in Deutschland und insbesondere ihrer in Treysa bestellten vorläufigen Leitung - vorläufig! - ebenfalls Vertrauen entgegenzubringen und ihr die nötige Erleichterung für ihre wichtigen Funktionen zu gewähren. Man sehe und behandle die evangelische Kirche als Ganzes unter der Voraussetzung, daß es an retardierenden, ja reaktionären Elementen persönlicher und sachlicher Art in dieser Körperschaft zwar nicht fehlt, aber auch nicht an Kräften eines im rechten christlichen Sinn freien und gebundenen Glaubens, welche in Treysa jenen Elementen nicht nur die Waage gehalten, sondern welche sich ihnen gegenüber, ohne sie einfach beseitigen zu können, jedenfalls durchgesetzt haben. Die evangelische Kirche darf unter dieser Voraussetzung (und in deren Schranken) als ein positiver Faktor in der heutigen deutschen Situation angesprochen werden. Ich wurde ausdrücklich aufgefordert, mich auch über das zu äußern, was im Verlauf meiner Reise von deutscher Seite mir gegenüber über die Politik und das Verhalten der amerikanischen Besetzungsarmee geäußert wurde. Das Folgende ist als bloßes Referat zu lesen, zu dessen Inhalten ich hier nicht Stellung zu nehmen habe. Mir ist von einem meiner Freunde, dem Pfarrer Lic. Fricke in Frankfurt a.M. ausdrücklich und wiederholt gesagt worden, daß er bis jetzt an den offiziellen 8 In Treysa war eine Zweiteilung des Rates in eine Leitung im engeren Sinne von sieben Personen und in einen Beirat beschlossen worden. Praktische Bedeutung erlangte diese Regelung allerdings nicht. Vgl. EBD., S. 127 f.

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Maßnahmen der Amerikaner in dieser Stadt an keinem wesentlichen Punkte etwas Ernstliches auszusetzen habe. Diese Stimme war aber unter denen, die mich erreichten, vereinzelt und darf bestimmt nicht als Frickes Meinung über Alles und Jedes, was von amerikanischer Seite in Frankfurt verfügt worden ist, sondern nur als Ausdruck seiner positiven Einstellung zur amerikanischen Gesamthaltung aufgefaßt werden. Im Einzelnen hörte ich (auch in Frankfurt) mehr als eine bestimmte Klage, die sich dann bei unbesonnenerer Beurteilung wohl auch bis zur Ablehnung des ganzen amerikanischen Systems steigern konnte. Es geht etwa um folgende Punkte: 1. Man beklagt sich über den allzu geringen Spielraum, den die amerikanischen Behörden den aufbauwilligen und freiheitlich gesinnten deutschen Menschen und Kräften zubilligen. Die Amerikaner geben den Deutschen keine Diskussionsmöglichkeit. Sie ermuntern sie nicht zu eigener Initiative und Selbsthilfe (so zwei kommunistische Funktionäre in Frankfurt). Die dadurch erzwungene politische Untätigkeit der Deutschen zieht nach sich, daß umgekehrt allerlei unterirdische Kräfte der Reaktion freies Spiel bekommen (so der Jurist Prof. Dr. Erik Wolf in Freiburg im Breisgau). 2. Man bedauert die ungemein schleppende Geschäftsführung der amerikanischen Behörden, die Widersprüche zwischen den Verfügungen der überund untergeordneten Stellen, das „Experimentieren" jetzt mit dieser, jetzt mit jener Methode - Dinge, durch die die Bevölkerung dauernd beunruhigt werde (Ziemlich allgemeines Urteil). 3. Die bisher gemachten „Experimente" hinsichtlich der „denazification" erscheinen allgemein als unbefriedigend. Die Heranziehung bestimmter Gruppen ehemaliger Pg's zu Aufräumungsarbeiten wird (z.B. vom Präsidenten des Frankfurter Arbeitsamtes, den ich darüber reden hörte) für eine gefährliche Entehrung dieser nötigen und nützlichen Arbeiten gehalten, zu der man lieber die ganze Bevölkerung heranziehen sollte, während sie jetzt als Strafarbeiten verächtlich gemacht würden. Eine sinnvolle und gerechte Methode zur Auffindung der gefährlichen, weniger gefährlichen und ungefährlichen Pg's - es gibt aber auch sehr gefährliche Nicht-Pg's! - und eine gerechte Ansetzung der gegen die gefährlichen Elemente einzusetzenden Sicherungen sei noch nicht gefunden. Gewisse Absetzungen ehemaliger Pg's aus ihren Amtern bedeuten eine unerträgliche Erschwerung der ohnehin überlasteten öffentlichen Verwaltung. In Frankfurt ist aus diesem Grunde die Fortsetzung des Betriebes der Straßenbahn gefährdet (So der Oberbürgermeister von Frankfurt Dr. Blaum). Andere Absetzungen werden im Blick auf die komplizierten persönlichen Sachverhalte als willkürlich und grausam empfunden. Man fürchtet (gerade in den Kreisen der Gutgesinnten!), daß die bisherigen Methoden nur der Bildung einer Fronde dienen können. (Die kleine Denkschrift eines Professors der Physik in Bonn dürfte interessant sein: Beilage I9). 9

Nicht ermittelt.

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4. Man versteht nicht die scheinbare Gleichgültigkeit der amerikanischen Politik gegenüber den ganz Deutschland beschäftigenden Schreckensnachrichten aus dem Osten. Es handelt sich abgesehen von der von den Russen verübten massenweisen Vergewaltigungen deutscher Frauen vor allem um die systematische Aushungerungspolitik gegen die deutsche Bevölkerung des den Polen in Pommern, Westpreußen und vor allem Schlesien zugesprochenen Gebietes. Was dort geschieht, fällt nach deutschem Urteil auch den Verbündeten der Russen und Polen und also auch den Amerikanern zu Last. Man fragt sich, warum die amerikanische Humanität, die gegen die deutschen Greuel so empfindlich gewesen sei, hier offenbar nicht ernstlich reagiere. (Ich erlaube mir, was Schlesien betrifft, den Bericht eines mir persönlich bekannten und bestimmt glaubwürdigen Breslauer Pfarrers beizulegen: Beilage II 10 ). 5. Ich hörte bittere und dringende Klagen über die Zustände in gewissen amerikanischen Gefangenschaftslagern, genannt wurde immer wieder Kreuznach, doch scheint dieser Ort nicht der einzige zu sein von dem Ahnliches zu berichten ist. (Ich füge zur Erläuterung einen Text bei, der aus Marburg stammt: Beilage III 1 1 ). 6. Ich hörte insbesondere in Bonn, aber doch auch anderwärts, sehr drastische Darstellungen über die Vorgänge bei und nach dem ersten Eindringen der Amerikaner: wüste Plünderungen und Zerstörungen, auch Vergewaltigungen. Man hatte die Amerikaner als Befreier erwartet und begrüßt. Aber „sie hausten wie die Schweine" (so der katholische Theologieprofessor Neuss in Bonn), „in sinnloser Zerstörungswut" (so der evangelische Pfarrer Frick in Bonn). Dem Professor Cloos in Bonn (Geologe), einem scharfen Nazigegner, ist seine ganze Wohnung - offenbar in stundenlanger Arbeit! - kurz und klein geschlagen, sein ganzes wissenschaftliches Aktenmaterial zerrissen worden, so daß die Zimmer kniehoch voll Papier standen. Ein Kapital von Vertrauen auf Seiten der Bevölkerung sei auf diese Weise mutwillig vertan, eine einzigartige Gelegenheit endgültig verpaßt worden. „Ihr gewinnt unsere Herzen nicht mehr!" (Pfr. Frick in Bonn). 7. Man ist empört (Frankfurt und Marburg: hier der evang. Theologieprofessor Bultmann) über die Gewohnheit der amerikanischen Soldaten, übriggebliebene wertvolle Lebensmittel vor den Augen der Bevölkerung mit Benzin zu übergießen und zu verbrennen. In Marburg sei dasselbe mit einem ganzen Lager eroberter deutscher Militärmäntel geschehen. 8. Man fragt sich besorgt, ob die Amerikaner sich eigentlich bewußt seien, welche Verantwortung Amerika mit seinem Sieg (unconditional surrender!) für das Schicksal der Besiegten übernommen hat. Die Deutschen sind wehrlos und hilflos in der Hand der Alliierten. Was immer die Schuld der Deutschen gewesen sein mag - die ihnen schon im kommenden Winter bevorsteNicht ermittelt. " Nicht ermittelt. 10

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hende Hungersnot wird auf das Konto der Anordnungen der Alliierten gehen. „Hört auf, dieses Volk zu quälen, das schon so viel gelitten hat!" (Prof. Neuss in Bonn). 9. Die Gefahr ist nach vielen und verschiedenen Aussagen guter Leute groß, daß das deutsche Volk angesichts der erwähnten Dinge seine eigene Schuld zugedeckt sieht durch das, was ihm nun von den anderen angetan wird und daß es damit weiter als je von der ihm zugedachten Besserung abgetrieben wird. Prof. Wolf in Freiburg brauchte folgendes plastische Bild: ["] Die Erfahrung mit dem NS und die Erfahrung der Niederlage hat im deutschen Volk bestimmt eine Furche gerissen, wie sie noch nie da war. In diese Furche müßte jetzt (von den Alliierten!) gesät werden. Was bis jetzt geschah, war dies, daß man Schmutz und Steine in die Furche geworfen hat. Später wird man auf den Gedanken kommen, nun doch richtig säen zu wollen. Aber dann wird es zu spät, die Furche wird dann mit unfruchtbarem Material gefüllt und eine Ernte wird dann nicht mehr zu erwarten sein." Ich bedauere es, meinen Bericht über die mir so wichtige und wertvolle Reise mit diesen etwas düsteren Mitteilungen schließen zu müssen, nehme aber an, daß es den Empfängern recht ist, wenn ich ohne Zurückhaltung wiedergegeben habe, was ich in dieser Sache gehört habe.

34 Robert D. Murphy: Conference of the German Evangelical Church, held at Treysa, August 27 - September 1,1945 NA Washington, RG 84,73713. - Vermerk: Restricted.-Datiert: 3.10.1945. /To:/The Secretary of State. With reference to my despatch No. 972 dated September 12 with which was transmitted a Weekly Military Government Bulletin containing a report1 on the Treysa Conference of the German Evangelical Church held August 27 September 1 [sic!], 19452, I have the honor to enclose a report prepared by Lieutenant Lapp3 who attended the Conference as representative of the US Group CC. 1 Vgl. OMGUS, Monthly Report of the Military Governor for August 1945, Abschnitt Education and Religion, Section II (IfZ MÜNCHEN, MA 560). 2 Zur Vorgeschichte und zum Verlauf der Kirchenversammlung vom 27. August bis 31. August in Treysa 1945 vgl. A. SMITH-VON OSTEN, Treysa 1945, S. 25 ff.; A. BOYENS, Treysa 1945; W.-D. H A U S C H I L D , Kirchenversammlung; J. T H I E R F E L D E R , Wurm. Siehe auch die Dokumente 33,35-38, 46. 3 Dokument 35.

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There is also enclosed a copy of a highly interesting report on the opening session of the Conference, written by Dr. Stewart Herman 4 , representative of the World Council of Churches, who for several years before the war was Pastor of the American Church in Berlin. There has been one unavoidable delay in the submission of this material owing to the fact that repeated efforts had to be made to obtain these reports from the writers who have been absent on trips through the United States Zone. The following documents are likewise enclosed as pertinent to the proceedings of the Conference: List of Participants5. Message from the Church Conference at Treysa to the German Congregations 6 . The Provisional Administration of the German Evangelical Church7. The two enclosed reports are brief and self-explanatory and merit the Department's attention owing to the historic nature of the Conference which is the first to be held by German Evangelical Church leaders since the end of the war. It is noteworthy that as a preliminary maneuver to consolidate his position and that of the former opposition Confessional Wing, Pastor Niemöller called a meeting of the more radical Council of Brethren in Frankfurt 8 before the Treysa Conference, and that at Treysa itself, he evidently staged an initial display of temperament by refusing to preach at the opening service. Nevertheless, the Niemöller group appears to have composed its differences with the more conservative representatives of the State churches who, under the Nazi regime, declined to support the extreme Confessional opposition. An unified Council has been set up under the chairmanship of the aged Bishop Wurm of Württemberg, the single figure most suited to command universal support, and under the vice-chairmanship of Pastor Niemöller, who has come increasingly to the fore as one of the most active Protestant leaders in Germany. While Pastor Niemöller indicated at the Conference that he is willing to forget past differences, it is still not regarded as certain how the union will prosper and develop, given the highly charged political atmosphere which has always been characteristic of German Protestant Churches. In brief, the following points of interest emerge from the enclosed reports on the Treysa Conference: There is little evidence that the German Protestant Church repented Germany's war of agression or the cruelties visited upon other peoples and countries. Dokument 36. Nicht in die Edition aufgenommen (87 Namen). 6 Nicht in die Edition aufgenommen. Druck des in Treysa verabschiedeten ¿Wortes an die Gemeinden": F. SÖHLMANN, Treysa 1945, S. 87 f.; M. GRESCHAT, Schuld, S. 77 f. 7 Nicht in die Edition aufgenommen. Druck der „Vorlaufigen Ordnung der Evangelischen Kirche in Deutschland": F. SÖHLMANN, Treysa 1945, S. 96 ff. 8 Zur Tagung des Reichsbruderrats vom 21. bis 24. August 1945. vgl. A. SMITH-VON OSTEN, Treysa 1945, S. 48 ff. 4

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The Church leaders advocated a "discriminating" denazification process in the Church. While there was agreement on the need for purge of the so-called "German Christians", it was felt that the latter should not be entirely cut off without pensions. The feeling was expressed that representations should be made to the occupying authorities with respect to feeding the starving and the apparent abandonment of Eastern Germany to the "Slav flood", for which, it was stated, the Anglo-Saxon churches cannot in part escape eventual responsibility· . Niemöller stated that the day of State Churches (Landeskirchen) is over and that the churches should not be controlled by hierarchies but by the congregations themselves. Niemöller also asserted that democracy derives life from Christianity and that it is the responsibility of the Church to foster democracy. According to an account given by Bishop Dibelius of Berlin, the Russians had at first been very friendly to the Church and during the first days of the occupation, pastors wore the largest crosses they could find and their preaching robes so that the Russians would recognize them. It was reported that now, however, every aspect of Church work is sabotaged by the German public officials under Russian sponsorship and that a terrible hunger is widespread through the German Eastern areas. Robert Murphy

35 Theodore E. Lapp: Treysa Conference of Evangelical Church Leaders, held at Hephata Institution, 27. August - 1 . September 1945 NA Washington, RG 84, 73712. - Kopf: Headquarters, US Group Control Council (Germany), Public Health and Welfare Division, Religious Affairs Branch. - Eingangsstempel: Political Division, Sep 7, 1945. - Datiert: 6. 9. 1945. Memo to: Major M. M. Knappen, Chief, Religious Affairs Branch1. 1. The Treysa Conference was one of the largest and most representative gatherings of Protestant Church leaders ever held in Germany according to statements of those present. Forty members of the Bruderräte and leaders of the Landeskirchen had been invited, but there were more than 80 leaders in attendance. Leaders from all sections of the British and American Zones were present as well as representatives from Dresden and Breslau. The necessary 1 Der Bericht Lapps wurde am 3. Oktober 194i von Murphy dem amerikanischen übersandt. Vgl. Dokument 34.

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travelling papers and transportation were largely furnished through the efforts of Military Government. 2. Major Earl R. Crum 2 represented U S F E T and the undersigned the US Group C C . Stewart Herman 3 represented the World Council of Churches. Karl Barth, distinguished Swiss theologian, was present as an observer4. Before his expulsion from Bonn University by the Nazis, Dr. Barth had been the most famous teacher of young German theologians. He was a champion of the Niemöller confessional group with its outspoken resistance to Nazi domination of the church. 3. Copies of addresses, resolutions, and a roster of those in attendance will be forwarded by the churchmen in duplicate to Major Crum who will supply US Group C C with a complete set. 4. The major accomplishment of the Treysa Conference was the creation of a provisional government for the E K I D (Evangelische Kirche in Deutschland). Affairs of the E K I D will be administered through a twelvemen Council, consisting of 6 Lutheran members, 4 United and 2 Reformed. Landesbischof D . Theophil Wurm was elected Chairman of the Council. Pastor Martin Niemöller will function as vice-chairman. 5. The Conference functioned efficiently and harmoniously. Differences between the Confessional group and leaders of the Landeskirchen were threshed out in closed sessions and resolved amicably in the interest of a unified church. It will be recalled that the Confessional group has emphasized individual religion as opposed to the adherence to a State Church stressed by the Landeskirchen. The strained relations which developed between the two groups when the Landeskirchen refused to follow the Confessional group all the way in the latter's opposition to the demands and restrictions of the Nazi State were apparently forgotten. 6. In his opening address on Tuesday morning (28 August), Bishop Wurm reviewed briefly the 12 year historic struggle between the Church and Nazism. He summoned the Church to respond to the "greatness of the times", and to repent for the past sins of Protestantism. The Church must identify itself with the guilt of the German people. It must not fail again, as it did after Versailles when it failed to recognize the dangers of post-war nationalism and of race consciousness. To-day the Church must combat the world-wide phenomenon of moral nihilism. The Bishop raised the query whether the Russians and Poles, now in control of Germans, were more Christian and democratic than defeated Nazism. He appealed to Military Government to discriminate between real and nominal Nazis when removing officials 5 . Vgl. Dokument 37. Vgl. Dokument 36. 4 Vgl. Dokument 33. 5 Druck der Rede Wurms: F. SÖHLMANN, Treysa 1945, S. 12 ff. 2 3

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7. Purposes of the Conference were stated to be: 1. To acquaint church leaders with present conditions in Germany; 2. To reach an understanding regarding common problems; 3. To establish a temporary leadership for the Evangelical Churches in Germany. 8. Pastor Niemöller in his address immediately following that of the Bishop asserted that the people's guilt was really that of the Church. In the past the Church had been the "Great Dispenser of Words". In the future, it must be the leaven; it has something to change in the world. The Christian conception of the equality of all souls has some connection with what is called democracy. Leaders who had urged the small man to join the Party could no longer be left in positions of influence and power. Now was the time for personal conversion, not for restoration of the Reformation church system. The Church of the future must be a church of congregations. In his opinion, the day of hierarchies and Landeskirchen was almost certainly past6. 9. Bishop Dibelius reported on the rapings and wanton destruction that prevailed in Berlin during the first period of Russian occupation7. He said the mortality rates among the old and very young had increased to an alarming extent. Incidence of Venerai Diseases had risen sharply. The food situation was desperate. 10. Dr. Konrad reported that the outlook for the winter in Silesia was hopeless unless outside help was given, immediately. The Poles were abusing the Germans, and all crops had been destroyed. 11. The undersigned was present during an interview witch Erika Mann, War Correspondent and daughter of Thomas Mann, had with Pastor and Mrs. Niemöller. During the course of the interview, Niemöller stated that the Weimar Republic had been violently anti-religious. He said that the wide spread unemployment in Germany had been the occasion for Hitler's rise to power. Miss Mann's article on "Religious Affairs in Germany" will appear in "Liberty" magazine in about eight weeks8. 12. Aside from the reference to "nationalism" in Bishop Wurm's opening remarks, the undersigned found no evidence that the church repented the war of aggression initiated by Germany or the cruelties visited upon other peoples and lands. On the other hand, there was evidence that the occupation of Germany by Russians and Poles was resented as a humiliating persecution by peoples of inferior culture. It is probable that the Evangelical Church leaders will press for an early revision of the provisional Polish-German boundaries. Theodore E. Lapp 1 st Lt., AUS, Religious Affairs Branch Druck der Rede Niemöllers: EBD., S. 22 ff. Vgl. den Beriebt Hermans (Dokument 36). 8 Nicht ermittelt.

6

7

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36 Stewart W. Herman: Treysa [27.-31. August 1945]. NA Washington, RG 84, 73713. - Vermerk: Copy 1 . - Ohne Datum [September 1945], The Kirchenführer Conference opened in the chapel of Hephata Hospital on August 27,1945 at 8.30 p. m. It had been announced that Pastor Niemöller would probably preach at the service but he refused to do so, reportedly a) because he had not been notified prior to the issuance of the invitations, or b) because Bishop Marahrens of Hannover was to be in the congregation2. The whole service was conducted and the sermon was preached by Prelate Theodor Schlatter of Ludwigsburg - son of a famous professor - whose presentation was not up to the occasion. He declared that the church, despire oppression, could not be proud of its record under the Nazis but that God had graciously given it a new chance now. Chiefly, it was - he said - a time for prayer and our prayers should be for grace to repent, to believe, to love and to serve. There was no new spirit apparent in the service and I was particularly struck by the fact that the rest of Christiandom was never referred to or prayed for. Like many other churchmen Schlatter seems to be overwhelmed by the extent of Germany's problems ... from his first reference to the catastrophic "breakdown" (Niederbruch [sic!]) in a war raged against half the world in which many of the nation's best men were lost to the final announcement that the evening's offering would be given to the crippled veterans housed at Hephata who had "offered their limbs for us" 3 . Undoubtedly the atmosphere was colored by the large attendance of townspeople and hospital patients, in addition to conference delegates, at the service. Legless and armless men virtually outnumbered the church leaders. However, it must be said that practically all of the churchmen were critical of the watery message. Perhaps Schlatter, owing to the Niemöller complication, had had no time to prepare himself. In any event, he missed a great chance to strike a clear keynote before a most distinguished audience which seemed to include every big church name in Germany. The following morning at the regular matins service a radically different note was struck by Dr. Friedrich von Bodelschwingh, head of the famous 1 Der Bericht Hermans wurde am 3. Oktober 1945 dem amerikanischen Außenminister übersandt. Vgl. Dokument 34. 2 In seinem Einladungsschreiben vom 25. Juli 1945, das auch eine „Vorläufige Tagesordnung" enthielt, hatte Wurm angegeben, daß Niemöller den Eröffnungsgottesdienst am Montagabend, den 27. August, halten werde. Zur Kritik Niemöllers vgl. A. SMITH-VON OSTEN, Treysa 1945, S. 38 ff. 3 Die Predigt Schlatters ist bei F. SÖHLMANN, Treysa 1945, nicht abgedruckt.

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church establishments at Bethel and the man who would have become first Reichsbischof in 1933 if Hitler had not interposed in favor of Chaplain Ludwig Müller. Bodelschwingh described the present state of being as a peaceful pause for breath after long persecution and before new trials commenced. He pleaded for all pride and personal prejudice to be laid aside in the interests of grasping the new opportunity. Forget jealousy and diplomacy! Eliminate devious means and Nazi-imposed intrigues! The German people could not bear hearing a false note from the church at this time. Be worthy of eternal history! May God grant one step forward!4 First Regular Session - August 285. Bishop Wurm opened the conference's business sessions with a long speech which was introduced with a statesmanlike expression of gratitude for the survival of men like Niemöller, the chief symbol of Christian resistance, Böhm and Albertz (Berlin), [Gerhard] Ritter (Freiburg), Gerstenmaier, etc. Then he mentioned in moving commentary the names of those who had died6. (It might be observed here that a survey of the list of delegates reveals an enormously high percentage of "jail-birds" and many others who had been placed under Redeverbot or ostracized for many years: quite a unique quality in ministerial circles as a general rule.) Wurm then impressed the delegates with great hope of the people who were watching the church and he called attention to the presence of British and American friends7. Then he launched into a resume of German church history under the Nazis, giving credit freely to the Confessional Church for its opposition and regretting the splitting of the common front which weakened the whole Evangelical Church from 1937 onwards. Now that the chains binding the church were broken it had been decided to call this conference at Treysa because of the central location and those had been invited to speak who could be reached easily from Stuttgart. He added a word about the Reichsbruderrat meeting in Frankfurt the previous week without adverting to the fact that that meeting had been hastily called to consolidate the Niemöller wing which arrived at Treysa with 10 delegates8. Wurm assured them that Druck der Morgenandacht Bodelschwinghs: F. SÖHLMANN, Treysa 1945, S. 32 ff. Söhlmann spricht jedoch fälschlicherweise von einer Abendandacht. 5 Den folgenden Teil nahm Herman auch wortwörtlich in seinen Bericht "General German Church Situation" (Dokument 46) auf 6 Druck der Begrüßungsansprache Wurms: F. SÖHLMANN, Treysa 1945, S. 10 f. 7 Als "Vertreter der amerikanischen und britischen Militärregierung waren, zumindest zeitweise, anwesend: Crum, Lapp und Knappen sowie Wilson und Sedgwick, der einen sehr informativen Bericht verfaßte. Druck: K. JÜRGENSEN, Stunde, S. 277 ff. 8 Der Delegation des Reichsbruderrats gehörten an: Gerhard Ritter, Erik Wolf Iwand, Ehlers, Hammelsbeck, Niesei, Hildebrandt, Martin Niemöller sowie als Gäste Barth und Gisevius. Direkt von Wurm auf Grund eines Amtes eingeladen waren: Held, Asmussen, Lücking, Albertz, Böhm, Fricke und Hahn. Vgl. A. SMITH-VON OSTEN, Treysa 1945, S. 68. 4

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there would be no "restoration" but that, on the other hand, it would be unwise to try "experiments". The job of the conference, he said, would be to establish a new leadership of the church, for the first time since the Reformation freely acting. Their purpose was three-fold: first, to gain an insight into the whole church situation, secondly, to achieve an understanding of the chief emergencies, thirdly, to agree on a provisional leadership. He said he was happy that circumstances this time made possible a more rapid reestablishment of ecumenical relations than in 1918. Before this war began, the German Church had "distanziert" itself from the state (Foot applause). The church was now faced with the question of deciding what sort of relation it would take to the political world. It must share responsibility for the people's guilt. It must also approach the occupying authorities in three vital matters: first, feeding the starving, secondly, a more careful examination of ostensible "Nazis", thirdly, the apparent abandonment of eastern Germany to the Slav flood ... for which the Anglo-Saxon churches cannot escape eventual responsibility in part 9 . Niemöller followed with a powerful speech based on the findings of the Reichsbruderrat at Frankfurt. As an indication of the fact that his group was ready to conciliate he stated that they had ceased to use the invidious title of "Bekennende Kirche" and had become the Bruderrat of the Evangelical Church in Germany. Also, they were not interested in comparing the length of jail terms or imprisonments as a measure of value. He said that there should be a general repentance. Rather than bemoan the loss of the victory they should be thankful for the defeat. Rather than speak of the guilt of the people as a whole they should determine the guilt of the church. Repentance requires conversion, not "restoration". After pastors themselves have repented of their "Fiihrerprayers" and race doctrines, or even of their dubious silence, the congregations may be told of what they must repent. The conversion of the church must become visible in the change of certain leaders, otherwise the average church members who see themselves and others being thrown out of jobs because of Nazi sympathies will be justified in turning against the church. According to Niemöller, a new church government must be set up. He believes that the day of the Landeskirchen is over because of its primary concern with the maintenance of vested institutional interests. Furthermore, there must be no hierarchy, not because of opposition to the episcopal office but because the church must be controlled by the congregations. The church must function in the world. The preaching of the last 50 years has been worthless, merely verbal inflation. That is why many adherents of the Confessional Church found solace in the liturgy and the simple sacrament. ' Druck der Rede Wurms: F. SÖHLMANN, Treysa 1945, S. 12 ff.

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Democracy, he states, lives from Christianity and alone protects law and liberty. It is the responsibility, therefore, of the church to foster democracy. It cannot remain indifferent to mundane affairs and it is altogether false to assume that an "otherworldly" church corresponds to good Lutheran doctrine. The consequences of true repentance would involve the church in earthly obligations10. (P.S. I think that Niemöller's brief remarks on democracy represent his true point of view regarding political government. His whole policy of church rehabilitation rests on the "Gemeinde" of congregations. Any comments he may have made about the German need of "strong leaders" should be interpreted in the sense of responsible "leadership"11). Bishop Dibelius of Berlin-Brandenburg was called upon to describe conditions in the capital12. He said that four great factors had been unforeseen. First, that Berlin would be captured by the Russians from the East and that they would advance to the Elbe and that the Poles would follow them as far as the Oder. "This fact conditions our whole life." He mentioned the depopulation of whole cities, the violation of women (including deaconesses), the epidemics, etc. Secondly, an unforeseen factor was the friendliness which the Russians at first displayed toward church work. Ministers were told to continue their services and the religious instruction of children. As one Russian officer said, the youth were to be brought up "in the fear of God". German communists were not very well pleased with this policy but could do nothing about it. During the days of siege, pastors wore the largest crosses they could find or even their preaching robes so that the Russians would recognize them. Furthermore, pastors were placed in the second food category along with laborers and doctors. Thirdly, the Communists under Russian sponsorship have now sized most of the public positions and the first friendliness of the Russians has been greatly reduced in its favorable effects by the active hostility of German communists. Every aspect of church work is sabotaged by these public officials, that is, so far as its success depends upon their support or approval. Fourthly, a terrible hunger is absorbing the entire attention of everybody. The death rate is mounting rapidly and threatens to go out of computation this winter. In the little town of Strasburg (in Brandenburg) with 4000 popuDruck der Rede Niemöllers: EBD., S. 22 ff. " Anspielung auf das Neapel-Interview Niemöllers vom 5. Juni 1945, in dem er u. a. erklärt batte, daßfür das deutsche Volk eine Demokratie nach angelsächsischem Muster nicht in Frage komme. Vgl. Dokument 11, Anm. J. 12 Dibelius gab seinen ursprünglich nicht vorgesehenen Bericht auf der Vormittagssitzung am 28. August 194} im Anschluß an den Bericht Schönfelds „über die ökumenische Lage in den ausländischen Kirchen". Vgl. J. WISCHNATH, Kirche, S. 76. Bei F. SÖHLMANN, Treysa 1945, ist der Bericht Dibelius' nicht abgedruckt. 10

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lation, 400 died in June including 100 suicides. Of 180 children born 99 died. The young pastor of that town came to Dibelius with the plea that he be given a new post in the Western zones in order to preserve his own family. Dibelius told him that his duty was to stay by his people in their distress. Under these conditions, continued the Bishop, the foundations of a new church have had to be laid. The pastorate had to be purged of Nazi influences. But he took issue with Niemöller regarding the radical elimination of all socalled "German Christians". To cut these men off entirely without pension at this time would be to condemn them to death because they could not buy food. Dr. Knak, Director of the Foreign Missionary Society 13 , has been delegated to examine closely all "DC" cases and to recommend action. General policy is to accept the men if the Nazi teint is slight and if they ceased to be active DC's after an early disillusionment. In other cases, the tained pastors are required to make a public declaration of their sincere "reconversion" before their congregations. Some will be required to take new and smaller parishes. At the present time there is no opposition to this course of action, nor indeed to the Berlin church leadership as a whole. (Niemöller arose to state that it was not the opinion of the Reichsbruderrat that every DC should be thrown out of the ministry but rather that every German Christian should acknowledge his measure of responsibility for the spiritual misleadership of which he was a part.) In response to questions about other areas in the Russian zone, Dibelius was unable to provide much information because he had received very little news. The situation in Vorpommern is fairly good. The church situation in Mecklenburg is favorable, in as much as the government is now in the hands of BK people and Dr. Beste is in charge. Dr. Böhm, head of the Berlin Bruderrat, arose to "enlarge" Dibelius' report by calling attention to the Berlin BK Synod which occured at the end of July 14 and legislated the whole new church organization into formal shape.

37 Earl L. Crum: Observations on the Conference of the German Evangelical Church, held at Treysa - 27.-31. August 1945

NA Washington, RG 260, 5/341-3/37. - ohne Datum [September 1945]. Begleitschreiben Division 1 .

mit Kopf: Headquarters, US Forces European Theater, G-5

Knak leitete die Berliner Missionsgesellschaft (vgl. Dokument 31 ). Bericht und Druck der Beschlüsse der Berliner Bekenntnissynode vom 29. bis 31. Juli 194} in Berlin-Spandau: F. SÖHLMANN, Treysa 1945, S. 108 ff. 13 14

1

"2. The following documents are attached as a report of this conference:

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For the first time after the war the leaders of the German Evangelical Church met for a conference which was held at Treysa, Germany, from 27-31 August, 1945. Treysa is beautifully situated in an attractive part of Hessen, the so-called "Schwalm". Here in the middle of the last century an Inner Mission centre was founded, first a Deaconess Home, later becoming one of the finest Protestant homes for psycho-neurotic children. Under the leadership of one of the most prominent pastors of the Lutheran Church of Hessen [ H a p p i c h ] , this institution became a general hospital - especial attention given to encephalitic cases - and finally there was established here a seminary for Deacons, so that today this place, with its more than 1100 people, has been referred to as a "City of Mercy". At present, the hospital portion houses and cares for wounded German prisoners of war. Garbed in striped hospital dress, these patients suffering from various types of wounds (many with amputations) were getting about the grounds the best they could, always with a cheerful "guten Tag". Approximately 85 clergymen attended these meetings, coming from all portions of Germany. Only the charity and generosity of the farmers in the neighborhood made it possible to house and feed a conference on such a large scale, and without their help the problem of feeding so large a number would have been extremely serious. Few church conferences in Germany have been as inclusive as this one. With very few exceptions all the leading churchmen and theologians of the Church were assembled. Pastor Niemöller with his characteristic and vigorous personality took a leading part in the deliberations. His general position was that in view of the present situation, it was best to cease bewailing and to attempt to become active in positive plans for the future. The 76-year old bishop of Württemberg, Dr. Wurm, the chairman of the entire conference, surprised everyone with his spirit and energy. He exhibited considerable tact and diplomacy in handling situations which might have become difficult. a. Observations on the Conference of the German Evangelical Church, held at Treysa, 27.-31. August 1945 - Major E. L. Crum [Dokument 37]. b. List of delegates attending conference [Nicht überliefert], c. A message from the Church Assembly at Treysa to the Congregations [Wort an die Gemeinden; Druck: F. Söhlmann, Treysa 194$, S. 8 7 f f . ] . d. Die vorläufige Ordnung der Evangelischen Kirche in Deutschland [Druck: Ebd., S. 96 f f . ] . e. Hilfswerk der Evangelischen Kirche in Deutschland. Landesbischof Dr. Wurm, Stuttgart, 1. August 1945 [Nicht überliefert; Druck: M. Haug, Wurm, S. 24 f.; vgl. auch ]. Wischnath, Kirche, S. 61, Anm. 289]. f. Aufbau des Hilfswerks der Evangelischen Kirche in Deutschland. Dr. Gerstenmaier, Konsistorialrat, Stuttgart, 1. August 1945 [Nicht überliefert; vgl.]. Wischnath, Kirche, S. 67, Anm. 330], g. The World Council of Churches. Stewart W. Herman, World Council of Churches [Dokument 30]".

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Two other leading Lutheran bishops were Pastor Dr. Marahrens of Hannover, Abbot of Loccum Monastery and President of the Lutheran World Convention, and Dr. Meiser, Lutheran bishop of Bavaria. Dr. Dibelius, recently elected to be the Lutheran [sic!] bishop of Berlin, came with two representatives2 of the Evangelical Church now under Russian control. Noteworthy among the others were Pastor Asmussen, Dr. Lilje, Professor Schreiner and Dr. Gerstenmaier among the Lutherans, Dr. Niesel of the Calvinists, and Professor Karl Barth from Basle, Switzerland, who attended the conference at invitation of his friends of the Confessional Church. The devotional services were held morning (8.00 a. m.) and evening (9.30 p.m.). At every meeting the church was filled, and the services were attended by members of the conference, patients, nurses and people from the town. The service of the first morning was conducted by Pastor von Bodelschwingh, head of the well-known Bethel Institutions. The evening services were mostly purely liturgical, giving time for adoration, intercession and meditation. It seemed that no one expected more of this meeting than a statement of general principles, or that it could be little more than a preliminary gathering. There were many problems to be discussed by church leaders from all over Germany, each bringing his local or factional desires and aspirations. The first question of the greatest magnitude was that of Church-Reconstruction. The Nazi state had interfered with nearly all sections of church life and had issued a number of laws destined to limit and eventually to suppress all free activities of the Church. As some pastors pointed out, it is difficult for the observer from outside to realize the extent to which all church institutions were gradually moulded into something quite different from their original purpose. In view of the broken down and crippled institutions of the church, there seemed to be an evitable feeling of bewilderment and helplessness. It was recognized, however, that the obvious task was to reconstruct the legal bodies and assemblies, and that by so doing there might be evolved a new and independent constitution for the church. The enormity of the task might have bogged down under its own weight, and there was also the threat of great divergencies of opinion. Dr. Smend, the Rector of the University of Göttingen and an expert in church law, was summoned to pour oil on the waters should they become troubled. After a day or two there was a feeling that there was need for a new governing body, or board, through which a higher degree of church unity might be attained. The second main problem of the conference dealt with the forming of special relief work. A report submitted to the conference listed in detail the se-

2

Albertz und Böhm.

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rious situation that will confront the church during the coming winter, and offered certain plans for meeting problems of housing, feeding, providing warming-places etc. It was agreed that the church had responsibilities in these matters, and the delegates determined that Christian charity should find its place in reconstruction. Much emphasis was placed on self-help as the guiding principle in all these plans. There was considerable anxiety concerning Christian literature. There is an acute need of Bibles, Christian papers etc., and without the restoration of former presses, the conference did not see how needed religious literature could be disseminated. Rudolf Heesen, Protestant bookseller, and Dr. Lilje submitted statements on this subject. Closely associated with the preceding subjects the one that deals with the question of the Church and public life. As they stated, the Nazi state, occupying every single sphere of public life and monopolizing all political and cultural activities, leaves the same vacuum behind as in the sphere of education. Again, it is the Church around which so many hopes for the future of Germany are centering now. Thus the problem arises how to rebuild a church press, how to create a suitable theological literature, how to establish contacts with the various spheres of public life and so on. Their avowed plan is to promote plans for education of their clergy in the public duties of the church and most of all to make the laity realize how much depends upon their activity in the present situation of the Church. Another problem which was presented to the conference was that of German displaced persons who have been or are now being expelled from certain regions in the eastern sections of Germany. Among them is a considerable number of pastors who lost their congregations in these parts and have come to the western part of Germany looking for new work. A scheme is being prepared by which these pastors may be cared for, and this calls for common action on the part of all Protestant churches. Christian education was another problem considered. The totalitarian state limited all activities of the churches among the younger generation - almost to zero. As to the nation as a whole, a vacuum is left where formerly the Nazi ideology presented itself as the only guide of the younger generation. It was maintained that the Church is the only public institution which is able to fill this gap. It was stated that all Christian Churches in Germany realize the tremendous responsibility which this fact places upon them. Nearly an entire day of the conference was devoted to plans of Christian education, including the problems of religious instruction as well as all the problems of schools and education in the broader sense. On the evening before the last day of the conference, at which time the resolutions were to be read, there was an evident feeling of relief and optimism among the members. Many of them said they felt that a new day had arrived for the Church. A perusal of the general statement of the conference is very

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satisfying, and the fact that a unification of various groups within the Evangelical Church has been achieved is reassuring. Although no prognostication can be given as to how it will succeed, it is rather curious and extremely interesting that at the first meeting of the church leaders could have gone so far as to agree on unification. There are those who would look for a snake under every stone and state that at this time the Germans are not thoroughly contrite enough to launch out on a programme of this nature without ulterior motives or that this means recruiting for strength. However this may be, the future alone knows. It remains for Military Government, with a watchful eye, to offer sufficient latitude to the Church to establish a sound moral basis for the new Germany. If the Church is unable to accomplish this, it is doubtful whether any other agency can do it. During this conference the representatives of Military Government offered all possible assistance, for which the members expressed their gratitude. The general tenor of the conference was excellent. The "Ein Wort an die Gemeinden"3 is from all points of view a very satisfactory document. The undersigned left a copy of it for the press and radio so that the Germans might learn the position of the Evangelical Church. "Die vorläufige Ordnung der Evangelischen Kirche in Deutschland"4 was unexpected, even to the delegates of the conference, certainly in the first days of the meeting. The proposed reorganization and unification seem to be most gratifying symptoms of a recognition of the community of the task confronting the Church and a willlingness to meet on common ground to carry out their work. Earl L. Crum Major, AUS Religious Affairs Officer G-5 Division, USFET

38 Stewart W. Herman : Talk with Martin Richter, Layman of Dresden, at the Treysa Conference, August 29 [1945] NA Washington, RG 84, 737/3.-Datiert:

25. 9. 1945.

Richter described himself as a former German officer who was taken as prisoner-of-war by the French and released a little over a month ago. He returned 3 4

Druck: F. SÖHLMANN, Treysa 1945, S. 87f.; M. GRESCHAT, Schuld, S. 77 f. Druck: F. SÖHLMANN, Treysa 1945, S. 96 ff.

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to Dresden by way of Stuttgart, where he visited Bishop Wurm and learned about the Treysa conference. He carried invitations to the conference to Dresden and shortly thereafter proceeded to Berlin where he attended the Spandau Synod of the Confessional Church at the end of July. Determining to attend the Treysa conference, he undertook the long and difficult trip, which is described in his own report1 dictated in my presence. Richter states that the city government of Dresden plans to rebuild the town, especially the Hofkirche and the Zwinger, but there is no plan to rebuild the Protestant Frauenkirche, which was not only the symbol of the whole Evangelical Church in Saxony, but became, under Superintendent Hahn, the chief headquarters of the B K in that area. He particularly urges the return of Superintendent Hahn to Saxony as soon as possible. He feels that Hahn would have no difficulty with the Russians despite his sudden and belated appearance on the scene2. SWH

39 Stewart W. Herman: Conversation with Herr Brunotte in Göttingen on September 3rd, at Baurat Gerberstr. 7,1945 Sammlung St. W. Herman, New York. - Vermerk: Notes not previously transcribed owing to lack of secretarial help! -Datiert: 19. 12. 1945. Herr Brunotte is in charge of what is left of the German Evangelical Church office formerly situated in Berlin1. Out of fifty-five employees in Berlin, the office in Göttingen now has only three councillors and five office employees. About a year ago it had moved from Berlin to Stolberg2, and then in June 1945 at the advice of the US Army, to Göttingen. In this manner it was possible to get ahead of the Russian occupation of the Stolberg area. Brunotte said that Dr. Werner, the Nazi chief of the D E K is at present a POW in South Germany, but that he will disappear from office together with Nicht überliefert. Vgl. ST. HERMAN, Rebirth, S. 184. Hahn war 1938 von der Geheimen Staatspolizei aus Sachsen ausgewiesen worden und stand seitdem im Dienste der württembergischen Landeskirche. Er konnte jedoch erst im Herbst 1947 nach Dresden zurückkehren, um das Bischofsamt zu übernehmen, nachdem Bedenken, die anscheinend aus seiner baltischen Herkunft rührten, in einem Gespräch mit Oberst Tulpanow, dem Chef der Informationsabteiltung der Sowjetischen Militäradministration, ausgeräumt werden konnten. Vgl. K. MEIER, Kirchenkampf, Bd. 3, S. 535; H. HAHN, Kämpfer, S. 230. 1

2

Gemeint ist die Kirchenkanzlei der DEK. Die Kirchenkanzlei war nach ihrer Ausbombung in Berlin am Ii. Februar 1944 nach Stolberg/ Harz verlegt worden. 1

1

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his vice-chairman [Furie]. Brunotte went to Treysa as the theological expert on the old D E K staff. He himself claims close contact with the Confessional Church from early days in Hannover. He expressed himself as perfectly satisfied with the Treysa decisions and has placed his office at the disposal of Asmussen to come to Göttingen very shortly to decide what further steps should be taken and it is expected that there will be further changes of personnel. Presumably the office will be moved to Stuttgart. Brunotte has been in office since the Zoellner days of 19373 and states that Dr. Werner treated him "loyally" despite his Confessional affiliation. He admits that he never had any particular difficulty with the other authorities. As for his present work, he said that the office was chiefly concerned with setting up reference files including addresses, special requests, etc. About 2,000 cards had been placed on file. In the matter of finances, presided over by Dr. Steckelmann, there seems to be very little to do, but the funds which were in Stolberg have been salvaged owing to prompt action, and salaries are being paid. All legal work is in charge of a lady jurist[Elisabeth Schwarzhaupt]. Relations have been reestablished with eleven church governments. S.W.H.

40 Stewart W. Herman: Memo, Contacts with British Authorities [4. September 1945] Ν A Washington, RG 84, 73713; WCC Genf, General Correspondence, Vermerk: Copy.

48. -

Field Marshal Montgomery's Headquarters are at Bad Oeynhausen. About one week is required to obtain thru USFET at Frankfurt the clearance for the British Zone. By courtesy of the British Liaison Officer, I received at Frankfurt a copy of a telegram requesting me to report to Oeynhausen for a "special authorization" which would facilitate my travelling in the British Zone. After some difficulty I located the appropriate office in Oeynhausen and obtained clearance immediately ... from Capu¿« Curtis in Lieutenant Colonel Robin Brook's office. Bünde ... Lieutenant Colonel Sedgwick, G C C [tt'c/1] Religious Affairs2. Brunotte war im April 1936 durch GeneralsuperintendentZoellner, dem Vorsitzenden des im Februar 1937 zurückgetretenen Reichskirchenausschusses, in die Kirchenkanzlei berufen worden. 3

Korrekte Abkürzung: CCG (BE), Control Commission for Germany (British Element). Zur Organisation der britischen Religious Affairs Branch vgl. G. BESIER, „Selbstreinigung", S. 41 ff. 1

2

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I believe that the main British G C C is located at Lübbecke but a portion of it has been moved very recently to Bünde, including Education and Religious Division. Colonel Sedgwick and his assistant, Reverend Carter [muß heißen: Cotter] (Church of England) are located in an office on the Marktplatz. Sedgwick is the opposite number of Major Knappen of U S G C C but intends to maintain his office in the British Zone rather than in Berlin. Last Friday, August 31, the first meeting of the four allied officers for religious affairs3 took place in Berlin to set up technical arrangements for future activity. Knappen presided. Fortnightly meetings are foreseen and Sedgwick expects to drive to them from Bünde. Colonel Sedgwick himself is a Roman Catholic and appears to be not only devout but broad-minded. He was deeply impressed with Niemöller's evident sincerity and spirituality at Treysa , despite his unfavorable impression gained thru reading Niemöller's book 5 and public statements. He was also impressed with such men as Asmussen and Lilje, and is convinced of the potent resistance of protestantism to Nazism in Germany. He indicated that there has been some recent suspicion cast on Bishop Wurm by "intelligence" reports but that he is ready to vouch for the venerable old man. On the other hand he freely states that some Catholic bishops have not been above reproach. I suggested that Marahrens offered a better object of investigation than Wurm and Sedgwick agreed, adding that he felt the Milziary Government might go to Marahrens to enquire whether he felt that his further presence would be beneficial to the German Church 6 . Sedgwick was most grateful for my observations regarding the final sessions of Treysa which he was unable to attend. In fact Mr. Carter [muß heißen: Cotter] painfully copied the document regarding the new church government which I was able to supply. Carter [muß heißen: Cotter] himself is an agreeable person, well along in years, who apparently was interned for about 4 years by the Germans in Paris where he had apparently been chaplain. As an Anglican he is much interested in the World Council [of Churches] but Sedgwick also was glad to have my brief statement regarding our aims7. The fate of the Mennonites brought out of Russia by the Nazis was broached by me and Carter [muß heißen: Cotter] offered to enter into communication with Dr. Crous of Göttingen on the subject. I relayed the message that Dr. Lehman of USA was now in Basel and hoped to avoid the repatriation by force of the Mennonites who did not wish to return. Gemeint ist das dem Alliierten Kontrollrat unterstellte Allied Religious Affairs Committee. Vgl. R. SCHEERER, Kirchen, S. 91 ff.; C. VOLLNHALS, Reichskonkordat, S. 683 ff. 4 Vgl. den Bericht Sedgwicks über die Konferenz von Treysa. Druck: K. JÜRGENSEN, Stunde, S. 277 ff. 5 Vom U-Boot zur Kanzel, Berlin 1934. 6 Vgl. G. BESIER, „Selbstreinigung", S. 111 ff. 7 Dokument 30. 3

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Herford ... Captain Iain Wilson, Chaplain Liaison. Wilson, of the Church of Scotland, has taken Tindal's place as Staff Chaplain under - if I am correct - DSC 8 (Chief Chaplain) Druitt. In addition to certain usual duties he has been specifically designated to report on the German church situation to the British Council of Churches and the International Missionary Council. He is in constant correspondence with Oliver Tompkins and, of course, enjoys a direct channel to the Archbishop of Canterbury [Fisher]. He is a relatively young man who thoroughly enjoys his work and is obviously trying to do a thorough and intelligent job, but as yet he has no typist, no car, etc. Apparently the office was established despite considerable opposition from the Religious Affairs people but with the personal support of Yield Marshall Montgomery. It is felt that a more important figure should assume control of the Religious Affairs section and even the Archbishop seems to be sponsoring this proposal. Wilson told me that he would like to see a man of the statur of John Baillie in the position. Incidentally, Dr. Baillie is expected to visit Germany soon 9 . A part of the Archbishop's program includes the exchange of visits between responsible church leaders. The Canterbury suggestions seems to be based on Tindal's preliminary report10. Of primary interest is the fact that authorization has been received for the chaplaincy service to be used in the interests of reestablishing connections with the German church. Wilson told me that 11 chaplains have been picked to retain contact with certain important church headquarters near them and these officers are requested to submit monthly reports covering 1. the general church situation, 2. needs of the church and ways of helping. This will enable Wilson to obtain a clear picture of the church in the British Zone. He expressed a wish to have an opposite number in American zone. I stated that as yet the chaplaincy service and the religious affairs section were to be kept entirely separate, but that some of us Americans had considered petitioning the Chief of Chaplains to detach a chaplain for just such work. Wilson said it should be a full-time job. Wilson also seems to be in close touch with the Military Intelligence Service for he told me that some serious thought was being given to Marahrero' possible arrest in connection with the Bishop's strange sermons in apparent justification of German war aims. Apparently the Bishop's papers have been carefully examined. I explained various efforts now being made to elicit Marahrens' resignation and suggested that it might be wise to refrain from episcopal arrests until the full effects of Treysa and my own efforts to describe the US attitude toward Marahrens had had their chance. It appears that Lilje Director of Staff Chaplaincy. Vgl. Dokument 63 und 64. 10 Dokument 12. Vgl. G. BESIER, „Selbstreinigung", S. 35 f.

8 9

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is also being looked at askance for continuing to work under Marahrens. I had told Lilje that that might be expected11. Wilson would like to have all possible reports from me and from the various zones. He asks that such material be sent thru Oliver Tompkins, if not direct. He is especially eager to hear from the Russian zone. I suggested that he should apply for the ICPIS 12 thru Tompkins and said that I would sponsor his getting such a copy at my return to Geneva.

41 Stewart W. Herman: Conversation with Pastor von Bodelschwingh at Bethel in Bielefeld on September 5,1945. WCC Genf, General Correspondence, Ohne Datum.

48; NA Washington, RG 84, 73713. -

I found Pastor Bodelschwingh hard at work in the tremendous institution which his father founded and of which he is now the head. In this great colony of Christian charitable organizations a good deal of damage has been done by the war. Twenty-five buldings were completely destroyed by fire and 350 other houses were damaged. On January 29, 1945 it was estimated that 40,000 incendiary bombs were dropped on Bethel. Fortunately, no one was killed in the course of the war, but three people died as an indirect consequence of the bombings, including two insane women who ran into the fire after they had been led to safety. Pastor Bodelschwingh says, "A wall of prayer surrounded us." Bethel is the home of a great deaconess training center which has sent out thousands of sisters all over Germany and into foreign countries. Hundreds of these deaconesses are now serving in large industrial cities where they are working among bombed-out people and living with them in the cellars. Only about ten deaconesses were killed in the course of the airraids during the war. The theological institute connected with Bethel was closed by the Gestapo in 1939 but expects to reopen now that the Nazi government has disappeared. One of the most prominent members of the faculty is Pastor Schlink (who subsequently accepted a call to become an instructor at the University of Göttingen). Pastor Bodelschwingh escorted me on a prolonged tour of the establishment to show me the various workshops in which the community leads an independent existence. Not only are there bakeries, butcher shops and other ordinary stores, but there are also jewelers, basket weavers, cabinet makers, etc. One of the most interesting buildings was the so-called Brockenhaus, in II 12

Vgl. Dokument 42. International Christian Press and Information Service, Genf.

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which are assembled all the gifts of junk and broken articles sent from churches and societies from far and wide. The first sack of junk had arrived from Elberfelde on the day of my visit and the workers in the house were very much pleased to think that their labor could begin again now that the war was over. Anything at all is acceptable in this house and some use is always found for everything. It was inaugurated following the suggestion of an inmate of the institution, who had committed some irresponsible action in another position - in the apothecary shop, if I remember correctly - but who wanted to make good again. His idea was that nothing should be allowed to go to waste, based on Jesus' direction to the disciples that they should gather up every scrap of food after the feeding of the multitude, so that "nothing would be wasted." We visited a building containing idiots and imbeciles whom Pastor Bodelschwingh had protected, virtually with his own life, against any attempt of the Nazis to dispose of them1. Not a single inmate was lost by the institution. On the contrary, experiments have been carried on in the curing of mental cases and great progress has been made in the hospitals in the use of electric shock to heal patients who are emotionally unbalanced. It was deeply moving to see and to hear Sister Mathilde who for years has been a mother to these hopelessly unprotected people. A tremendous atmosphere of real joy is to be felt in the corridors and wards of the special house for the feeble-minded. It is the policy to use the inmates everywhere in the work of the institution to the best of their ability. They are given positions of as much responsibility as they can cope with, and all of them respond to the gentle words and kind hands of Pastor Bodelschwingh, who has stepped fully into his father's shoes as a great healer. It should be noted that Pastor Bodelschwingh was unanimously chosen by the churches in 1933 to become the first Reichsbishop, but that Hitler's appeal and the activity of the Nazi Christians countermanded the choice of responsible churchmen and placed Chaplain Müller in that position.

42 Stewart W. Herman: Memorandum on Conversation with Dr. Hanns Lilje in Hannover, September 9,1945 WCC Genf, Germany 284(43). - Datiert: 25. 9. 1945. - Druck: G. Bester, „Selbstreinigung", S. 201 f . With Dr. Lilje I broached the whole subject of the present Church government in Hannover and the possibility of a change in the near future 1 . Dr. Lilje repeated what he had already told me at Treysa regarding the difficulty of his 1 Vgl. W. BRANDT, Bodelschwingh, S. 186 ff. Dazu kritisch: E. KLEE, „Euthanasie", S. 200 ff., 255 ff., 320 ff., 421 ff.

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position personally, inasmuch as he is the obvious successor of Bishop Marahrens and he would not care to have it said of him that he had pushed Marahrens out of office in order to take his job. I pointed out that already there was a feeling in the minds of certain people, including the British military authorities, that Lilje's continued work under Bishop Marahrens was interpreted as sympathy with Marahrens's point of view, Lilje appeared very much disturbed that this interpretation should be placed upon his position, and expressed again his hope that Marahrens would shortly present his resignation. Lilje said that shortly after the Nazi collapse there was a strong demand for Marahrens to resign, but that gradually the strength of this demand has diminished. It has been pointed out that Marahrens prevented the Hannover Church from becoming the prey of the German-Christians and that, in fact, only a very few DC's are to be found in the whole province today. It is disconcerting, he said, to realize that the few DC's got to the British officers first at the time of the occupation and roundly denounced Marahrens for his stand during the Nazi regime. These DC's declared that they had seen the light and that they were going to revitalize the whole Church along new lines, and they asked for and received a house to be used as the headquarters of their movement. The British, according to Lilje, have seen their mistake but are unwilling to withdraw the property from the ex-DC's as long as they show no Nazi inclinations2. In the meantime, the Hannover Church itself must go without adequate building space for its work. The British officer in charge of Church affairs, Major Beattie, has extremely sympathetic and helpful. In defense of himself and his present activity since his release from prison3, Lilje stated that he has been addressing large mass meetings in Nuremberg, Munich, Göttingen, et cetera. In Göttingen over 20,000 RM were placed on the offering plates at his meetings. He gave me a copy of the address which he delivered in Nuremberg4 in order that I might have some practical evidence of the things he has been saying. I suggested that if Marahrens's resignation is not forthcoming at the Hannover Synod next month 5 , it might be wise for Lilje to consider dissociating himself from the Hannover Church entirely. I expressed my feeling that there was a lack of vitality and energetic planning to be observed in Hannover and that I could not help concluding that this was due to the spent influence of Marahrens's leadership. çw/u Zum Fall Marahrens vgl. G. BESIER, „Selbstreinigung", S. Ill ff. Vgl. EBD., S. 53 ff. 3 Lilje war nach dem gescheiterten Umsturzversuch des 20. Juli 1944 wegen seiner Kontakte zum Kreisauer Kreis und zu Carl Goerdeler verhaftet und vom Volksgerichtshof zu einer langjährigen Zuchthausstrafe verurteil worden. Vgl. H. LILJE, Im finsternTal, S. 90 ff. 4 Auszugsweise zitiert bei: ST. HERMAN, Rebirth, S. 160. 5 Die Vorläufige Synode trat erst Ende November 1945 zusammen. Vgl. Dokument 61. 1

2

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43 Stewart W. Herman: Memorandum of Conversation with Professor Iwand at Lünen on September 11,1945

WCC Genf, Germany 284(43).-Datiert:

25. 9. 1945.

Professor Iwand has acquired a special name for himself among German churchmen for his courageous leadership of one of the forbidden seminaries of the Confessional Church 1 . Previously he was professor at the University of Königsberg, but he was ousted from East Prussia and continued to move with his students westward to Berlin and finally to Dortmund. Finally, he was arrested and detained for several months, during which his seminary students were dispersed. Recently, he has been acting as minister in Dortmund, where he is attempting to rebuild a congregation. Iwand is unusually energetic and imaginative in his work. For instance, although there is not a single church left in Dortmund, he is reopening a church in a large room which was formerly a communal kitchen. Iwand stated that the German Communists possess unity of policy but have no following. The average German in the Ruhr area tends toward social democracy with a definitely Christian slant, and to the reorganization of trade unions. A branch of the Christian-Democratic Union was founded in Dortmund last Sunday, but appears to be largely under the control of the Catholics. According to Iwand, the great problem is to Christian-ize the workers. However, he feels that Christian-Democratic Union is an awkward name and that even the workers who are inclined to return to the Church dislike to have the name "Christian" used by a political party as a title. The word "democratic" has a much greater appeal. Many Christians, however, have acquired strong positions among the workers, particularly among the Religious Socialists. As to the British administration, the general opinion seems to be that it is conscientious but frequently unduly rough. Political prisoners2 are completely cut off without mail or pastoral connection. This has a bad effect on the families. It is agreed that the really guilty ones should be expatriated if possible, but no one feels comfortable about arrests and detention without charges having been made. 1 Nach dem Entzug der venia legendi übernahm Iwand 193 S die Leitung des Predigerseminars der ostpreußischen Bekenntnissynode in Blöstau, das er nach seiner Ausweisung aus Ostpreußen 1937 zuerst in Paradies hei Jordan, dann in Dortmund bis zur endgültigen Auflösung im Herbst 1938 weiterführte. 2 Gemeint sind die im Zuge des „automatischen Arrests" verhafteten und in Intemierungslagem festgehaltenen Funktionsträger des Staats- und Parteiapparates des „Dritten Reiches".

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One-third of the school teachers in the Ruhr were never in the Nazi party, but they are decidedly Leftist. Most school teachers formerly placed all their faith in "humanity", but they appear to have come to the conclusion that there is no adequate faith short of Christianity. The Catholic school teachers were mostly Nazis, but they have now been sent out to solicit for support of Confessional schools, at the insistence of the Archbishop of Cologne [Frings] and with the support of Bishop von Galen. Iwand does not believe that the Protestant Church should insist on having Confessional schools, at least until the Protestant teachers are ready to be bound to a definite religious creed. He does not believe that the teachers whose interest in Christianity has been reawakened will take kindly to any attempt to force them into doctrinal commitments. He believes that religious instruction must, however, remain under the supervision of the Church. Iwand made some interesting comments on the development of religious sentiment during the war. In 1942 Dortmund was canvassed to learn the desire of parents regarding religious instruction for children, with the result that 80 per cent of the parents requested it, including many who themselves had resigned from the Church. In the suburban areas 100 per cent of the parents requested religious instruction. Decisions were reached despite the express opposition of the Nazi party and the general reaction of the people seemed to be, "Now the Church is doing something for us". Iwand took the initiative in arranging services for forced laborers brought from Holland. The Gestapo had forbidden the Dutch to hold their own services. Finally, the surveillance was so complete that it was necessary for devout Christians to come to private homes singly by night in order that they might join in worship. Groups of sixteen or more gathered in this fashion. In the fall of 1944 Pastor Steil of Wanne-Eickel 3 gave a series of lectures on Christian themes until the meetings were interrupted by his arrest. He was finally killed and his death is directly associated with the tremendous interest aroused among workers. The Church in Herne was constantly crowded. Iwand alternated with Steil and gave a series of lectures on the book of Revelation to which more and more people flowed. Copies of these lectures were sent secretly to German soldiers at the front. Iwand was present at the Treysa Conference and preached on the final morning, delivering a sermon 4 which was unquestionable the most inspirational message of the entire period. He has provided me with a copy of this sermon, which I hope to have translated into English. SWH Gemeint ist offensichtlich Ludwig Steil, Pfarrer in Holsterhausen/Westfalen. Er wurde am 11. September 1944 in Dortmund verhaftet und starb am 17. Januar 1945 im Konzentrationslager Dachau. 4 Druck: F. SÖHLMANN, Treysa 1945, S. 36 ff. 3

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44 Stewart W. Herman: Interview with Bishop Otto Melle of the German Methodist Church on Tuesday, September 18 [1945], in his home, Paulinenstrasse 30, Berlin-Lichterfelde

WCC Genf, Germany 284(43).-Datiert: 25. 9. 1945. On Sunday Evening, September 16,1 attended an ecumenical service at the St. Anna Church, Dahlem, when Bishop Melle presented a talk on the spirit and work of Methodism to a congregation of approximately 150 people. This was one of a series of Sunday evening services arranged by Pastor Dress to acquaint his parish with all possible aspects of Christian activity within Germany. A brief summary of Bishop Melle's address is appended to this report. In my conversation with Bishop M elle 2 days later he told me that he had just returned from an extensive visit into Saxony and Thuringia, where he visited his Methodist Churches and preached as many as four times a Sunday to large crowds. He said that he had never had such an inspiring experience, nor met with greater interest for Church work. Most of the Methodist Churches in the larger cities have been completely destroyed, as Bishop M elle pointed out, by American bombs. He stated that the great physical distress of the people and their unemployment have had much to do with their present return to the spiritual things. However, in Saxony the Methodist Churches are in the best condition owing to the return of virtually all of their preachers from Military service. He believes that Saxony will become a prime factor in the revival of Methodism because its congregations are so strong. Bishop M elle seemed to attach more importance to the destruction of physical property than many of the Church leaders to whom I have spoken in Germany. He indicated the ecumenical character of Christian activity in Germany by referring to the fact that all denominations are making use of the few remaining church buildings in most communities. In one Methodist Church, for example, seven services are being held every Sunday, beginning with a Catholic Mass at 7:30 and including a Lutheran service at 11:00. In Chemnitz all Churches have been destroyed, as well as in Berlin, where the SS troops had occupied the tower of the largest Church, thus bringing about its destruction during the seige of the city. M elle believed that general conditions are better in Thuringia than in Saxony, where the Russian occupation forces have adopted many of the measures introduced by the American Army. The Russians are more aggressive in Saxony and are supporting the program of the German Communists to a greater extent than in Thuringia. M elle has not as yet requested a permit to travel in the western zones, thinking it might be better to wait until conditions are more favourable. He stated

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that he does not want to press the Allied authorities for permits as yet. He hopes that a general meeting of the five Methodist conferences of Germany will be called next spring. Meanwhile, the Methodist Central Committee, consisting of five clergymen and five laymen, will meet sometime during the winter to take necessary steps for rehabilitation of the Church. M elle has been in close touch with the American Methodist chaplains, many of whom have made a special point of visiting him. One of them asked him for a special statement to be used in Methodist periodicals in the United States, and he took occasion on August 19 to preach a sermon to the Methodists of Berlin in the Apostle Paul Church, later translating this sermon into English under the title, "What God Expects from us Christians in this Time". He gave me a copy of this sermon, but after reading it I am doubtfull whether it would do much to satisfy American Methodists regarding Me//e's position. He begins by stating that he had received a visit from non-German friends who told him what the outside world thinks of Germany and he goes on to say that Germany already know what the outside world thinks of them, but he considers it more important to know what God expects of them. His text was taken from I Peter 5:6-7 and his whole theme revolved around the fact that Germans must humble themselves under the mighty hand of God, who must have had His good reasons for permitting the war to occur. The war, he says, was the result of Satan's activity rather than God's will, and it is humanly impossible to understand why God permitted the German people to go through "such deep waters of humiliation, pain and suffering". Sincere penitence is the first step toward a new life, but, without enlarging on the reasons why Germany should repent, M elle immediately plunges into a discussion of the fact that the victor as well as the vanquished must repent. "We may pray for the coming of a time when the Christians of all nations will bow before the Lord and in common repentance seek forgiveness for the sins that made such an awful judgement as this war necessary." Melle returns, however, to the need of each nation examining itself to avoid the danger of Pharisee-ism [sic.'], but he immediately jumps to the statement that it is not necessary to count all the sins of the German people who had committed the preliminary sin of abandoning God before He abandoned them. He points out that this is not only the fault of the State Churches but also of the Free Churches. Nevertheless, God's mercy is great. "He who clothes the flowers in the field so nicely, who sends to the birds under heaven food in right time, who commanded the ravens to bring the hungry Elia bread and meat, will not forget the poor suffering and starving people in Germany. " ... "A defeat and a political breakdown, as history shows, can become a blessing, and victory may prove to be a mischief. " H e goes on with some relish to discuss the fact that military triumphs may prove to be the downfall of those who achieve them. It is the great mission of Christians to preach again the message of a God of

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love and "God expects us to be a blessing". Not only for Germans but also for others. SWH /AnhangJ: Report on Bishop Melle's sermon in the St. Anna Church at Dahlem 1 Melle introduced his 70-minute sermon by a tribute to the ecumenical spirit in which he said that ecumenical work is the especial task of the Churches after the collapse of Germany. He went on to say that Methodism represents a great revival movement which is more important than ecclesiastical institut! onalism. He described the founding of the Church in England and drew many comparisons with the origin of the Lutheran Church in Germany. He stated that John Wesley 2 had been greatly influenced by direct contact with German pietism and used many German hymns. He attributed the rise of the American Methodist Church almost entirely to the work of German immigrants in the 18th century, and described how Methodism came back to Germany to combat rationalism. Before 1939 there were 60,000 Methodists in Germany, who owned many fine buildings and a large printing plant in Bremen, which was totally destroyed by US bombs. The Methodist seminary in Frankfurt, which is to be reopened in November, used to have 84 students from all over Europe. M elle told the story of the destruction of Thomas Edison's 3 laboratory by fire, in the course of which conflagration all of thirty years' work was virtually ruined. A reporter, expecting Edison to be downcast by the adverse circumstances, was amazed to hear the great inventor state that he was too busy thinking about the future to worry about the past. M elle went on to say that Germany's situation was similar: how the catastrophe occurred is of little importance, but it is important to think about the future of the nation and of the State. Although Germans are much misunderstood and castigated, he believes that God has a great task for the people. No nation has ever been in greater distress than the German people are now, but out of this distress may come a great blessing for the whole world, providing that the German church is accepted on a basis of equality by the rest of Christendom. SWH Am 16. September 194}. Wesley (1703-1791) wurde 1728 anglikanischer Geistlicher und kam auf einer Reise nach Georgia (USA) in enge Berührung mit den Hermhutem, deren Frömmigkeit ihn tief beeindruckte. Im Mai 1738 erlebte Wesley bei einer Vorlesung von Luthers Vorrede zum Römerbrief seine „Bekehrung* und wirkte von da an in Amerika und England als methodistischer Erwekkungsprediger. 3 Thomas Alva Edison (1847-1931), amerikanischer Ingenieur, entdeckte u.a. 1883 den nach ihm benannten Edison-Effekt. 1

2 John

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45 Théodore Preiss: Rapport sur la Situation des Eglises protestantes en Zone d'Occupation Française [20. September - 9. Oktober 1945] WCC Genf, Germany 284(43). - Vermerk: Secret. -Datiert: 13. 10. 1945. (Mission d'enquête pour le Comité Interministériel des Affaires allemandes, du 20 septembre au 9 octobre 1945 en compagnie du P. Chaillet et du Prof. M. de Gandillac, par le Pasteur Preiss, Théodore, Professeur à la Faculté de Théologie Protestante de Montpellier). N.B. Ayant été surpris dès la fin du voyage par une maladie nécessitant une opération urgente, je ne puis que faire en hâte un rapport sommaire. 1. Itinéraire. Baden-Baden, Spire, Neustadt, Mayence, Coblence, Bad Ems, Andernach, Maria-Laach, Trêves, Tübingen, Stuttgart, Bad Boll, Tübingen, Baden-Baden, Fribourg. 2. Diversité des Eglises protestantes de la Zone. Les Eglises protestantes d'Allemagne ont été jusqu'en 1918 des églises d'Etat (Landeskirchen) plus étroitement liées aux Etats que l'Eglise catholique. Morcelées, n'ayant pas derrière elles une Rome puissante et unifiante, ni une hiérarchie bien charpentée, elles ont derrière elles des siècles de passivité et d'impuissance politique. De plus, la théorie luthérienne courante, qui d'ailleurs remonte moins à Luther qu'à ses épigones et aux roitelets allemands, abandonnait au souverain une large part dans l'organisation de l'Eglise. Enfin, les luttes dogmatiques entre rationalistes et orthodoxes ont divisé intérieurement les Eglises. D'où une grande diversité à tous égards: en fait, chaque Landeskirche a son caractère propre, et doit être vue et traitée comme une entité sociale particulière. Lors de la grande vague de 1933 qui entraîna de grandes masses du peuple allemand prolétarisé dans la griserie d'un mouvement qui se disait "basé sur un christianisme positif" (art. 24 du Parteiprogramm1). Hitler essaya de souder en une seule Eglise allemande, dirigée par le fameux évêque Müller, les 24 Eglises particulières. Les "chrétiens allemands" (Deutsche Christen - DC) rassemblaient alors des éléments très divers. La masse des chrétiens les abandonna peu à peu. Seuls y restaient encore, en 1938-39, un "marais" de gens inconséquents et faibles qui cherchaient toujours, contre toute évidence, un 1 Im Artikel 24 des Parteiprogramms von 1920forderte die NSDAP „die Freiheit aller religiösen Bekenntnisse im Staat, soweit sie nicht dessen Bestand gefährden oder gegen das Sittlichkeitsund Moralgefühl der germanischen Rasse verstoßen. Die Partei als solche vertritt den Standpunkt eines positiven Christentums, ohne sich sich konfessionell an ein bestimmtes Bekenntnis zu binden." Druck: W. H O F E R , Nationalsozialismus, S. 28 ff.

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compromis, ou du moins un modus vivendi, entre le parti [NSDAP] et l'Eglise. Les D C extrêmes, dits de "Thuringe" 2 , avaient en général quitté l'Eglise dans l'Ouest de l'Allemagne. Il en restait, à ma connaissance, 3 ou 4 dans le Palatinat. Ils auraient été me dit-on à Spire, mis à la retraite. En Wurtemberg et en Bade ils ont été pratiquement éliminés vers 1939. La masse des pasteurs et des fidèles est restée, dans l'ensemble, dans une attitude de réserve allant, avec les nuances les plus diverses, de la passivité indécise à l'opposition ouverte des Niemöller et des Wurm. La minorité active et vraiment résistante dite "Eglise Confessante" (Bekennende Kirche - BK) se regroupa, après l'arrestation de Niemöller, autour de l'évêque Wurm du Wurtemberg, ce qui a fait du Wurtemberg, aujourd'hui, un peu le centre vital de toute l'Allemagne protestante. Comme les hommes de la B K ont pris ou sont entrain de prendre en mains la direction officielle dans chaque Eglise, un bon nombre de protestants nous prétendent avoir appartenu à la BK, alors qu'ils ont appartenu à cette masse intermédiaire qui, sans avoir positivement trahi, n'a rien eu de bien héroïque. Aussi la B K est-elle très préoccupée de garder sa pureté. En fait, la direction de l'Eglise est entre les mains de la B K depuis 1934 en Wurtemberg. Dans le Palatinat par contre, elle a été, jusqu'à la débâcle, entre les mains de l'évêque D C Diehl. Si cet homme a pu, grâce à ses liens avec le parti, éviter certaines persécutions et sauver de la prison plus d'un pasteur BK, il a lamentablement trahi la mission prophétique de l'Eglise devant le système totalitaire. J'ai vu dans un numéro du Bulletin de l'AMFA3 un article assez bien informé sur les protestantisme en Allemagne. Il disait entre autres que les protestants ont été plutôt pronazis que les catholiques. Ce jugement est assez exact pour le Palatinat. Il le serait absolument pour des pays comme la Thuringe. Mais il demande à être nuancé pour le pays de Bade et la Rhénanie, et il est inexact pour le Wurtemberg. Au reste il faut tenir compte, dans les affaires d'épuration, du fait suivant: de même que les pasteurs étaient presque entièrement dispensés, le clergé protestant a été plus sollicité et pressé d'entrer dans le parti que le clergé catholique. Ce fait ne diminue en rien les responsabilités personnelles, mais ne doit pas être perdu de vue si le AMFA veut avoir une vision et une politique équitables. D'ailleurs les autorités françaises semblent avoir remarqué en plusieurs endroits que les anciens "Zentrum" jouent assez volontiers avec cette double équation "Protestants = pronazis, Catholiques = Antinazis" pour s'assurer des positions avantageuses. J'ai hâte d'ajouter une remarque du Docteur Wurm qui a son intérêt. Les évêques catholiques évitent ces manoeuvres, et nos relations sont cordiales. Enfin, je dois dire que les Gouvernements Militaires ont un souci vif et constant de Die Deutschen Christen Thüringer Richtung galten als die radikalste DC-Gruppierung. Zur Organisationsgeschichte vgl. K. MEIER, Deutsche Christen. 3 AMFA, Administration Militaire Française en Allemagne. 1

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traiter les deux confessions sur un pied de stricte égalité. Au début, cependant, on fut parfois injuste pour les Eglises protestantes qui, en raison de leur passé, de leurs divisions extérieures et intérieures, avaient eu plus de mal à se défendre que l'Eglise romaine. Et dans un pays comme la Rhénanie le Gouvernement Militaire trouve aujourd'hui les protestantes plus ouverts que les adeptes du Zentrum, si nombreux dans la "forteresse" rhénane. Sur le plan religieux comme sur les autres plans, les diverses provinces de la zone française offrent donc diversité de situation dont on ne saurait trop tenir compte dans l'élaboration et l'application d'une politique cohérente. 3. Bade. L'Eglise protestante du Pays de Bade comprend en tout 920.000 membres, soit 60% de la population totale. En zone française, ils ne sont qu'une minorité de 15% groupée autour de certains noyaux. Comme toutes les Eglises de zone française, celle du Wurtemberg exeptée, elle est unie, mi-réformée, miluthérienne. Elle a connu peu de luttes dogmatiques depuis 1900. Depuis 1935 elle s'est assez bien tenue. L'évêque Kühlewein de Karlsruhe, le juriste Friedrich et le Dr. Rost se sont défendus bravement contre le financier Doerr qui, imposé par Berlin, sabotait la vie de l'Eglise. Mais, avec ses 72 ans, Kühlewein est trop faible, trop passif. Les milieux de la B K sont décidés à renouveler le Synode 4 . Il serait, à mon avis, superflu et déplacé de s'immiscer dans l'épuration de l'Eglise: il y a de fortes chances pour qu'elle soit en fin de compte assez rigoureuse. Les relations entre la Β Κ et l'évêque catholique Gröber sont très cordiales. Il faut signaler que des intellectuels influents des deux confessions élaborent en commun des projets de reconstruction culturelle, pédagogique, juridique et civique et s'apprêtent à constituer, quand les partis seront autorisés, cette "Union Démocratique Chrétienne" qui, déjà me dit-on, se taille une grande place à Berlin et ailleurs. C'est un mouvement que l'on pourrait, à certains égards, comparer au MRP 5 . Une même résistance a nettement rapproché les élites des deux confessions. Il est assez symptomatique que la màison d'éditions archicatholique Herder de Fribourg cherche à publier des cahiers de documents "Das Christliche Deutschland" comprenant une série protestantes aussi volumineuse que la série catholique. La majorité des catholiques parait estimer que, tout danger de Kulturkampf étant éloigné, et la politique classique du Zentrum ayant été trop nationaliste et trop conservatrice en matière sociale, il faut reconstruire sur une base chrétienne interconfessionelle. Il y a à Fribourg un Mgr. Foerh 6 qui tend à une activité autonomisante excluant tout ce qui est prussien. Ce mouvement semble être fortement encouZur Neuordnung vgl. Κ. MEIER, Kirchenkampf, Bd. 3, S. 440 ff. MRP, Mouvement Républicain Populaire, Ende 1944 gegründete katholische Linkspartei. 6 Gemeint ist vermutlich Prälat Dr. Emst Fähr, der innerhalb der Badischen Sozialchristlichen Vereinigung (BSCV)für eine Wiederaufnahme der Zentrumspolitik eintrat. 4

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ragé par le Gouvernement Militaire de Fribourg. Il est bien tentant, en effet, de tabler sur un tel mouvement. Mais divers renseignements me paraissent conseiller une certaine prudence. Cet homme n'aurait guère l'oreille ni de l'évêque, ni de la masse du clergé. On le considère un peu comme un intrigant du vieux type Zentrum. Son jeu pourrait être encore plus Zentrum qu'autonomisant francophile. Si "Badois" est synonyme d'antiprussien, c'est parfait. Mais si c'est avant tout Zentrum, c'est moins réjouissant. S'il m'est permis d'émettre un avis, je n'encouragerais ce mouvement qu'avec discrétion. Il est important de noter qu'il n'y a pas, en Bade, de problème religieux scolaire. Les deux confessions sont satisfaites de l'école interconfessionelle (Gemeinschaftsschule), traditionelle depuis 1876. 4. Palatinat. L'Eglise unie du Palatinat, avec ses 580.000 âmes, est la seule qui soit entièrement en zone française. Les protestants sont un peu plus nombreux que les catholiques. Cependant ils ne jouent de loin pas de rôle correspondant. Les luttes intestines du dernier siècle, le rationalisme d'un grand nombre de pasteurs l'ont bien affaiblie. En politique, les protestants étaient passifs, les catholiques actifs. Une majorité considérable se laissa entraîner, en 1933, dans le mouvement DC et le parti, qui promettaient d'unir enfin une Eglise depuis longtemps divisée. Après 1934, les fidèles quittèrent plus ou moins les D C , et la Β Κ groupa un bon tiers des pasteurs, les autres cherchant encore une solution de compromis. Bien que les D C ne fussent plus qu'une minorité, l'évêque D C , Diehl, sorti des "élections" nazies de 1934, continua à diriger l'Eglise. Il a démissioné le 1 juin 1945, et s'est retiré dans une petite paroisse. Mon enquête m'a laissé l'impression qu'il a été plus lamentable que méchant: un de ces hommes à compris, sans grand caractère, qui, pour éviter des histoires et maintenir à tout prix l'unité extérieure et l'existence de son Eglise, a fait usage de son prestige de vieux membre du parti. Il avait bien fini par comprendre où allait le système nazi, mais n'a pu se résoudre à une attitude nette. Il a problement empêché bien des excès du parti, mais il a contribué à faire de son Eglise, en termes bibliques, "un chien muet"7. L'administration allemande actuelle demande son renvoi. Plus importante et plus urgente serait la nomination d'un évêque jeune et énergique. Le seul conseiller ecclésiastique légitime, Stichter, - les autres étant issus des élections de 1934 - , a près de 70 ans. C'est un bien brave homme, assez bon administrateur, mais trop bon pour être énergique. Je lui ai vivement conseillé de faire nommer un évêque au plus tôt. Modeste et âgé, il ne demande pas mieux. Il y a lieu de laisser les coudées franches aux hommes de la Β Κ comme le Dekan Wien de Spire ou Stempel de Landau8. Vgl. Κ. MEIER, Kirchenkampf, Bd. 1, S. 428 ff.; Bd. 2., S. 310 ff.; Bd. 3, S. 429ff. Nach dem Rücktritt Diehls übernahm Stichter die Kirchenleitung. Als Ende Juli 1946die französische Militärregierung den Wechsel in der Kirchenleitung verlangte, wählte die erste Landessyn7 8

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Il est intéressant de noter que malgré le caractère peu héroïque de cette Eglise, un assez grand nombre de gens sortis de l'Eglise demandent à y rentrer. Ce phénomène est général d'ailleurs. Stichter a eu la sagesse de poser des conditions assez sévères: un temps d'épreuve de 6 mois doit permettre de distinguer les vrais repentis de ceux qui ne cherchent dans l'Eglise qu'un refuge pour nazis. De même l'assistance au culte aurait généralement augmenté. J'ai pu obtenir quelques données statistiques: 1. paroisses 257 On remarquera le nombre élevé de pas2. pasteurs (199) 352 teurs mobilisés, et de pasteurs tués. Le mobilisés 206 nombre des pasteurs est insuffisant, et rend tués 36 à peu près impossible le travail de rééducadisparus ou prisonniers 129 tion des esprits et de la jeunesse. Il y a lieu de mentionner enfin l'oeuvre considérable des diaconesses de Spire: 640 soeurs, 208 stations répandues dans le Palatinat et au delà, oeuvre qui occupe une place de premier plan dans le domaine hospitalier et social. Le problème scolaire n'est pas très brûlant: les protestants se contentent de l'Ecole interconfessionelle mais préféreraient, là où elle est possible, l'école confessionelle. Entre Spire et Bad Ems le manque de chance et de temps m'a empéché de voir plusieurs personnalités: Hessen-Darmstadt: Oberkirchenrat Müller, Darmstadt. Hesse Rhénane: Superintendent Becker, à Albig près Alzey. A Wiesbaden, l'évêque Kortheuer qui, destitué par les nazis, âgé, sera sous peu remplacé par un homme jeune de la BK9. A Mayence et Coblence je n'ai trouvé que ruines ou portes closes aux adresses que j'avais. 5. Hesse-Nassau. La proportion des BK décidés a été relativement élevée en Hesse-Nassau: 25%. Les pasteurs restés D C et âgés ont été mis à la retraite. Les jeunes furent exclus, et ont pris un métier quelconque. Les anciens DC qui, repentis, étaient restés mous, sont entrain d'être remplacés10. En septembre la conférence des pasteurs BK de Hesse-Nassau a décidé de pousser énergiquement l'épuration radicale des synodes. ode, die vom 29. bis 31. August 1946 tagte, Stempel, den Vorsitzenden der Pfarrbruderschaft, zum neuen Kirchenpräsidenten. Die Oberkirchenräte Stichter und Roland, die bisher den Landeskirchenrat vertreten hatten, wurden auf Druck der Besatzungsmacht von allen kirchenleitenden Funktionen entbunden. Vgl. K. MEIER, Kirchenkampf, Bd. 3, S. 433 f. 9 Kortheuer, 1933 als Bischof der Landeskirche Nassau zwangspensioniert, war am 22. Mai 1945 vom Regierungspräsidenten von Wiesbaden mit der kommissarischen Leitung des Kirchengebiets Nassau beauftragt worden. Er blieb, trotz heftiger Proteste des hessischen Landesbruderrats, bis zur Gründung der Evangelischen Kirche von Hessen und Nassau im Herbst 1947 Vorsitzender der Vorläufigen Kirchenleitung von Nassau. Vgl. C. VOLLNHALS, Entnazifizierung, Kap. V, 2. 10 Zur Selbstreinigung vgl. EBD.

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O n est très reconnaissant de la liberté de culte rendue par la France. Au reste, je n'ai jamais entendu au cours de mon enquête, bien que j'aie souvent posé la question, la moindre plainte à ce sujet. L'assistance au culte est en progrès très net. Elle était d'ailleurs restée relativement élevée en Hesse. Pour l'école, les protestants déclarent: Si les catholiques obtiennent l'école confessionnelle, nous la demanderons aussi; sinon, nous serons contents de l'école interconfessionnelle! 6. Rhénanie. Le nord de la Rhénanie compte bien plus de protestants que le sud. En zone française ils ni sont que 15% de la population. Outre les noyaux compacts comme le Hunsriick et la vallée de la Nahe, ils sont dispersés. A Trêves, par exemplaire, ils ne sont que 10%. Ils relèvent du Général Superintendent Stoltenhoff de Düsseldorf, ce qui rend fâcheusement compliquées toutes les questions administratives. Le hieutenant-Colonel Gouraud, Délégué supérieur par interim, m'a déclaré avoir trouvé les protestants, dans cette fortresse du catholicisme politique qu'est la Rhénanie, plus ouverts. Cette impression demande naturellement à être nuancée, comme l'impression inverse qu'on peut avoir ailleurs. Car s'il peut se décider en Rhénanie un mouvement autonomiste catholique, il y a peu de chances de voir naître un jour un mouvement semblable spécifiquement protestant: les protestants sont, par tradition et par principe, délibérément apolitiques en tant que protestants, sinon à titre individuel. Ils ne chercheront jamais, en tant que groupe social, à travailler à la dislocation de l'unité allemande. Mais ils n'opposeront pas non plus, en raison de leur faible unité, d'obstacles sérieux aux forces centrifuges. J'ai vu longuement le pasteur Menn d'Andernach, personnalité remarquable éxilée par les nazis dans ce poste plutôt secondaire. Il entretenait, avant la guerre, de nombreuses relations avec des hommes d'Eglise anglais et internationaux. BK convaincu, il active l'épuration et le renouvellement du Synode qui est entrain de s'achever. La BK remplacera Stoltenhoff, qui est âgé et n'a pas été assez BK11. Menn déplore un assez grand nombre de dénonciations tendancieuses de protestants par des catholiques. L'assistance au culte augmente sérieusement. Les rentrées dans l'Eglise sont soumises à un temps d'épreuve long et sévère. Un grand nombre de mariages et de baptêmes sont célébrés après coup. A Trêves, la basilique de Constantin, qui abritait l'une des églises protestantes, a été détruite. Les pasteurs ont d'immenses difficultés à desservir leurs postes très dispersés (communications). 11 Stoltenhoff blieb bis zu seiner Ruhestandsversetzung 1949 Generalsuperintendent von Düsseldorf.

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La question scolaire n'a pas soulevé de difficultés dans le nord de la zone. Mais à Trêves le Gouvernement Militaire suivait encore, fin septembre, les instructions, bien intentionnées mai fort mal informées, du Général Billotte, et n'entendait autoriser, outre les écoles interconfessionnelles, que des écoles libres du type français, non subventionnées. Cette mesure était psychologiquement peu indiquée, surtout en Rhénanie. Depuis lors, je crois savoir que l'on suit les instructions remarquablement sage« de M. Schmidlein12, de Baden-Baden. Je souligne qu'à Trêves les protestants demandent aussi énergiquement que les catholiques que l'on veuille bien rouvrir les écoles confessionelles. Non par principe, mais pour la raison toute pratique que la Simultanschule introduite par les nazis rend matériellement impossible un enseignement religieux pour une minorité d'enfants dispersés dans 19 écoles. Au reste, il est significatif que le cours de morale prévu pour les enfants dont les parents ne veulent pas de cours de religion n'a qu'un succès minime (par exemplaire 6 sur 1600 à Andernach). 7. Württemberg L'Eglise du Württemberg est la seule église luthérienne de la zone française. Elle comprend en tout 1.750.000 membres, et joue depuis des siècles, dans toute l'Allemagne du Sud, un rôle religieux et intellectuel de premier plan. Elle passe pour être l'Eglise la plus "intacte" d'Allemagne tant pour la fidélité générale de ses membres, que pour sa résistance aux D C et au parti. Cette fermeté des dernières années est due en grande partie à son chef, le Landesbischof Wurm. C'est une personalité, grande et vénérable, étonnamment calme et sûre de soi, qui, malgré ses 77 ans, dirige son église, et, depuis 3 mois, tout le mouvement B K et la Fédération des Eglises d'Allemagne, avec une autorité et un courage que nul ne songe à contester. Quoi qu'on pense de lui, il me parait important, pour toute la politique religieuse de la France en Allemagne, d'avoir avec lui des contacts assez réguliers. J'ai pu voir longuement le Dr. Wurm. Il m'a surtout informé sur la conférence de Treysa, qui équivaut à la conférence de Fulda des évêques catholiques13. Au sujet de l'épuration dans le Wurtemberg, il me rappela, ce que je savais déjà en 1939 pour l'avoir constaté moi-même, qu'en Würtemberg les D C s'étaient éliminés d'eux-mêmes vers 1938. Quant aux pasteurs membres du parti, il faut distinguer 3 catégories: 1. Les D C très dangereux, qui se sont en général éliminés d'eux-mêmes. 2. Les faibles et lâches: ils sont mis à la retraite.

12 Gemeint ist vermutlich Raymond Schmittlein, der Leiter der Abteilung Education Publique der französischen Militärregierung in Baden-Baden. 13 Die Fuldaer Bischofskonferenz trat vom 20. bis 24. August 1945 zu ihrer ersten Nachkriegstagung zusammen. Vgl. L. VOLK, Akten VI, S. 671 ff.

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3. Les jeunes, entrés dans le parti par la filière inévitable des Jeunesses hitlériennes. C'étaient, bien souvent, les plus courageux 14 . Les nombreuses relations personnelles que j'avais avant 1939 en Wurtemberg m'autorisent à confirmer ces remarques. Il faut savoir que dans toute l'Allemagne les jeunes pasteurs ont subi l'influence profonde du grand théologien suisse Karl Barth. La B K comprend surtout des moins de 50 ans, et considère comme son adversaire no. 1 l'attitude de passivité qui abandonne à l'Etat le droit d'organiser le monde politique à sa guise, sans se préoccuper des lois de la morale, et lui laisse même le droit d'organiser l'Eglise. Sur le problème scolaire, où les Gouvernements Militaires ne connaissent en général que le point de vue des évêques catholiques, M. Wurm m'a communiqué les directives élaborées par la conférence de Treysa pour l'ensemble des Eglises d'Allemagne. J'en donne le texte ci-joint. Et somme, on demande pour le temps présent, plutôt l'école interconfessionnelle: l'école confessionnelle serait dans une large mesure une fiction et une complication superflue parce qu'un grand nombre d'instituteurs est encore trop contaminé par l'esprit anti-chrétien, systématiquement cultivé par les nazis, pour donner un enseignement de couleur chrétienne. Cependant l'école confessionnelle demeure un idéal pour l'avenir. On demande surtout la possibilité pour Eglise de superviser l'enseignement religieux et la formation religieuse des instituteurs dans les écoles normales. Tous les membres de la Mission ont été frappés de trouver à l'Université de Tübingen, non seulement dans les deux facultés de théologie, mais dans toute l'Université, un grand désir de contact avec l'Occident en général, et la France en particulier. Il faudrait encourager très vivement le jeune capitaine Cheval qui s'occupe de l'Université de Tübingen à poursuivre le travail, déjà très remarquable, qu'il a entrepris. O n nous demande de revenir faire des cours, on voudrait des conférenciers, des livres, des revues ... Il y a là des possibilités d'influence culturelle qui ont de beaucoup dépassé mes prévisions. A la faculté de théologique protestante il y a un théologien qui a l'oreille des intellectuels comme des foules, Helmut Thielicke, destitué dès 1939 par les nazis, qui sera sans doute un des hommes les plus influents parmi les protestants allemands. Il a déjà publié des articles dans les journaux, et est entrain de sortir des livres, qui seront précieux pour la dénazification des esprits. La France ne saurait faire concurrence aux Américains sur le plan du ravitaillement; mais elle peut faire bien plus qu'eux sur le plan culturel. Spontanément, les Allemands les moins flatteurs me disaient combien grande est la différence entre les Américains, avec leur esprit raide et schématique, et les Français, qui ont un sens de la justice plein de tact et de compréhension devant les situations individuelles. O n m'a dit cela tant en zone française qu'en zone américaine. 14

Zur Selbstreinigung vgl. C. VOLLNHALS, Entnazifizierung, Kap. V 1.

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8. La conférence de Treysa. On trouvera ci-jointes les décisions de Treysa. a. la nouvelle organisation en vue d'une Eglise Evangélique en Allemagne15 b. le message aux paroisses16 c. les directives scolaires17. La conférence des chefs des Eglises d'Allemagne, - même des délégués de la zone russe étaient présents -, eut lieu à Treysa, en Saxe18, fin août. Deux tendances s'y sont recontrées les évêques, surtout luthériens, d'une part (Meiser de Bavière, Marahrens du Hanovre), la BK avec Niemöller d'autre part. Wurm, étant à la fois BK et évêque, fut reconnu par tous comme chef incontesté. C'est la tendance BK qui, dans l'ensemble, s'est imposée. Le message aux paroisses parle en termes fort nets de la culpabilité du peuple allemand et se solidarise avec lui. On peut se demander si cette conférence n'annonce pas une unité de l'Eglise qui serait contraire à la politique centrifuge des Alliés occidentaux. Jusqu'à présent du moins, la BK n'a fait que combattre le nationalisme sous ses formes religieuses et politiques. Mais il est bon de savoir que dans la BK tous ne font pas remonter la déviation de l'histoire allemande jusqu'à Bismarck et Frédéric le Grand, et qu'il y a sur cette question, qui est loin d'être une question académique, des divergences et des discussions nullement négligeables. Cependant il faut tenir compte de deux faits: 1. L'unité visée et en partie réalisée par Treysa dépasse à peine celle d'une Fédération d'Eglises autonomes, et n'aura pas de sitôt la cohérence de la conférence catholique de Fulda. 2. La force de la tradition des Eglises est plutôt centrifuge que centripète. 9. Conclusion. Si l'on fait la politique esquissée récemment par le Général de Gaulle19, si l'on cherche, non une annexion aussi peu souhaitable qu'impossible, mais à s'associer économiquement et sur le plan culturel les populations dont nous avons la direction, on peut tabler sur les données suivantes qui, sans être exhaustives, me paraissent fondamentales: 1. Les Allemands sont sensibles à la liberté religieuse totale que la France leur a apportée. Si nulle intervention indiscrète ne se produit à l'avenir, les chrétiens des deux confessions resteront favorables à un modus vivendi avec la France. 2. Les Eglises sont les seules forces sociales restées debout dans la débâcle. 15 Druck der vorläufigen Ordnung der Evangelischen Kirche in Deutschland: F. SÖHLMANN, Treysa 1945, S. 96 ff. 16 Druck des Wortes an die Gemeinden: EBD., S. 87 f. ; M. GRESCHAT, Schuld, S. 77 f. 17 Druck des Beschlusses zur Schulfrage: EBD., S. 104 f. 18 Die Konferenz fand in der Pflege- und Brüderanstalt Hephata in Treysa bei Kassel statt. " Gemeint ist vermutlich die Rede de Gaulles in Freiburg anläßlich der Proklamierung der Regierungfür Süd-Baden am 4. Oktober 194}. Vgl. CH. DE GAULLE, Memoiren 1942-1946, S. 494 ff.

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Elles sortent plutôt renforcées de la lutte contre les nazis. Quoi que apolitiques, les églises protestantes sont décidées à prendre enfin au sérieux leur responsabilité pour la reconstruction d'une vie sociale normale, la dénazification du droit et de la culture. 3. Les esprits allemands offrent actuellement, après le coup de massue, une singulière malléabilité. J'ai pu le constater chez de nombreux intellectuels, professeurs d'Université etc. O n se tourne vers l'Occident, et vers la France en particulier, parce que c'est la seule possibilité qui reste ouvert. 4. Les seuls milieux où l'on prenne vraiment au sérieux le problème de la culpabilité collective et personnelle des Allemands sont les milieux chrétiens. Dans la masse du peuple allemand - je tiens ceci d'un professeur de Tübingen -, on en revient à la thèse du coup de poignard, modernisée: la bombe atomique serait un produit du génie allemand, saboté par des officers félons, livré par eux aux alliés ... Et on ne fait que se demander quand éclatera la guerre russe-américaine. D'éminents chefs d'Eglises et des intellectuels m'ont fait part de leur inquiétude de voir qu'une fois de plus les Allemands, de loin, regardent par une lunette astronomique, et attendent du dehors, passivement, une solution qui, dans une large mesure, est tout simplement devant eux, dans leur labeur patient. Dans les milieux non chrétiens, qui ignorent le sentiment du péché, on élude les horreurs des camps de concentration disant qu'on n'en savait rien, et que les Russes font pire. Il est évident qu'une guérison du peuple allemand exige une vraie repentance. Et celle-ci n'est possible que si des Allemands euxmêmes, et non les vainqueurs, l'annoncent aux Allemands. Il y a là un travail que les Eglises seules peuvent faire sans faire croître le ressentiment. Il me faut enfin mentionner les obstacles les plus sérieux qui, du fait de l'occupation, compromettent le prestige de la France: 1. La densité excessive des troupes d'occupation Gouvernement Militaire et généraux sont unanimes sur ce point. 2. Les abus des troupes: viols, pillages, arbitraire des subalternes, qui n'ont pas complément disparu! O n m'a raconté des actes scandaleux où l'armée se moque de toute discipline et des ordres les plus précis des Gouvernements Militaires. Les esprits les plus compréhensifs parmi les allemands m'ont dit, avec une tristesse dont je ne puis mettre en doute la sincérité, que le ressentiment et la haine ne cessent de grandir par suite de ces abus, que rien ne peut plus excuser aujourd'hui. 3. Les arrestations et internements sur simple dénonciation donnent une impression d'arbitraire que les gens sensibles ne manquent pas de comparer à la justice nazie. Les Allemands sont devenus fort sensibles par suite des promesses formelles et répétées de la propagande alliée. Ils attendaient de la France une justice rigoureuse, mais juste. Il est impossible, évidemment, de mettre des gants. Mais il y aurait là un effort à faire pour réduire à un strict minimum

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les risques d'arbitraire et donner à la France un prestige que les Américains, avec leur épuration aveuglément schématique, ont irrémédiablement perdu. 4. Le sort des prisonniers, leur nourriture, l'absence totale de nouvelles, est une des grandes hantises des populations. On sait assez, généralement, hélas, en Allemagne, que certains camps de prisonniers en France sont des camps de famine. Et comme les Allemands s'imaginent toujours qu'on vit et mange en France comme eux y ont mangé, ils voient là une cruauté symétrique à celle de Buchenwald20. Il faudrait au plus tôt mettre en ordre la condition parfois inhumaine et scandaleuse des prisonniers, et aussi éclairer les Allemands sur les difficultés de la reconstruction en France. Si ces obstacles peuvent être réduits dans le proche avenir la politique esquissée par le Chef de l'Etat [de Gaulle] a de fortes chances d'avoir un succès croissant. Th. Preiss

46 Stewart W. Herman: General German Church Situation [September 1945] WCC Genf, Inter-Church Aid, Reconstruction générale 1945/46, E 2. -Kopf: World Council of Churches, Department of Reconstruction and InterChurch Aid. - Vermerk: Confidential. - Fußvermerk: Issued by Department of Reconstruction and Inter-Church Aid, J. Hutchison Cockburn, Director. General German Church Situation. The physical collapse of Germany since January 1945 has tremendously influenced the position of the German Church and its sphere of activity. Cities are more thoroughly smashed than would be believed solely on the basis of warreporting. The complete disintegration of the Nazi totalitarian system has left no trace of an adequately organized successor. The strict distribution of food and other commodities has degenerated into a pitiful ration in congested areas, although the farmers fare very well. Without repeating available statistics regarding nourishment and shelter, it is not reckless to assert that millions of Germans will live on the verge of starvation this winter and many thousands, apparently mostly in the Russian areas, will die. Conditions in the various [zones] vary according to the military policy. It may be said that the Russian zone is the worst, owing both to the influx of millions of refugees and to the deliberate spoliation of the country. The French zone comes next, owing to the fact that the French Army is living off the land, has to a certain extent despoiled the country in favor of French economy, and has even begun to send French children into Germany for feeding. The British and American 20

Anspielung auf das Konzentrationslager Buchenwald.

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zones appear to be in best condition and their populations are making more rapid strides in reconstruction of communal life. Church Situation Until Treysa Conference. The heavy hand of defeat, as described above, brought a tremendous new burden to a church already weakened by twelve years of oppression and persecution. It seems evident that during the last three years of the war the church rapidly re-acquired a good measure of spiritual responsibility in the German mind. Having charted personally the program of the course of German resistance until the time of my departure from Berlin in December 1941, I have made a special point of learning what happened in the succeeding years until my return to Germany last July. Gradually documents are coming to life either sermons that were preached or lectures that were publicly given or declarations made - which indicate that many churchmen, probably inspired by Bishop Wurm and other courageous leaders and the increasing spiritual hunger of the people, were becoming bolder in their defiance of the Nazi ideology and its representatives. This attitude met with noticeable response from the people. In many areas the pastors seized their new opportunity in the first week of occupation to recommence religious instruction of the youth, to overturn Nazi church leaders, and even to take the initiative in municipal affairs, especially of a social character. Within the first two months every "GermanChristian" church authority had been liquidated. New provisional church councils were established or the pre-1933 officials restored to office. The general attitude of the provisional or reinstated governments was to administer authority pending the establishment of fully accredited governments based on the express consent of the ministry and laity in synods assembled. Meanwhile, several new problems had overwhelmed the hard-working pastors who frequently walked or cycled an average of twenty to forty kilometers a day on only the most urgent business. These problems were: an equitable distribution of food and clothing to the homeless, whether refugee or bombed-out, the resumption of social aid following the collapse of the Nazi welfare system, the sponsorship of an informal postal service and search for relatives, the tremendous increase in funerals (which in many cases has been demanding fully half of each week), demands made upon the clergy as men of confidence by Allied military authorities, etc. In addition to these dislocations, the Protestant Church was faced with the need of a general reorganization. Despite the Einigungswerk of Bishop Wurm1, the old tensions between the Confessional Church and the so-called "intact" churches still existed. A few of the Confessional Church adherents were inclined to use the method of force rather than of persuasion, but it was more generally true that this movement felt a tremendous responsibility to 1

Vgl. J. THIERFELDER, Einigungswerk.

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seize the opportunity to revitalize the whole church structure. O n the other hand, many elements of the non-Confessional Church were obviously preparing themselves to resist radical measures in the rehabilitation of church life. There was a growing sense of suspicion and distrust on both sides and there was good reason to feel that a general conference of church leaders might occasion an open split into two or more factions. Treysa Conference. Bishop Wurm took the initiative in arranging a conference of church leaders at Treysa on August 27. He was the only spiritual authority in Germany which was recognized by all elements of the church. Fortunately he and Pastor Niemöller were on good personal terms. Niemöller realized, however, that the Confessional front had made no effort to organize its resources for adequate representation at Treysa and therefore a meeting of the Reichsbruderrat was called at Frankfurt for August 212. The results of this latter conference were brought to Treysa by an elected delegation of ten men headed by Pastor Niemöller, and the Confessional Church was fully recognized as a constituent element of the conference of church leaders. Actually, many of the findings of the Confessional Conference were accepted at Treysa and formally adopted in the name of the whole church. Bishop Wurm's slogan for the revival of the German Church is: "Not restoration but regeneration." The opening service of the conference and even the first three days of meetings gave little evidence of a thorough-going regeneration, despite the strong appeal for conversion made by Pastor Niemöller. The shadow of war overhung the conference owing to the hundreds of crippled German war veterans, who were patients in the hospital 3 , and the veil of uncertainty which cloaked the eastern provinces of the country. However, the prime business of the conference was to set up a new form of administration, and it must be admitted that a very constructive compromise was reached on the final day, by which twelve men representing all factions in proportionate degree were selected to constitute a council of the Evangelical Church in Germany. This Council is headed by Bishop Wurm and Pastor Niemöller as vice chairman. Bishop Dibelius represents Berlin and thereby the whole Russian zone, unless Superintendent Hahn succeeds in returning to Saxony4. Confessional churchmen and Reformed churchmen, as well as the Lutheran provincial leaders, obtained a representation proportionate to their respective strengths 5 . The outstanding fact is that the new leadership of the church is in 2

Zur Tagung des Reichsbruderrats in Frankfurt vom 21. bis 24. August 1945 vgl. A. SMITH-VON OSTEN, Treysa 1945, S. 48 ff. 3 Die Konferenz fand in der Pflege- und Brüderanstalt Hephata statt. 4 Vgl. Dokument 38, Anm. 2. 5 Die Verteilung der Sitze im Vorläufigen Rat der E KD erfolgte nicht nach der Stärke der kirchenpolitischen Gruppierungen, sondern nach dem Bekenntnisstand. Dem Rat gehörten sechs Luthe-

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the hands of men who desire a genuine renewal of church-life. A split was avoided and a genuine opportunity for establishing a united and vital church authority was seized. Not for years has there been so representative a body of German clergy gathered in single session to consider without external interference the problems of Christian life and work in the nation. Although only forty delegates had originally been invited, sixty delegates were finally admitted, plus about forty visitors. To everybody's surprise, two clergymen from Breslau and one layman from Dresden turned up, in addition to the Berlin delegation6, which was brought to Treysa with the help of the World Council [of Churches]. As a result of the Treysa conference, Pastor Asmussen has become head of the church chancellery, with authority to salvage what is desirable from the former chancellery, which was evacuated from Berlin to Göttingen7. Pastor Niemöller became head of foreign relations8 for the new Council, and Dr. Gerstenmaier was entrusted with the direction of the National Reconstruction Committee9. Furthermore, the conference issued a statement to the churches which calls on the people to repent and reform10. Allied Military Government Policy. The Allied governments are united in their determination to rid German life of the Nazi influence and have called upon the churches to dispose of leaders who tried to Nazify the church. This policy, however, is negative, in spite of its promise of freedom of the worship and religious activity. In actual practice, the effect of military supervision varies from zone to zone and even within the zones according to the personalities involved both in the church and in the army. In many places in the three western zones the cooperation between individual religious affairs officers and local or provincial clergy is excellent and, according to reports from the Russian zone, the Russian practice

raner (Asmussen, Hahn, Lilje, Meiser, Meyer, Wurm), vier Unierte (Dibelius, Held, Heinemann, Niemöller) und zwei Reformierte (Niesei, Smend) an. 6 Die Berliner Delegation bestand aus Albertz, Bethge und Dibelius. Bekannt ist die ferner Teilnahme von Dekan Konrad (Breslau) und Richter (Dresden). Vgl. A. SMITH-VON OSTEN, Treysa 1945, S. 113, Anm. 42. 7 Gemeint ist die Kirchenkanzlei der DEK, die gegen Kriegsende von Berlin nach Stolberg im Harz und am 19. Juni 194} mit amerikanischer Hilfe nach Göttingen umgezogen war. Ihre kommissarische Leitung hatte unmittelbar mit dem Zusammenbruch des NS-Regimes Heinz Brunette übernommen. Vgl. A. SMITH-VON OSTEN, Treysa 1945, S. 24 ff. 8 Gemeint ist das Kirchliche Außenamt. 9 Als oberstes Leitungsorgan des Evangelischen Hilfswerks war in Treysa der „Nationale Wiederaufbau-Ausschuß" gegründet worden, der bereits am 31. August 1945 noch am Tagungsort zu seiner ersten Sitzung zusammentrat. Vgl. J . WISCHNATH, Kirche, S. 75 ff. 10 Gemeint ist das „Wort an die Gemeinden". Druck: F. SÖHLMANN, Treysa 1945, S. 87 f.; M. GRESCHAT, Schuld, S. 77 f.

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seems to be similar. In some instances in all zones, German Communist officals have attempted to block progress of religious education and activity among youth. The church suffers from restrictions which bind all forms of German communal life, namely lack of press and publication facilities, lack of facilities for transportation and communication, shortage of adequate foods for the carrying on of heavy schedules of work, etc. German churchmen believe that the church constitutes an important element in the spiritual rehabilitation and moral reeducation of the country and they do not understand why, after a decade of oppression, the church is not now given a free rein to pursue its Christian activity. Unfortunately, the attitude of many ordinary and often non-religious military officers has not been conducive to the generation of good will between German churchmen and the Allied authorities. In the British and French zones interesting steps have been taken to use regular chaplains in maintaining contact with key church offices. In the British zone, for example, Chaplain Wilson has been assigned to act as liaison with Colonel Sedgwick, G C C 1 1 officer for religious affairs, in the handling of legitimate German church interests. Chaplain Wilson has assigned eleven chaplains in various centers of church activity in the British zone to maintain contact and report to him. Religious affairs officers under Colonel Sedgwick have been ordered to consult with local chaplains in matters of church policy. Much the same arrangement has been made in the French zone, where Pastor Marcel Sturm combines in his person both the offices of Chief of Protestant Chaplains and head of the Military Government office for Protestant church affairs. Unfortunately, in the American zone there is an absolute division between the activity of chaplains, who are limited to care of US troops, and the religious affairs officers, who, according to policy may not be ordained ministers. As a result, the average American chaplain hardly knows that a military officer for religious affairs exists in American Military Government. German ministers attempting to contact American military authorities through the chaplains are quite likely to be brusquely refused all assistance without being told where to turn for aid. The preliminary "requests and projects" formulated by the German Reconstruction Committee at Treysa12 has been forwarded by the Reconstruction Department of the World Council [of Churches] to the Allied Control Council with the recommendation for action so far as the German requests and projects must be approved by military authorities. German Church Purge. As has already been mentioned, the local and provincial church authorities took occasion shortly after the Nazi collapse to purge all purely Nazi church 11 12

Korrekte Abkürzung: CCG(BE), Control Commission for Germany (British Element). Vgl. J . WISCHNATH, Kirche, S. 80 f.

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governments, for example, in Bremen, Hamburg, Hessen, Berlin, etc., and to replace them either with the pre-Hitler governments or with Confessional Church leaders. Each church government has now undertaken measures to cleanse the local parishes of all "German-Christian" ministers. As a general policy, suspect ministers are required to submit lengthy accounts of their connections with the Nazi regime. A board of examiners is usually set up to study these reports and to then have a personal consultation with the ministers in question 13 . Depending upon the extent of the ministers' implication in the Nazi Christian movement, various penalties are imposed. Usually, if the D C (Deutsche Christ) served his connections with the movement at an early date or permitted his interest to lapse, his case is disposed of with a warning or a demotion in office, providing that he shows signs of sincere regret of his earlier attitude. If the D C connection was maintained until fairly late and a conversion seems rather recent, more stringent measures are taken, including enforced resignation with pension. In almost no case do D C pastors fail to receive some sort of pension, especially in the areas where complete severance from all church connections and salary would mean virtually condemnation to death. In certain instances, however, such pastors are to receive a pension only for a stipulated period of a few years - perhaps only two years - in order to enable them to arrange another means of existence. The attitude towards church leaders who compromised themselves politically rather than religiously is much more confused. There is some reluctance, for example, to force Bishop Marahrens out of office in Hannover because of his previous service to the church, because of the fact that he prevented his province from being overrun by DC's and because it is felt that the office of the bishop should not be exposed to public scandal14. In many such instances it is felt that the church officials will disappear in the course of ensuing synodical elections, thus giving place to the younger and more strongly anti-Nazi elements. It is noteworthy in this connection that Bishop Heckel of the church's foreign office15 has been denounced by the Treysa conference and that men like Bishop Marahrens have been left out of consideration in the formation of the new Council. German Church's Sense of Political Responsibility. The strongest sense of responsibility for what happened in 1933 and after, so far as the church is concerned, is to be found among the men of the Confessional Movement. In many other areas there is a certain reluctance to accept 13 Das hier beschriebene Selbstreinigungsverfahren durch kirchliche Untersuchungsausschüsse wurde in der US-Zone nur in den hessischen Teilkirchen (Frankfurt, Hessen-Darmstadt, Nassau) und in der Bremischen Evangelischen Kirche angewandt. In den „intakten* Landeskirchen Württemberg und Bayern fand keine generelle Überprüfung der DC-Pfarrer statt. Dazu ausführlich C. VOLLNHALS, Entnazifizierung bes. Kap. IV und V. 14 Vgl. G. BESIER, „Selbstreinigung", S. 111 ff. 15 Gemeint ist das Kirchliche Außenamt unter Leitung Heckeis.

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any great allocation of guilt for the actions of the Nazi government. Recent church visitors to Germany have made it clear that in the mind of many Christian leaders outside Germany, the German church bears a great burden of responsibility not so much for certain aspects of the Nazi activity but rather for the fact that Hitler was ever able to come to power. A frequent response to this statement is that other nations are not without responsibility and guilt for the developments in Germany since 1918. Some leaders believe that the Christians of Germany cannot be too heavily charged with accusations of guilt without alienating them from the church under present circumstances. This has been particularly said of the German youth. Observations of foreigners, however, tend to agree that this point of view betrays a lack of moral courage on the part of Church leaders, who as a matter of fact made no great display of such courage during the Nazi period. On the other hand, it must be said that, aside from the excellent declarations of the Confessional leaders, especially the Word to the pastors 16 issued by the Frankfurt Conference, there is a determination on the part of most church authorities to take a different point of view regarding the future education of Christian youth. For the first time there seems to be a strong reaction away from German nationalism - as a political faith - toward a sense of international responsibility. There is a new party appearing, especially in Berlin but also in other sections of the country, called the Christian-Democratic Union, which constitutes a deliberate attempt to combine both Catholic and Protestant elements into a political organization. Many ministers are following the development of this party with lively interest and, although most of them abstain from overt participation, they are invariably encouraging their members who become interested in it to transmute their Christian interest into political practice. It has been maintained that there would be no resumption of the Centrum party as a political factor but that the Catholics would confine their activity to the participation in this and, of course, other parties. The newspaper of the Christian-Democratic Union in Berlin 17 is at present the most widely read and respected of the daily journals. It cannot be said that the attitude of the church towards its political responsibility is as yet satisfactory, let alone clear. No guidance is provided for discriminating between direct and indirect responsibility; in other words, for connecting the moral responsibility of the Christian with his political responsibility as a citizen. It is certainly too early to expect a full-fledged reorientation of German political thought. The Situation in the Eastern Provinces. The problem which exercises most German minds in all the zones is that of " Gemeint ist das vom Reichsbruderrat in Frankfurt entworfene, von der Kirchenversammlung in Treysa jedoch nicht angenommene »Wort an die Pfarrer". Druck: F. SÖHLMANN, Treysa 1945, S. 89 ff.; M. GRESCHAT, Schuld, S. 74 ff. 17 „Neue Zeit".

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the plight of the eastern provinces. Fantastic rumors are circulating throughout the country but there are number of reports based on fact which reveal that a tremendous crisis is at hand behind the Russian demarkation line. The flood of refugees over the line has caused tremendous dislocations in the western zones and the conditions of German and displaced persons is frequently pathetic. East of Berlin, especially in the Polish area of Germany, life has been reduced to the most primitive state imaginable. Farms and cities have been denuded of everything that makes production and commerce possible. It is impossible to see how food and other commodities can possibly be produced in the year that lies ahead after present meager harvests and stocks have been exhausted. Within the last fortnight several towns have been quarantined for typhus. Into these areas Germans are still being brought from the east and abandoned without any means of movement or existence. They wander from town to town and village to village only to be denied any food or lodging except for occasional handouts. Death averages have quadrupled and quintupled. The church situation is particularly critical. In east Prussia many German pastors seem to be continuing their work among reduced congregations, but the churches of Danzig, the Wartheland have been virtually expunged from Protestant records, and those in Silesia are in danger of the same fate. In the area under Polish supervision it is a fact that most church property is being turned over to the Polish catholics and that priests are being sent into the territory by the Archbishop of Cracow. A personal interview with a pastor whose parish lies near Landsberg reveals that his little congregation is temporarily protected from eviction by the Russian Army, which uses the German villagers to run a large estate nearby. This pastor believes that he is the only Protestant minister east of the Oder. As a general rule, the Russian attitude toward the church work seems to be quite free and reasonable, except perhaps in the matter of Christian organizations for the youth, which go beyond catechetical instruction. Bishop Dibelius is at the present time calling a meeting of all church leaders from the eastern provinces and it is obvious that a much clearer picture of the situation will be available in the very near future. It should be noted that within the Allied Control Council there is a meeting of the four Allied officers for religious affairs18 and that the Russian officer with the rank of lieutenant colonel has attended the first two semimonthly meetings. It is believed that the Russian officer, although reserved, desires to understand the church situation and to cooperate with the other officers in matter of religious policy. World Council's Interest in the German Church. Dr. Freudenberg, Dr. Schönfeld, and the undersigned of the World Council (of Churches) staff have already made extensive trips into Germany for the 18 Gemeint ist das Allied Religious Affairs Committee. Vgl. R. SCHEERER, Kirchen, S. 91 ff.; C. VOLLNHALS, Reichskonkordat, S. 683 ff.

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purpose of investigating the situation and also of bringing ecumenical greetings to German church leaders. It has been possible to assist materially in the dissemination of information within Germany across the various demarkation lines and to bring many questions to the attention of competent military authorities. Thus the observations made in the foregoing account are based on eye-witness impressions and personal conversations, as well as upon communications which have reached Geneva. First Regular Session of Treysa Conference, August 28.

[Es folgt der gleichnamige

Abschnitt von Dokument 36.] Stewart Herman

47 David Cairns: The German Reaction to Defeat. An Address given to the Seventh Meeting of the British Council of Churches on Wednesday, October 3rd, 1945 Broschüre. - Hrsg.: The Department of International Friendship of the British Council of Churches, London o. J. [1945], What is the German reaction in the situation of defeat? That is the question which I have been asked to answer. My answer will depend partly on my own experience, and partly on letters and reports which come from other parts of Germany than those which I have been able to visit. The first thing to say is that Germany is not to-day one people in the ordinary sense of the term. She is occupied by four Powers. Communication is possible, though difficult, between French, American and British zones. But there is no legitimate transit for Germans across the frontier of Russian occupation, and no letters may be sent. So that little but lurid rumour gets across. Further, for there to be a public opinion in a country, there must be a means for forming it. Chief in doing this is the responsible Press. But the Germans are confined to what the Russians and we tell them, by means of press and radio. And they are learning to take that with a grain of salt. In the village of Castorf near Lübeck, where I lived for a number of months, a copy of the Lübeck paper was stuck up on the village notice board, and it seemed that the seven or eight hundred inhabitants were restricted to this source for their news. I think that there is, even now, probably only a very small minority of the German people that know anything about even so momentous a matter as the Potsdam agreements and declarations 1 . 1 Druck des Potsdamer Abkommens LEIN, Potsdam 1945, S. 350 ff.

(Konferenzkommunique)

vom 2. August 1945: E. DEUER-

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Further, the general impression one gets of people is that they are intensely tired, and almost stunned. They walk about as in a dream, nothing can move or horrify them any more. When we came, they seemed to take us for granted. I asked one Berlin Pastor if there had been many suicides among the German youth at the end, and he replied, "No, not at the end. In 1942, when it became clear that we were not going to win, there were. But when one is spending eighteen hours out of the twenty-four in air-raid shelters, one is too tired to fight, too tired to commit suicide, too tired even to surrender." The Germans have had no rest since 1918. That is their own fault, but is does not make'the fatigue, spiritual and physical, any the less. Pastor Kayser of Nienburg pointed this cut to us one evening when we were talking with him, and we saw that he, too, was dropping with fatigue, and had to stop asking him questions and send him home to bed. Lastly, the German people are concerned about the bare survival of their friends and themselves. Millions have no news of their next of kin, who may have been in the army, or the Russian zone, or missing since an air-raid. Everywhere on the public notice-boards you see long lists of refugees: "I am looking for my husband, Rudolf Schmidt, last heard of in Breslau, July 1944, Elsa Schmidt", and so on. And with regard to themselves - the main problem is how to keep alive through this winter. Suppose I live in a town. Will the cellar I am living in be water-tight? I cannot get tarred felt for the holes in the roof. I can get no coal. I must cycle out five kilometres to the place where every second tree by the roadside is being felled. All the fuel I can get will have to be gathered by myself. You can't carry much on a cycle which has no tyres. And there is so little food. So I shall probably say: "Dont't ask me to be interested in the problems of defeat - not till next spring, if I live till then. " To sum up; there is no one clear German reaction to the situation of defeat, the reasons being lack of unity, bad communications, lack of trustworthy publicity, fatigue and concentration of what energies remain on the vital issue of survival. But there are certain themes, which do recur in conversations, and I shall use the rest of my time in treating four of these, and hanging round each one a number of conversations I have had during my eight months' stay in Germany. Nihilism. The first theme is the danger of nihilism among the German people, especially the German youth. When they talk of this, they do not mean that there is danger of Germany going Communist. They do not mean anything political. They mean that the young people find it hard to believe in anything any more, they are so profoundly disillusioned. When a friend and I visited Hanns Lilje, Assistant Bishop of Hannover, and a youth leader in the German Church known over the whole world, he told us of the Nazi religious rites

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which had been practised in imitation of Christian ones. These the Hitlerjugend had to attend. The clever young people took part in them with a show of enthusiasm, but were never taken in by them, making the most shocking jests about them immediately afterwards. The simpler young people were taken in, and now are terribly disillusioned. The total result in both cases is a weary cynicism about any religious faith at all. They have seen through Nazism, and will see through any bogus or insincere Christianity. "People", said Dr. Lilje, "of whom you would say 'That is a splendid young chap or girl,' have expressed themselves in just this cynical despondent way to me. It shocked me." Dr. Herntrich of Hamburg, another youth leader, asserted the same thing about nihilism in several conversations we had with him, and so did Dr. Wilhelm Stählin when we visited him at his house in Oldenburg, of which province he is Bishop. None of these men had met each other when we saw them, or written to each other, for some considerable time before the collapse of Germany, so their agreement was the more remarkable and significant. With regard to Nazism, the German conviction is that it is dead; that it never struck very deep spiritual roots among the people, even among the young men whom one might think most likely to have been wholly corrupted by it; and that few have been irretrievably ruined by it mentally and morally. Superintendent Albertz of Berlin, in a very recent letter writes that, while Nazism did succeed largely in destroying the remains of the Christian tradition and standards among the young, it succeeded in implanting its own standards in the minds of only a very small part of the youth, and that therefore the task of the re-educators of Germany is not so much to replace a Nazi Weltanschauung by a Christian one, as to fill a spiritual vacuum with Christian faith and teaching. The German ersatz faiths associated with the names of Hauer, Rosenberg, and the Ludendorffs, are as dead as the dodo. Rosenberg's long "Myth of the Twentieth Century" was read by some, and understood by few. But Racialism, Dr. Schuster told me, as an unconscious infection, will live on in German blood, Dr. Schuster is the equivalent of our Deputy Chaplain General, 21st Army Group. He is in spiritual charge of a northern army group of German prisoners. Early in the summer this numbered some two millions. During this winter it will number some 300,000. The remainder were released under the Barleycorn Harvesting Scheme to work on the land, and after harvest returned home. These men are living in camps round about Kiel. My summary under the first heading of Nihilism, then, is this. Nihilism, a scepticism of all belief in absolute moral or religious standards, is the main spiritual danger in Germany to-day. Nazism has had little positive influence: the fever is gone, but inertia and lassitude leave the patient dangerously ready for a new infection, just as scarlet fever or measles leave a man prone to succumb to pneumonia.

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Guilt-Consciousness. The second theme is Consciousness of Guilt. I think it is fair to say that this is present in Germany to-day to a greater degree than after the last war. But almost every shade of opinion is to be found. Let me give you a cross-section. What does the ordinary German ex-soldier think? I met Dr. Schuster, mentioned above, near Kiel, and had an hour's talk with him. I asked him a difficult question about his 300,000 Germans. "What does your Private Hans or Fritz think about Nazism now? That is was a great experiment that unfortunately did not succeed, or that, because of its disastrous moral and physical results, there must have been something profoundly morally wrong with it?" He answered, "Definitely the latter - Etwas darin das nicht stimmte - something morally out of tune in it. But, what that thing was, I don't think he has yet clearly thought out. And that is what we have to teach him." Among the Christians there are different expressions of opinion on the matter. The noblest and most impressive of all is a letter from Dr. von Bodelschwingh to the friends of his great institute for epileptics at Bethel near Bielefeld. A translation appeared in a recent "British Weekly". It begins by saying "What has God to say to us in the events of the last years?" And it goes on to emphasise the sin and guilt of the Nazi leaders who, like the people denounced in the first chapter of Romans: "Professing themselves wise, became fools, and changed the truth of God into a lie, and worshipped and served the creature more than the Creator who is blessed for ever." He continues: "It was madness to try to cut off the German people from its thousand-year-old roots in the Christian religion from which it had drawn strength and hope, comfort and help for many centuries. It was madness to try to fight at the same time the whole world and the living Christ. I say this now, for I did not hesitate to protest against all these things repeatedly to high members of the Party [TVSZMP], and when my protests were not listened to, I went on to take action at risk of my own life. " That Bodelschwingh did so is amply proved by his record. "But we will not," he continues, "because of these things seek to withdraw ourselves from responsibility. We will not defend ourselves on the ground that we did not know what was happening behind the barbed-wire of the camps or in Poland. For even though that is true, the men who did these things were German men, and that God visits the sins of a nation or its leaders upon all its members is a truth borne witness to by many a page of the Bible, just as is the fact that He visits the sins of the parents upon the children of the third and fourth generation. " He goes on to say where he thinks the Church's special responsibility lay, and concludes: "Let us therefore turn in repentance to that God who can turn our suffering into blessing" 2 . 2

Rundschreiben Bodelschwinghs „Liebe Brüder und Schwestern!", Trinitatis 194S

FELD, A 3-18, 1945-1949).

( L K A BIELE-

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Now for a change, a layman. I well remember how, while I was staying with the 153rd Field Ambulance at Trittau near Hamburg shortly before the fighting stopped, there came in, at two o'clock in the morning, about 200 German wounded, with two German doctors. After these men had been disposed of, the British doctors and I got talking with the two German doctors. I described Belsen 3 , close by which we had passed, to one of them, and asked him, " D o you believe what I am telling you?" "Yes," he said, "Two years ago I would not, but when I was in Russia, I was quartered with SS men, and when they came in drunk at night, they used to tell us things they had done made my hair stand on end." "And do you realise that Germany will be a hated country through all the world because of it?" "Yes, we Germans are all to blame." I have here a long document written by jurists of the Faculty of Law at one of the German universities. It is called " O n the Attitude of the German intellectuals to the Nazi Government, and of the causes of the possibility of the Hitler Regime in Germany" 4 . It does not, by any means, wholly try to avoid responsibility for the war. It does explain, in a manner worth doing, how hard it would have been for the University professors and teachers to have made any protest once the Hitlerian regime was in the saddle. It gives valuable material for anyone who is trying to form a judgment on the allotment of warguilt. But one notes that, while it is several times asserted that the German people is inescapably responsible for what happened, most of the passages which enlarge on the matter are explanations and exculpations. In spite of this, the memorandum is worth careful reading and it is obvious that the writers are shocked and horrified by the revelations of what happened in the camps and to the Jews. Another paper in my possession is by a theologian. It is called "The German Church in the Midst of the German Collapse - Its judgment of the situation and its plans" 5 . It says some interesting and impressive things, but the general impression is lamentable. It reminds me of a man who has come fighting drunk into a house, smashed up the furniture, fallen asleep, and next morning confronts the owner by delivering to him a sermon with considerable complacency from the depths of an armchair, on the evils of drink. "You, too, runs the peroration, "have occasionally taken one over the eight. In fact, you are half drunk at this moment. Take a lesson from me on the evils of alcohol. God has made me suffer this strange fate in order to be a lesson to you." Thus the German people and Church is enabled to remain in the centre of the picture, if not as the blonde beast, then, at least, as a horrible caricature Anspielung auf das Konzentrationslager Bergen-Belsen. Nicht ermittelt. 5 Caims zitiert aus dem Memorandum Tbielickes: „Die Kirche inmitten des deutschen Zusammenhruchs. Ihre Beurteilung der Lage und ihre Ziele", o. D. (NA WASHINGTON, RG 260, 5/3411/16). 3 4

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of the Suffering Servant. Here is a sentence from it: "National Socialism is the last and most fearful product of Secularisation. Secularisation means that man escapes from God's hand into the most fearful hands of men. It is the mystery of man emancipated from God which has broken out in Germany. Germany has had to live this mystery out in the presence of the other peoples, and suffer exemplary suffering. That may have been its tragic mission." Now there is a truth in all this, but it could only be justly said after a full statement of one's own guilt and responsibility, and this is almost wholly lacking from this paper. There is no confession of the Church's weakness and the people's sin. Some other messages coming from Germany have unfortunately had the same note. A further thing that is noticeable is the lack of understanding for the sufferings that Germany has caused other peoples, and an unawareness of the hatred and contempt that, for example, Holland and Denmark, Poland and Belgium, feel for her. This is partly due to lack of communications, but Germany will soon have a rude awakening. Up to date her picture has been of herself and her conquerors. And her eyes have been on her own sufferings which in all conscience, are great enough and will be. Of course the other countries have, at least, been liberated, and we have won the war. Germany's sacrifices have been in vain, and after two tremendous defeats, she is faced with moral shame, hardship, and the knowledge that these lives were lost in vain. And it is on this theme of "Vain Sacrifices" that the Confessional Pastors have been preaching. One of the things that we can do is to start the conversation with Germany again. We must avoid the folly of a "Guilt" clause. Guilt must be confessed freely, under no compulsion other than that of Reason. And we must quite frankly tell her where we differ. In relation to this whole question of guilt-consciousness, one must say that there is in Germany an even greater lack of unity than there was before the war. It was because they were aware of this lack of unity that the Nazis so hysterically asserted the indivisible unity of their people. By trying to force unity, they aggravated disunity. The result is noticeable everywhere - people talk of the Nazis as "They." This is partly a device, perhaps unconscious, to escape blame, but partly it is an expression of a real fact. A railway signalman said to me: "You are being far too soft with these people, what they need is the iron heel." Think of yourself saying that to a member of a conquering army about your own people. I have even heard the word "liberated" used by a German of a German town captured by us. "Taken," I corrected gently. But another man, an old minister, said: "To think that you should have to come here to do this!... That was a godless crew, we always opposed them" - and I believe him. To sum up the question of guilt-consciousness, I would say that, on the whole, there is more of it than after the last war; you find all degrees of it, but

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on the whole it is still rather lacking, and especially there is lacking the sense of guilt towards the peoples whom Germany has so hardly treated. Frank interchange on a Christian level will help things to right themselves here. The Brighter Side. My third theme is this: there is a brighter side to the picture. There is a new objectivity, especially among the youth, in spite of the fatigue; a desire for real knowledge, free from propaganda; a desire also for knowledge of the Bible. A Pastor who left a Concentration Camp, and could take nothing with him, told me that the prisoners fought tooth and nail for his Bible. HellmutTraub, one of Karl Barth's students, said to me: "Your bombs blew in our windows physically, the Nazi persecution blew in our windows spiritually. The spiritual atmosphere was stuffy, now the winds have blown away all the cobwebs." By the way, there is very little resentment at our bombing, terrible though it was. "We sat in the shelters cursing Goring more than you. Krieg ist Krieg-War is War." The very tabula rasa which the Nazis have presented to the Church in the ignorance of the Faith among the youth has its advantages. Stählin said. "As a young man I often longed for the chance of talking about Christ to young people who had never heard about Him. Now I have that chance, and it is quite as thrilling as ever I hoped it would be." Lilje spoke of the years of the war as the finest years he had known pastorally, and told us of a service in a half-ruined Berlin Church, with the snow drifting in when the people sat, wrapped in blankets, and rose to sing the Te Deum. In Lichterfelde, a working suburb of Berlin, a Bible Class of 150 working-men met every Thursday night through the deepest black-out and the heaviest air-raids of the winter of 1944. There is not revival, technically speaking, but certainly much new life and increased church attendance almost everywhere in Germany. But Schuster says that much work, instructive and pastoral, must be done among his troops before there is any likelihood of revival, and I think this is true of civilians also. The Church itself has learned much, even the stiff Lutherans have, some of them, learned that Calvin's doctrine of the Church's relation to the State is much sounder than Luther's, that Christians have a duty to criticise the State and take part in politics in the defence of God's laws and justice, and that Christianity has a closer affiliation with true democracy than with any other kind of Government. All this was said by Niemöller at the recent Treysa Conference of Leaders of the German Church 6 . If there are great dangers before the German Church, there are also great opportunities, and the more help and support we can give the better. If Germany can survive the next year or two, and can be assured some kind of a future, the Church will have an opportunity such as she has not had for centuries. 6

Druck der Rede Niemöllers: F. SÖHLMANN, Treysa 1945, S. 22 ff.

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The Future. My last theme is what the Germans call Zukunftsmöglichkeit - the possibility of a future. What is this future which must be secured? We must agree that any plans made for the future of Europe must see to it that Germany does not again make war, and must secure the essential well-being of the victims of German aggression. Germany must be prepared to take second place. "We have lost our grandiose dreams", said one pastor, "we shall be content with a very modest place in the world. " "But, " said another, "we sometimes wonder if you desire to destroy us altogether." One feels that the Germans sometimes are apt to blame our Military Government with things that are not the Military Government's fault, but are due to the fact that the Germans have waged and lost an exceedingly destructive war. The Military Government is doing its best, or nearly its best, with very little straw for the bricks. But when the essential needs of the other lands have been met, we have to remember that Germans also are created in God's image, and that we have a corresponding duty to them also. To plan for a Germany demechanized, which will be able to support only a comparatively small population, and then to crowd that area with eight millions extra is a policy which will cause millions of deaths, and give no future to Germany, even of the most humble kind. We are certainly not the Power which is guilty of this act, but we must not stand by, and see it done without protest. Men are men, be they Poles or Germans. The Germans have treated other peoples thus, but in Christ's name we connot let them be treated thus. A very intelligent man, master at an English Public School, and an officer in my Division, told us in the Officer's Mess a few weeks ago that, when he took up teaching, he was told by an old schoolmaster: "You will get nowhere with the boys unless they realise you are on their side, not against anyone, but out to help them. This does not mean no punishment, but your aim in everything must be to help them to get on to their own feet, to find true freedom, to be responsible citizens of the world." "And that," said the officer, "is the way to treat the Germans." Unless our policy towards them secures these fundamental aims, then I believe that the great opportunity of the Church in Germany will be like a glimpse of sunlight vanishing in the gloom of an even greater storm than that which has just raged over the world.

48 Stewart W. Herman: Interviews with leading Bavarian Churchmen, October 1945 NA Washington, RG 84, 73713. -Datiert:

6.11.1945.

I. Conversation with Pastor Schadewitz, Zeppelinstrasse 24, Würzburg, October 12.

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Pastor Schadewitz is temporarily acting as Lutheran dean of Würzburg during the absence of Dean Merz, who is spending six months in Neuendettelsau. Schadewitz declares that he was one of the few who openly voted "no" in the plebescite regarding the Austrian Anschluss1. He observed that there is a very strong Christian movement among young men in Würzburg sponsored by the German YMCA, and that a number of these young men intend to study for the ministry. Two days before my arrival there had been a large meeting in a new room that had just been rented by the YMCA. Fifty veterans of the German Army now meet each week for Bible study. A candidates list has been set up for the purpose of selecting the most likely theological students. The Catholic Church is making a similar effort not only to attract young people but also to gain converts among all age groups. However, cooperation between Protestants and Catholics is most healthy and for months there has been an exchange of services owing to the wide-scale destruction of church edifices during the big air-raid on March 16 [1945]. Pastor Schadewitz held a big service in a Catholic church on Palm Sunday and had Communion on Good Friday in the same church, for which one bottle of communion wine was made to suffice for 150 people and the communion wafers were broken in quarters. Some Protestant services are still being held in Catholic churches in nearby villages, but in many cases a friendly agreement has been reached that, where churches of another confession are used, the Catholics will hold no special services on Corpus Christi and the Protestants will conduct no special Reformation service. The major of Würzburg has proposed that a community service be held in the cemetery at the mass graves of air-raid victims on Memorial Day, and Pastor Schadewitz is preparing to participate. Of the three big Lutheran churches in Würzburg all have been destroyed, and services are now conducted in relatively small rooms, for example, an assembly room in the local hospital, where only 80 to 100 people can be accommodated. There are now 40,000 inhabitants in the city. On the day after my departure, a new Christian party was to be founded, called the "Christliche Soziale Union", which is related to the ChristianDemocratic Union in Berlin. Pastor Schadewitz expressed the opinion that locally it would constitute a resumption of political activity on the part of active men in the old Zentrum party, but without any clerical coloring. The leader, Stegerwald, wishes to establish the party on a broad basis without prelates. Pastor Schadewitz is inclined to sympathize with the new party - in fact, has become a member of its advisory council - and stated that local Lutherans, who constitute a religious minority, would be apt to choose a specifically Christian party out of the four possible political affiliations which exist now. 1 Der „Anschluß" Österreichs an das Deutsche Reich durch den Einmarsch deutscher Truppen am 13. März 1938 wurde im April durch eine Volksabstimmung bestätigt.

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The recent de-Nazification speed-up came under discussion because of the recent replacement of Patton and ousting of Schäffer 2 . Schadewitz stated that Bavarians were greatly perturbed over the turn of events. All University personnel and municipal officers had been suspended, which meant a loss of salaries, to say nothing of the insecurity for the future. Pastor Schadewitz gave as an example the predicament of the leader of the YMCA, who is a prominent merchant of the city and had joined the Nazi party in 1933 because he had been boycotted by the Hitler Youth. He continued to work devotedly for the YMCA and finally was boycotted by the party in 1940 because of his influence on young people. Now his further activity is likely to be curtailed without regard to his strong anti-Nazi attitude. Furthermore, there is consternation over the possibility that certain members of a medical commission who were forced to go to Poland to make declarations about the executions of German officers and men by the Russians during the war may now be handed over to the Russians for trial. There is a great fear of communism in Bavaria and a good deal of fear is felt regarding the new minister-president \Hoegner\ in Munich. He is felt to be the supine tool of the Allied authority, and communists are believed to be hard at work below the surface. In Würzburg there is an active communist element which has been vociferous in its demands for a housing program. (I heard also from the United States officer for fine arts and monuments that communists had been attacking him for taking labor and materials to salvage what is left of the city's monuments instead of applying himself to the repair of homes.) Pastor Schadewitz reported that German-Christians in the district are very few and that pastors of that inclination - of whom there are only 5 or 6 in all Bavaria3 - will be thrown out. A particular problem presents itself in the fact that these pastors happen to have very large families to support. Allied authorities desired to have two young pastors suspended, one of whom belonged to the SA and one to the SS. Both of these resigned. A more difficult problem is faced in the teaching profession, where most teachers belonged to the Nazi party. Here, however, the populace was accustomed to distinguish between sympathetic Nazis and those who merely joined under duress. Out of 25 teachers in one school, for example, only one or at the most two were considered fanatics. O n the other hand, new teachers who are now being trained in a six weeks' course are considered incompetent because they have been recuited from among shop girls and other relatively unlearned levels. 2

General Patton wurde Ende September 1945 wegen umstrittener Äußerungen zur Entnazifizierungspolitik als Gouverneur des östlichen Militärdistrikts und Kommandierender General der 3. US-Armee entlassen. Mit ihm stürzte auch der erste bayerische Ministerpräsident Schäffer, der von Hoegner (SPD) abgelöst wurde. Vgl. L. NIETHAMMER, Besatzungsmacht, S. 200 ff. 3 Der Landeskirchenrat gab Ende 1945 die Zahl der Deutschen Christen mit 60 bis 70 Pfarrern an (Landeskirchenrat an Militärregierung, Entwurf o.D.: LKA NÜRNBERG, LKR 216). 1933/34 zählten zu den Deutschen Christen 100 bis 200 Pfarrer (H. BAIER, Deutsche Christen, S. 52).

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Pastors have suffered not only a ten per cent cut in salary, but have agreed to surrender 25 per cent of their remaining salary in order to meet certain emergency demands, for example, the support of indigent clergymen who have come into Bavaria as refugees. Pastor Schadewitz, inquired about the likelihood of a dissolution of the Prussian Union 4 , probably as a result of Bishop Meiser's apparent conviction that the Lutheran churches of the Union desire to dissociate themselves from the merger of 120 years ago. During my conversations in Bavaria I found a number of Lutheran clergymen interested in this possibility, and I took occasion to express my feeling that any weakening of a united church front in the eastern area would be extremely unfortunate under the present circumstances. II. Conversation with Kreisdekan Kern, Welserstrasse 6, Ansbach, October 13. From Pastor Kern, who also voted against the Austrian Anschluss, I obtained some information on the history of the development of the Bavarian church and won a strong impression of the tight discipline and conservatism of the Lutheran leadership. Formerly, there were three church offices in Bavaria, at Munich, Bayreuth, Ansbach, which were subsequently combined for administrative purposes. The district deaneries were retained. After the bombing of Munich, the Bishop moved to Ansbach 5 , but returned to Munich in September 1945. There are now four church districts in Bavaria: Ansbach with 24 deaneries Bayreuth with 22 deaneries Munich with 12 deaneries Nürnberg with 9 deaneries. The original three districts trace their history to the days of the Reformation, but Nürnberg, situated in a free city, became a deanery only as a result of the church struggle in 1934, although its seperation from Ansbach had been planned as early as 1922. The difficulty of trying to deal with the Nazi Gauleiter Streicher made the separation imperative. Kern told me that the Hilfswerk is already organized in his area and that the churches are quite ready to contribute. Furthermore, youth work is being organized rapidly with special leaders for the girls and boys. Most of the youth, according to Κem, have already turned from Nazi ideas, but the church is interested in seeing to it that, in contrast to pre-Hitler times when the youth was neither pro- nor anti-church, the confirmed youngsters are more firmly fixed in church loyalty. With regard to present de-Nazification measures, Κem stated that the * Gemeint ist die Evangelische Kirche der altpreußischen Union. 5 Nach weitgehender Zerstörung des Dienstgebäudes mußte der Landeskirchenrat Ende November 1943 seinen Dienstsitz nach Ansbach verlegen.

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Bavarians want security above all and were chagrined at the revolutionary tactics of the Allied authorities. Bavarians are rooted in the soil and do not like Socialism. I had a long talk with him about Nazism and Kerw revealed, like many other churchmen to whom I have talked, that he had been inclined to sympathize with the Nazi movement in 1924, but soon thereafter withdrew from its hysterical mass meetings and anti-Semetic propaganda. By 1927 he had no more illusions regarding the movement. Most Germans, he admits, did not see the danger early enough. His three older children were never registered in the Hitler Youth because universal registration was not then necessary. Later when older youngsters were supposed to register in order to make up for the fact that they had not had Nazi indoctrination, Κem restrained them and delayed as long as possible, until the war finally relieved them of the necessity of going. His youngest three children, however, belong to the HJ. But he declared in writing to the youth leader that he would take full advantage of the parental sanctions granted in the HJ charter. He steadfastly refused to permit his children to go to any Nazi meetings which conflicted with Church services. Only a very few parents, he stated, had the courage to do that. On the other hand, as a good Lutheran he felt obliged to obey the law as long as it was law. In discussion about concentration camps, Κem said that he knew very little about them before the recent revelations were made. He once met a man released from KZ who refused to talk beyond a certain point, and Kern realized only that something was hidden into which he could not pry. Like many others, he felt that the Church could do little except preach cautiously in a general way about Christian principles. He did not see that any useful purpose was served in inviting arrest, especially at a time when pastors were needed amidst the personal troubles of a community in wartime. I might add that Κem seems to feel no compunctions about complaining now to the Allied government. O f the 400 pastors in his district, 30 were members of the Nazi party, but only two are to be considered as hopeless German-Christians and have as a result been discharged. The other 28 were genuine idealists and must still be regarded as loyal brethren because of their activity within the party on behalf of the church and Christian decency. III. Conversation with Director Lauerer, Neuendettelsau, October 13. There are two institutions at Neuendettelsau, namely, a deaconess home and its associated agencies, which are conducted by Inner Mission, and Foreign Missionary Association, which has been very prominent in missionary activity outside the country 6 . Dr. Lauerer is director of the former organization and has nothing to do, according to him, with the latter. This distinction is important because there is considerable question in the minds of local Ameri6 Schwerpunkte der 1841 von Wilhelm Löhe gegründeten Neuendettelsauer Missionsgesellschaft sind Neuguinea und Brasilien.

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can officers regarding the Foreign Missionary Organization, but they are satisfied that the Inner Mission work is free of Nazism. Dr. Lauerer appears to have defended his institution against Nazi encroachments with a certain degree of success. He regrets the fact that his fine Christian school system was virtually destroyed by the Nazis, that a munitions plant has been built very close to his large settlement, and that his hospital was taken over during the war by the SS. He continues to be disturbed that American troops have moved in large numbers and are even planning a military prison, which means that he will not be able to return to normal activity for a considerable period of time. Several times he referred to his regret that it was not possible to foresee the end to which some of his helpless charges were consigned when the Nazis removed them early in the mercy-death campaign. He pointed out that a number of these feeble-minded invalids were accepted in his hospital under a contractual agreement with the government who paid for their board and keep. When, therefore, the state cut off the payments and asked for the persons, Lauerer at first assented. Later when he had an inkling as to what was happening, he offered on the part of the institution to pay the hospitilization costs so that the invalids might remain7. Furthermore, he at once warned relatives of other inmates that it might be wise for them to reassume care for their own people. He was faced with the greed of the Nazi welfare organization, which looked for any excuse to take over his entire institution. And besides, Streicher was one of the worst Gauleiters in the country. But after all this was said, Lauerer stated that the German Church was guilty of "boundless cowardice" and he is inclined to agree that the church must accept the sacrifice of its clergy who belonged to the Nazi party. He is particularly eager to resume his contacts with Inner Mission work outside of Germany and offered to make full reports regarding his own work during the last years. Pastor Burkhardt 8 , who was present at our interview along with the head sister, is in charge of the external relations of the institution. IV. Conversation with Professor Althaus, Erlangen, October 14. I met Prof. AIthaus at the large church where he had just preached to about 1400 or 1500 people, which represents an increase of 75-100 per cent over preNazi church attendances. He does not attribute this increase in attendance to the relaxation of Nazi control but to the deep spiritual shock which has gradually been borne in on the people, especially in the course of the war. Professor AIthaus was head of the University for four months and is still in charge of the De-Nazification program. From 15 to 25 professors had to be dismissed, especially from the faculty of medicine. Vgl. H. RÖSSLER, „Euthanasie"-Diskussion, S. 199 ff Gemeint ist vermutlich Karl Burkert, seit 1931 Pfarrer an der Diakonissenanstalt Neuendettelsau, 1947 Kreisdekan von Bayreuth und Oberkirchenrat. 7

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He was very hopeful about the future, stating that Christians knew that a Hitler victory would bring an end to the church. Theological students could not belong to the Student Association. They could not speak or appear in public except in the church. In comparison with 250 theological students in 1939, the number declined from 50 to 20 during the war. Now there are again 200 students from all over Germany and they are deeply stirred in their desire to dedicate themselves to the ministry. Men who were active Nazis are not acceptable students of theology. AIthaus went on to say that about 200 pastors in Bavaria were members of the party. However, there was not one Nazi party member on the theological faculty at Erlangen. The University, guided by Klthaus, made a very thorough study of all faculty members amd hundreds of certificates were made up in cases where the professors were felt to be free of Nazi ideology 9 . On the other hand, Professor Althaus felt that the replacement of Patton was a hard blow insofar as it was followed by indiscriminate dismissals not only of active Nazis but of those who were merely nominal. There is considerable disappointment at the dismissal of Schäffer. Bavarians, AIthaus says, are not interested in socialism or communism, or except for a region around the Tegern lake, royalism. On the other hand, they are eager to participate in an open criticism of their past with a view to planning for their future. I inquired about Bishop Heckel, who was reported to be in Erlangen, and learned that he was conducting a bureau of missing persons and some special work for PW's. I apprised AIthaus of the renunciation of Heckel which had occurred at Treysa and informed him that it would be impossible for Heckel to appear on the scene as a representative of the German church in international matters 10 . While fully conscious of Heckel's compromises, Klthaus appeared to be surprised that Heckel was persona non gratissima with most people. In a brief word about Catholic-Protestant cooperation, Klthaus stated that both of them were collaborating in the charitable activity undertaken at the railroad station in the town. V. Conversation with Oberkirchenrat Bogner, Himmelreichstrasse 3, Munich, October 16. Bogner who spent most of the war as a pastor in Augsburg, has now an important position in the office of the Bishop. We had a long conversation about the treatment of pastors who were party members and Bogner stated that there were 72 - out of 1400 pastors - who were German-Christians in 1934. Young ' Zur Entnazifizierung der theologischen Fakultät und der Entlassung Althaus' im Februar 1947 vgl. W. VON LOEWENICH, Theologie, S. 185 ff. ; C. VOLLNHALS, Entnazifizierung, Kap. IV, 6. 10 Heckel war vom Rat der EKD bereits auf der Konferenz von Treysa im August 194 5 seiner Stellung als Leiter des Kirchlichen Außenamtes enthoben worden, führte jedoch das von ihm gegründete Evangelische Hilfswerk für Internierte und Kriegsgefangene von Erlangen aus fort. Vgl. J. WISCHNATH, Kirche, S. 98 f., Anm. 57.

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pastors had been of the opinion that all of these should be ruthlessly thrown out now, but Bishop Meiser insisted that they be treated in a more Christian manner and examined carefully as to their desire to acknowledge their error and repent. Most of them had changed their minds on the subject of Nazism in the course of the years, but ten proved to be stubborn and had to be dismissed. The party members who were supported entirely by the party could be thrown out of office when the invading armies arrived, but those party members who continued to fight for the church during the Nazi period - that is, proclaimed the gospel "Rein und Laut" must not suffer the same fate as those against whom they fought. Bishop Meiser seems to have been moved by the example of his predecessor, Bezzel, who took a very liberal stand against the obstreperous "Liberals" back in 1910. A token of his real attitude is to be found in the fact that he does not want to absorb pastors coming out of the eastern areas without examination as to their political past. It is not unlikely that 400 pastors will have to be taken into the Bavarian church and 75 of these are to be moved en bloc out of the Sudetenland, where numerous pastors were outspoken Nazis. It is my impression that there is less inclination on the part of the Bavarian church to divorce itself from its Nazi party member pastors than is to be found in any other German church 11 . One of the valid reasons may be that there are comparatively fewer German-Christians in Bavaria than in any other province, largely because of the strong Lutheran discipline, which is centered in the bishop, who met with his district deans once a month throughout the war. Church life seems to be healthier than in many other parts of the country, but there is no evidence of any strongly evangelical trend which might provide leadership for the whole country in the coming years. Bavaria remains the stronghold of conservatism which resists radical change in any direction. In other words, the future of the Bavarian church will not be informed by the Confessional movement any more than it was influenced in the past by German Christians. The fact that Bishop Meiser is a member of the new church government12 may conceivably be beneficial to the church government, but ought to be especially beneficial to him and to the Bavarian church. V I . Conversation with Bishop Meiser, now living at Paulastrasse 1, MunichSolln, October 16. In an extended conversation which lasted nearly three hours, I discussed with Bishop Meiser many of the larger problems which face the church at the present time. The Bishop puts at the basis of all his thinking with regard to Nazi and anti-Nazi activity the fact that the church must not permit itself to be affected by changes in the political scene. As a consequence, he is not inclined Zur Selbstreinigung der bayerischen Landeskirche Kap. IV, 3 - 5 . 12 Gemeint ist der Rat der EKD. 11

vgl. C. VOLLNHALS, Entnazifizierung,

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to take stringent measures against ministers who became members of the Nazi party out of political idealism, but continued to proclaim the gospel message according to church doctrine and, furthermore, proved in many cases to be better champions of the Christian faith than other ministers who never joined the party but at the same time did nothing to prevent its encroachments in the life of their congregations. The Bishop feels that ministers who were party members, except for the incorrigible German-Christians, have suffered more than enough for their mistaken faith in Hitler and that they can be relied upon to work in Christian interests in the future. I pointed out that the common run of Germans who are losing their jobs because of identification with the Nazi party would hardly be able to understand the reluctance of the church to penalize its ministers who had permitted themselves to associate with the Nazi movement. Furthermore, it seemed to me that ministers who acknowledged their own error would be among the first to insist that a part of their penance should be a demotion or change of status. Moreover, it was not logical to urge that the church should not permit itself to be affected by political changes under the Allies, when as a matter of fact the presence of Nazi pastors indicates that the church in the past had in fact been affected by political changes incident to Hitler's assumption of power. I note my own statements here simply because they appeared to have some effect on the Bishop, who apparently has been individually responsible for the lack of aggressive action in the Bavarian church against Nazi influence. Bishop Meiser wants to avoid above all the radical excesses usually associated with a far-reaching change of policy. He is justified in assuming that Nazi ideology made a slighter inroad in Bavaria than in other provinces. On the other hand, he is not aware that so far as the American military authority is concerned, the German church has not "established its credit" entirely, and therefore cannot immediately begin to send in long and detailed complaints regarding the treatment of persons associated even nominally with Hitler organizations. The Bishop states plainly that it is more important than ever for the church to stand by its dismayed people and to reflect to the government, as a loyal institution, popular feelings which may have an influence on civil administration. Therefore the church has been interested not only in trying to protect its own ministers whose infatuation with Hitlerism is genuinely cured, but also good church people whose very existence is now threatened by a loss of position and salary. He pointed to one instance in which a longtime civil servant who is now supporting 23 people was forced out of his job because of a remote Nazi connection. He named other instances in which elderly white collar workers were now forced to undertake manual labor for a living as the only alternative to starvation, and he pointed out that this policy virtually condemns such people to death. There is no doubt in my mind that Bishop Meiser is sincerely concerned for the welfare of his people and that he shares what is generally taken to be a

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Roman Catholic attitude with regard to church discipline and the administration of church affairs by church organs. He wants to prevent alien, ex-Nazi influences from coming into Bavaria in the persons of refugee pastors and may be depended upon to lend chief support to anything that goes by the name of orthodox Lutheranism, but not to lend much encouragement to an extension of the movement which has grown out of the Confessional Church. Stewart Herman

49 Stewart W. Herman: Interview at the Lithuanian Central Committee, Mergentheimerstrasse 62, Würzburg [13. Oktober 1945] WCC Genf, General Correspondence, 48. - Datiert: 21. 11. 1945. A visit to the Lithuanian Central Committee on October 13 in order to carry a personal message for an American friend revealed the existence of an important group of Lithuanians who were attempting to act as a central organization to represent the interests of all Lithuanian exiles in Germany. The most prominent man seemed to be Mr. V. Sidzikauska, former Lithuanian-minister in London and Geneva. One of the most active men is Mr. JohnTolischus formerly president of the Memel and brother of Otto Tolischus, New York Times correspondent whom I used to know in Berlin. Mr. Tolischus had remained in Berlin until February 1945 after being released from German arrest following the annexation of Memel in 19391. Mr. Tolischus told me that there are now about 200,000 Lithuanians in Germany, of whom 80 to 90 per cent have been gathered into camps. Germans have made it very disagreeable for these refugees to live in private homes and in many instances have refused to give them ration cards. The general tendency of the German authorities is to move all non-German refugees into special areas where they can be taken care of by UNRRA 2 . He stated further that these Lithuanian exiles are mostly fairly well educated and are not able to be assimilated into the population. Many of them belong to professions such as law, teaching, etc., which cannot be exercised. None of them wants to go back to Russia. Das Memelgebiet, der nördlich der Memel und der Ruß gelegene Teil Ostpreußens, wurde im Versailler Vertrag 1919 an die Alliierten abgetreten und später als Gliedstaat Litauen eingegliedert. Am 22. März 1939 wurde das Memelgebiet wieder dem Deutschen Reich angeschlossen. 1 UNRRA, United Nations Relief and Rehabilitation Administration, war 1943 als Hilfsorganisationfür die befreiten Länder Europas gegründet worden. Sie betreute in Deutschland die ehemaligen Zwangsarbeiter und heimatlosen Ausländer, die sog. Displaced Persons. Vgl. W. JACOBMEYER, Zwangsarbeiter. 1

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He mentioned another Lithuanian headquarters at Detmold, Bahnhofstrasse 6, and he believes that there is still another headquarters in Hamburg. He gave me the addresses of two Lithuanian Lutheran pastors, as follows: Pfarrer Zakuberras, Husum/Schleswig-Holstein, Krämerstraße 1. Pfarrer Pauparas, München-Oberföhring, Lohengrinstrasse, LohengrinKaserne N. 6. Stewart Herman

50 Stewart W. Herman: Interview with Senior Ebenezer Otter, Manes Ulice 3, Pilsen, October 15 [1945] NA Washington,

RG 260, 5/344-2/6.-Datiert:

3. 11. 1945.

Nuremberg 1 ,

After a rapid drive from I reached Pilsen over some very bad roads and spent more than an hour with Senior Otter in an attempt to find out what the Czech churches intended to do regarding the Sudeten Protestant Churches 2 . First of all, Senior Otter gave me a brief picture of the state of the Czech Church of the Brethren in Czechoslovakia 3 and particularly in the Pilsen district. The Church of the Brethren, which is a mixture of Lutheran and Reformed established in 1918, now counts 300,000 members, of whom 1/5 may be described as Lutheran and 4/5 as Reformed. The governing body is Synodal Council consisting of three ministers and three laymen. The church is divided into 13 administrative districts, each with a senior council. In the Pilsen district there are now seven parishes plus a number of mission stations. The Pilsen seniorat was organized 25 years ago at which time each of the two congregations in Pilsen had only 400 members (1914); now there are 26,000 members in seven churches. Most of the increase in members has come from converts from Catholicism. 1 Nach der Unterredung mit Altbaus in Erlangen am 14. Oktober 194 S war Herman über Nürnberg nach Pilsen gefahren. Anschließend reiste er Uber Furth i. W. nach München weiter, wo er am 16. Oktober Gespräche mit Bogner und Meiser führte (Dokument 48). 2 Nach der Gründung der tschechoslowakischen Republik schlossen sich die auf tschechischem Territorium liegenden deutschen evangelischen Gemeinden im Oktober 1919 zur „Deutschen Evangelischen Kirche in der Tschechoslowakei", wenig später umbenannt in „Deutsche Evangelische Kirche in Böhmen, Mähren und Schlesien", unter Kirchenpräsident D. Erich Wehrenfennig zusammen, während die in der Slowakei lebenden deutschen Protestanten der slowakischen Kirche zugeordnet wurden. Im August 1940 wurde die Kirche unter dem Namen „Deutsche Evangelische Kirche im Sudetenland, in Böhmen und Mähren" in die DEK eingliedert. Vgl. K. MEIER, Kirchenkampf, Bd. 3, S. 552 ff. 3 Die tschechischen Protestanten schlossen sich im Dezember 1918 zur „Evangelisch Böhmischen Brüderkirche" zusammen.

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There is a great need of additional pastors in the Pilsen area, but there is as yet no sign of additional students to be trained for the ministry. Otter is looking forward particularly to filling out the frontier areas which will be evacuated by the Germans, but he himself is not only superintendent of the district but must care for a congregation of 6,500 members with the help of only one deacon. He admitted that church attendance was not very good and gave as one of the reasons that many Catholics who became Protestants are not yet integrated into the life of the church and by their conversion merely expressed dissatisfaction with their previous religious affiliation. As regards the Sudeten church, Otter stated that all Czechs are firm in their conviction that Germans must leave the country. However, most Czechs wanted the Germans to leave in good order and under the most humane conditions, as has been verified by the statements of the government in its agreement with the Potsdam declaration4. The Sudeten churches will be taken over - the Catholic by the Catholics and the Protestant by the Protestants. A time has not yet been decided upon, however. Many German pastors have already left, that is, they went at the beginning of the war as they were drafted into the German Army and they have not had any opportunity to return to their parishes. Otter knows of no German pastors who have left in advance of their congregations. The Church of the Brethren is interested in making the transition for the German Church as easy as possible. It is interested not only in the property which the Sudeten churches will leave, but also in the quarter million Germans who may perhaps be allowed to stay in Czechoslovakia. Otter stated that the Czech national church is also very much interested in the property of the German churches and that it will want to have a lion's share, befitting its one million members, but it is not interested in the Germans who may be left behind. Consequently, the Brethren Church proposed to Superintendent Wehrenfennig, Gablonz[/7Vei/?e], that the Sudeten churches should merge with the Brethren Church in self-protection. At first Wehrenfennig was not inclined to look favorably on this proposal, but recently he had agreed to the suggestion and steps are now being taken to effect a merger. It remains to be seen how far-reaching the merger will be. There has been a certain degree of spiritual communion between the German and the Czech pastors. For instance, the pastor at Marienbad, Josef Mittag, was a strong member of the Confessional Church, and as such worked sympathetically with Czech pastors. On the whole, however, Czechs are convinced that 90 per cent of the Sudeten Germans were Nazis. In Artikel XIII der amtlichen Verlautbarung vom 2. August 1945 über die Konferenz von Potsdam hieß es, daß die „Überführung der deutschen Bevölkerung oder Bestandteilen derselben, die in Polen, Tschechoslowakei und Ungarn zurückgeblieben sind, [...] in ordnungsgemäßer und humaner Weise erfolgen soll". Druck des Potsdamer Abkommens (Konferenzkommuniqué): E. D E U E R L E I N , Potsdam 1945, S. 350 ff. 4

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Otter himself, although not bitter, has some unpleasant memories of German treatment. For over a year during the war he was a prisoner in four different penitentiaries in Germany. He was removed ostensibly because of the circulation of an American religious periodical which quoted a Benes* speech made in the United States, but actually because of his considerable influence among the people of Pilsen, where he was very well known. He had a very good friend, a professor who was a member of the Czech national church, who manufactured for himself a shortwave radio. Otter occasionally listened to the radio and it was to the professor that he brought the U. S. periodical, which actually had entered the country before the United States was involved in the war, but was found in the professor's house after Pearl Harbor. This professor, who wrote the beautiful liturgy for the Czech church, died in concentration camp and his wife was sentenced to three years after betraying the fact that Otter had originally brought the periodical. Otter was sentenced to five years and his son to two years, but both were released by the advance of the American army. Otter also stated that the Jews of Pilsen were among the first to be taken out of Czechoslovakia and only a very few have survived to come back. I returned to Bavaria via Furth [i. W], En route coming and going I tried to observe as much as I could about life in the Sudetenland and occasionally I stopped Germans on the road to find out what they were doing, where they were going, etc. In comparison with the situation that I had found in Polishoccupied territory and in the Russian zone, the Sudeten area was a land of utter peace and tranquility. Czech military uniforms were to be seen in large numbers in the immediate area of the border, and of course all Germans, including children, were wearing white or yellow armbands to differentiate them from the Czechs. For miles we traveled through country in which we saw only people with such armbands. They were talking in the streets, working in the fields, or en route to factories on their bicycles. Whenever I saw women heavily burdened or drawing small carts I inquired whether they were refugees and I was always told that they were merely going from one village to the next after having bought some supplies or in order to make a visit. I might add that I made a point of questioning such people only on long stretches of the road where no Czechs were visible who could possibly embarrass the Germans later. One group of women said that they were just completing a ten-mile round trip to buy their bread from a bakery which was able to serve them because there were practically no Czechs in the village. Germans are allowed a certain amount of grain but they must mill it and bake their bread themselves, as Czechs have priority in the local bakeries. I asked on several occasions whether any Germans had as yet left the land and was told that none had but that all of them were expecting to be forced août any day. At present the borders are so strictly controlled, both by Czechs and Americans, that no passage is possible without proper permits.

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The Czechs who have already entered the Sudeten area are evicting Germans from their house or forcing them into one or two rooms, thus depriving Germans in effect of the use of their property. Germans are not only permitted but required to work in the fields and factories for wages which are strictly controlled or for certain allotments of food. I must confess my own amazement at finding conditions relatively favorable, after hearing about the large-scale evictions and evacuations into Saxony. Presumably, the attitude of the Czechs toward the Sudeten Germans in the northern part of Bohemia is quite different from that in the southern and western parts, through which I traveled. Furthermore, I am convinced that Senior Otter wishes to do what he can to ameliorate the fate of the German church, but that he is not inclined to do anything which would counteract the present temper of the Czech people. All German signs and posters have been removed from public places, but my prevailing impression is that the people were not burdened by the tremendous destitution and sorrow which is to be seen east of Berlin. Children invariably waved gaily at my jeep, and grownups were very friendly and helpful, despite the uncertainty of their future, especially in the case of wives who would soon have to leave their homes for unknown destinations where their husbands who are still prisoners of war might have great difficulty in ever finding them. Stewart Herman 51 Report of Dr. Sylvester C. Michelfelder on his Visit to Germany and Alsace, October 15th-25th, 1945 LWF Genf, ES/ILL, General Correspondence Germany, Series P, 1945-1949, Reports on Conferences and, Visits 1945/46; Ν A Washington, RG 260, 5/3442/6.-Kopf: World Council of Churches, Department of Reconstruction and Inter-Church Aid, Division of Material Aid. -Datiert: 7. 11. 1945. Note: Since Dr. Visser't Hooft and Dr. Stewart Herman will make reports also this report will contain only such material which would not be reported in the other two1. Thumb-nail descriptions by the way. My first impressions of destroyed cities in Germany were at Freiburg. 1 Mit Michelfelder reisten Cavert, Koechlin und Visser't Hooft, um als Vertreter der Ökumene an der Ratstagung der EKD in Stuttgart vom 18./19. Oktober 1945 teilzunehmen. Zur Begegnung in Stuttgart vgl. die Berichte Visser't Hoofts, Koechlins und Beils (Dokumente 53-55). Nach der Ratstagung kehrten Koechlin und Visser't Hooft in die Schweiz zurück, während Cavert, Michelfelder und Herman, der sich bereits in Deutschland aufgehalten hatte, nach Frankfurt weiterreisten. Vgl. Dokumente 57-59.

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The area around the Cathedral Church is one of complete destruction: business-houses and apartment-houses, and in the center of it all the Cathedral Church. Once it was the pride of all people, now shattered and a monument to the destructiveness of man. Brave people are cleaning it up; a few people were kneeling at broken benches, their prayers unobstructed by a ceiling where bombs had torn huge holes. The sky is visible. The beautiful stained glass-windows are gone, blown into smitherines. Someone was working on what was left of the organ; some brave soul, an organ-builder no doubt, trying to straighten out the twisted pipes and broken wires. Fortunately the church did not burn as did practically all buildings within several blocks of it. In thirty-five minutes American airmen destroyed what it took centuries to build, killing 35,000 people, most of whom are still lying under the debris in the buildings in the cellars of which they sought refuge and safety. Surviving relatives have placed little crosses and flowers on the heap of rubble which now is their grave. The grass has started to grow mercifully hiding the hideous mounds. We drove on through Pforzheim, another city almost obliterated, arriving at Baden-Baden a city which suffered very little destruction. It was one of the play-cities of opulent Germany. Baden-Baden ordinarily has a population of 25,000. 50,000 visitors came during the winter months to take cures for imaginary or real ills. N o w the city, like many others in French territory, is being guarded by Mohammedan troops from Algeria. They stand at every corner with their sharp bayonets and a handgrenade, hanging from their belt. We were entertained by the courtesy of the Protestant Chaplain, Colonel Marcel Sturm, who provided for our party every comfort that the French Army could give. The Governor [ L a f f o n 2 ] received us in his mansion. We were fortunate in getting a report from Prof. Pierre Scherding, Professor of Theology of the University and Seminary at Strassburg in Alsace who had just come from the meeting at Bad-Boll 3 . He stated that there were 120 men there, both lay and clergy. He stated: "It was evident that the men at this conference were ready to accept responsibility for the ills of Germany today because they did not recognize the evils of national-socialism earlier." He also stated however that these same men were disappointed in 1936 when the Allied nations allowed Hitler to reoccupy the Rhineland area without a single soldier blocking the way. This was the first reaction we had of the German populance, a new feeling toward a reborn Germany free from Hitler. Dr. Cavert and I had a very close call in an automobile accident. We were spared by the Providence of God. Both of us feel that God must have some 2

Vgl. Dokument 53, Anm. 5. Zur ersten Tagung der Evangelischen Akademie Bad Boll vom 29. September bis 12. Oktober 1945, die sich vornehmlich an „Männer des Rechts und der Wirtschaft" wandte, vgl. E. MÜLLER, Widerstand, S. 77 ff. Vgl. auch den Bericht des französischen Militärpfarrers A. Cabrol: "Rapport sur la réunion des théologiens, juristes et économistes convoqués par l'évêque Wurrn à 3

Bad Boll, du 29 Septembre au 12 Ottobre 1945 " (AO COLMAR, CCFA-DGAP, C. 3303, p. 94, d. 4).

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special duty to perform or our car would have been crushed by the huge coal truck which hit our car twice. Neither of us were hurt. I report that there were no runs except the water and gas which ran from both the truck and the car, two hits, and two errors, one by our driver and the other by the driver of the truck. We drove to Stuttgart and I saw another city the center of which is completely wrecked. Our party took a walk through the deserted streets at night. The moon was shining through the walls of the "Stiftskirche", once the pride of the Lutheran Church of Württemberg, now a complete ruin which can never be rebuilt. It gives one an eerie feeling standing in desolate streets with the moonlight showing the dogs and the cats prowling about the ruins as they still do in the ruins of the old Roman Forum. One need not to go to Greece or Rome to see ruins; any bombed city of Germany will suffice to satisfy anyone's curiosity. Heidelberg now has no monopoly on a ruined "Schloss" and its Beleuchtung to remind German citizens of the history of an inglorious past. The Germany of the future will have plenty of reminders of their complete defeat in this world war. Hitler was right at least in this when he prophesied: "When I get through with Germany you won't recognize it." What German Protestants hear in Church. On Tuesday evening, October 17th., our party attended a Service of worship in the Markuskirche which was one of the few churches in Stuttgart not in ruins (for further details, see Dr. Visser't Hooft report, Seer. Gen. 4 4 ). Dinner at the home of Bishop Wurm in honor of the Bishop of Chichester [Bell], those present were5: Mrs. Wurm, the Reverend E. G. Rupp, who accompanied the Bishop of Chichester, Pastor Schumacher the son-in-law of Bishop Wurm with his wife, Dr. Stewart Herman and the undersigned. It was a simple meal served in typical Württemberg style. Bishop Wurm toasted the Bishop of Chichester and reviewed the many reasons why he personally and other German church men had such a regard for his distinguished visitor. The Bishop of Chichester in his usual manner graciously paid respect to Bishop Wurm as the new Head of the Evangelical Church in Germany and assured him that he and the British people in the Anglican Church were very much concerned about the future of the revived church. Later Dr. Hans Asmussen and Pastor Martin Niemöller and his wife joined the party. A very interesting discussion of the entire situation followed. My interview with Pastor Niemöller. Knowing that Dr. Niemöller would be present at this dinner I told him I wanted to have him explain to me what actually happened in that unfortunate Dokument S3. Der Empfang fand am Abend des 18. Oktober statt. Vgl. auch G. RUPP, "I seek my brethren", S. 24.

4 5

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interview in Naples 6 .1 explained to him the reaction of the American public to the newspaper account. He was greatly disturbed and stated: "Imagine a person in prison two years, cut off from all information from the outside world except that brought by his wife who came to see him every two weeks. This was my predicament. Our conversation was always in the presence of the Gestapo and had to be restrained. My wife informed me that my friends advised me to enlist. I thought this would be a way to get out of prison and serve the cause which I loved, my Church and my God. I thought, if Hitler would win this war it would be the end of the Christian Church in Germany. Should Germany lose, Germany likewise would be destroyed as a nation. I thought if I could get out of prison I could then lend my influence in the overthrow of Hitler and save my country perhaps through a negotiated peace." But then, I said to Dr. Niemöller: "Please make clear to me and answer this question. If you had known at the time that your own enlistment would have given victory to Hitler's armies, would you have enlisted?" He looked at me in astonishment and with a emphatic gesture he answered: "No! No! Never!" This is the explanation of a man who was a personal prisoner of Hitler himself, who loved his God more than he loved his country or his own life and who even today is ready to lay down his life rather than to deny his Christ or see another dictator come to Germany who shall enslave the people and the Church. You cannot be in the presence of such a great personality as Martin Niemöller without realizing that here is a man like a re-incarnated Jeremiah or John the Baptist. Here is another Bonivard of whom Byron might have written the same poem as on the Prisoner of chillón7, only changing the scene to the concentration camp of Dachau. To understand Niemöller, better read Byron's poem and especially where he describes how Bonivard was completely bewildered as his liberators led him out to freedom. My sympathies are with Pastor Niemöller, and after discussing the interwiew which was held in Naples not only with Pastor Niemöller but with two chaplains who were present when that interwiew was held I am convinced that the whole story was not told by the reporters. Niemöller did admit that he offered to enlist. He also did say that he objected to the nazi regime for religious reasons, because Niemöller considers every question whether political or economical, a religious question. Since the national socialist régime ran counter to God's command by killing the weak and helpless it posed a religious question. The Bible says: Thou shah not kill. Hitler urged his people to bring children into the world even outside of wedlock, the Bible says: Thou shalt not commit adultery. And so Dr. Niemöller explained his position that he objected to Hitler on religious grounds. And who would not? Niemöller is pale. He and 2 « Niemöllers Neapel-Interview vom 5. Juni 1945 vgl. Dokument 11. François Bonivard (1493-1570) kämpfte für die Unabhängigkeit Genfs gegen den Herzog von Savoyen, der ihn 1530-36 in Chillón gefangenhielt. Er diente Lord Byron als Vorbild für "The Prisoner of Chillón" (1816). 6

7

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his wife have suffered much. He is handicapped by low blood pressure. The terrific strain of twelve years under Hitler can be seen in both of them. Niemöller is not the only one who has a message for the Church. All the others who were in prison and suffered arrest have their message also. I believe that these modern martyrs to the cause of the Christian Church must be the Evangelizers of the new world. And in this group I include not only Germans, but Poles and Norwegians, and Dutch and French, and Czechoslovakians and Italians, and Danes and Finns, and Esthonians and Latvians and the dwellers in little known countries, who have suffered under the satanic persecution of Hitler and his followers. Like the Christians of the first century, they are coming out of the modern catacombs and know not only what they believe but especially W H O M they believe. Material aid in the rechristianization of Germany. The Committee of Reconstruction under the leadership of Dr. Eugen Gerstenmaier and with Bishop Wurm as chairman of the Committee has projected a comprehensive program, first of "self-help" by the church itself 8 . Huge quantities of foodstuffs are being collected in the country. In every part of Germany there will be committees in the Church and in the larger church bodies to supervise this reconstruction program. Every agency of an "Inner Mission" nature will be recruited. The Church is not asking for help, but it is quite obvious that Germany cannot find enough materials within its borders to help. (For further report on the great need, see special documents on the Russian occupied territory, and the report on the millions of refugees who will pour through the Berlin funnel into the American and British zones 9 .) Our visit to Heilbronn. While going from Stuttgart to Frankfurt we detoured through Heilbronn, one of the most thoroughly devasted cities ruined by aerial bombardment and artillery fire. It, too, is a city of the dead. Dr. Gerstenmaier suggested that this ought to be the first place where we would place a church hall. The churches are completely ruined with no chance to rebuild. Upon seeing this city we all agreed. Our visit to Military Authorities in Frankfurt. Dr. Cavert, Dr. Herman and I made very important contacts with the military authorities. We started in with the Division of Education and Religious Affairs 10 , where we were assured that they were eager to get our viewpoint. We then proceeded through various departments, such as welfare, and finally Zum Evangelischen Hilfswerk vgl. J. WISCHNATH, Kirche. Einkommende Berichte über das Flüchtlingselend wurden u. a. durch den „streng vertraulichen " Informationsdienst „Das Hilfswerk der Evangelischen Kirche in Deutschland. Dokumente und Berichte" an die Ökumene weitergeleitet (WCC GENF, Inter-Church Aid, Germany (East and West)). Vgl. auch Dokument 72. 10 Korrekte Bezeichnung: Education and Religious Affairs Branch. 8 9

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to General Adcock and then to General Eisenhower. These are the conclusions. Germany will not be helped with outside food to increase the calories of their rations until the standard in formerly occupied countries has been raised. However there was an indication that the military authorities realized that evidently this material aid must be given or millions will starve. Dr. Cavert had the privilege of paying his respect to General Eisenhower upon presenting a letter of introduction from Secretary of War Patterson. On the next day11 Dr. Stewart Herman and I were presented to the General [Eisenhower] by his secretary and talked over this matter of the Church for fifteen minutes. He seemed very much interested in our approach and our explanation of Niemöller's attitude. We were advised to present a petition12 in a formal statement to the military authorities so that they might give us an answer. Our program now is this. The Division of Material Aid of the Department of Reconstruction and Inter-Church Aid with headquarters in Geneva must concern itself with material aid for all Europe, of which Germany is only a part. Because of the peculiar nature of aid for Germany, requiring a special interpretation, we are suggesting that a man from the World Council [of Churches] to be known as the liaison representative for Germany should establish at least part time headquarters in Germany, so that he may act as an interpreter of the military rules and conditions to the Evangelical Church in Germany. He can likewise interpret the problems of the Evangelical Church and the personalities involved to the military authorities. This liaison man will thus in turn interpret the conclusions to the Division of Material Aid of the Department of Reconstruction in Geneva. Because of this situation we are petitioning the military authorities to grant freedom of movement in and out of Germany for long periods of time for two men. We are suggesting that Dr. Stewart W. Herman be the liaison man13 for the time being in Germany, and Dr. S. C. Michelfelder be granted the same freedom of movement as Acting Director of the Division of Material Aid and as the Lutheran representative from America in Geneva. Cleared with UNRRA 14 . On the following day we had a very satisfactory interview and explanation Am 22. Oktober 1945. Α. BOYENS, Kirchenpolitik, S. 44, gibt fälschlicherweise den 23. Oktober an. Diesen Schritt unternahm Herman am 6. November 1945, als er General Eisenhower im Namen der Wiederaufbau-Abteilung des ökumenischen Rates der Kirchen das Memorandum „Liason between American Military Government, Protestant Churches of Germany, World Council of Churches" zusandte. Druck: Α. BOYENS, Kirchenpolitik, S. 92 ff. 13 Zur gewünschten Institutionalisierung eines offiziellen Verbindungsmannes kam es jedoch erst nach längeren Verhandlungen im Sommer 1946. Für die protestantische Seite übernahm diese Position Samuel Me Crea Cavert, der im November 1946 von Julius Bodensieck abgelöst wurde. Vgl. A. BOYENS, Kirchenpolitik, S. 45 f.; B. MC CLASKEY, History, S. 21 ff. 14 UNRRA, United Nations Relief and Rehabilitation Administration, war 1943 als Hilfsorganisationfür die befreiten Länder Europas gegründet worden. In Deutschland war ihre Tätigkeit auf die Betreuung der ehemaligen Zwangsarbeiter und heimatlosen Ausländer, der sog. Displaced Persons beschränkt. 11 12

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of the scope and limitations of UNRRA. We came to clear understanding of where the Material Aid Program of the World Council of Churches would augment the Program of UNRRA and in no-wise be in competition. Our return via Strassburg. We returned by army car by the way of Strassburg where we contacted the President of the Lutheran Church, Dr. Hoepffner1 .1 had sent to him a questionnaire concerning all the Protestant churches of Alsace through Professor Pierre Scherding. The first report which he gave me is now in the hands of the Reconstruction Department and will be released shortly. Strassburg is not heavily damaged. And the people of Strassburg are energetic in their restoration of that which is damaged. We were advised to stop at Ostheim which is a town completely destroyed where one of our barrack churches purchased in Switzerland has been set up. We arrived in that city and saw a place where even the ruins were ruined. The only living thing that look like a new construction within the village was a stork's nest on a single wall, standing alone in the wreckage. The tricolor of France was there beside it, a symbol of new hope and new life for the people of Ostheim freed from the Nazi heel. The churches, two of them were completely wrecked for here was fought one of the bitterest battle of the last stage of the war in the Colmar pocket. The pastor described how he and his family were hiding beside the walls of his church when the German and American artillery were exchanging shells above their heads. They could see them both and saw the tide battle go back and forth until finally the German guns were silenced. The barrack chapel is the most beautiful thing in town. It stands by itself amidst the ruins of some of the residential district. Its little spire points heavenward, even as a steeple of a cathedral. It is a symbol to all who have lost all their earthly possessions. It's neat, clean walls invite the passer-by to enter. Its birch wood-fence around the chapel sets it apart as a hallowed place. As you enter its portals you are impressed by the dignity of it all. The first thing you see is a beautiful crucifix on the altar. Then you see the Scripture verses painted on the walls. The pews are carefully made and varnished. They also expect crowds, for they have even arranged seats on the end of the pew which can be pulled out. Little wooden hat racks are fastened to the bottom of the pews on the right side of the auditorium, where the men sit. The World Council [of Churches] can well be proud of this church hall and may hundreds of others be placed where there are no places of worship. Pictures of this chapel may seen on request. Conclusion. The new Division of Material Aid of the World Council of Churches, as apart of the Department of Reconstruction and Inter-Church Aid, accepts its responsibility only as a means to an end, as Christ fed the multitude in the 15 Zuvor, am 23. Oktober 1945, hatten Michelfelder und Herman noch Maas und Rosenkranz in Heidelberg aufgesucht (Dokument 59).

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wilderness; not merely to satisfy their physical hunger, but for the purpose of each of His miracles "that the Son of God may be glorified thereby". May the bread, or the bicycles, or the chapels, or the medicines direct men's hearts to Him who said: "Come to me" and also said: "Lo, I am with you alway, even unto the end of the world." S. C. Michelfelder

52 Karl J. Arndt: Report of Stuttgart Meetings, October 17th to 19th [1945] NA Washington, RG 84, 73713; RG 260, 5/341-2/41. - Kopf: Headquarters, Office of Military Government for Germany (US), Public Health and Welfare Division, Religious Affairs Branch. - Datiert: 24.10.1945. Memo to: Major M. M. Knappen, Chief, Religious Affairs Branch. 1. According to orders (AG 30014 L-10-256, 11 October 1945) I escorted Bishop Otto Dibelius and Dr. Eberhard Bethge (German Civilians) from Berlin to Stuttgart and back, leaving here October 16 and returning to Berlin October 20. Purpose of the trip was to attend the first meeting of the Council of Twelve of the Evangelische Kirche in Deutschland and to make possible a meeting with the Ecumenical Council 1 . 2. The meetings were preceded by a religious service in the Markuskirche, Stuttgart, beginning at 19.30, 17 October, at which Landesbischof Wurm, Bishop Dibelius and Pastor Niemöller spoke. The church was filled to capacity. Seats had been reserved for the US Army. A number of officers and men were present. 3. In the course of his address, which proceeded from an Old Testament prayer, Landesbischof Wurm explained that the meeting of the Council of Twelve the next day was the occasion for the service that night. The Stuttgarters were to hear from representative men in the Council, for the Council did not wish to govern from above but earnestly desired to keep in close touch with the feelings and the wishes of the people of the church. He pointed out 1 Gemeint ist der ökumenische Rat der Kirchen, auf dessen Initiative die Begegnung zustandekam. Zur ökumenischen Delegation gehörten: Bell, Cavert, Koechlin, Kraemer, Maury, Michelfelder, Sturm und Vtsser't Hooft. Weiterhin anwesend waren Herman und Rupp. Vgl. auch die Berichte Michelfelders, Visser't Hoofts, Koechlins und Beils (Dokumente il, 33-55). Zur Entstehung und Aufnahme des Stuttgarter Schuldbekenntnisses vgl. G. BESIER, Geschichte; A. BOYENS, Schuldbekenntnis; J. G L E N T H 0 J , Dokumente, S. 327 f; M. GRESCHAT, Schuld; M. GRESCHAT, Zeichen; H. LUDWIG, Barth; C. VOLLNHALS, Kirche, S. 130 ff. Druck: KIRCHLICHES JAHRBUCH 1945-1948, S. 26 f.; M. GRESCHAT, Schuld, S. 102 (Text auch unten S. 292f.).

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that in the midst of all the present suffering the German people were surrounded by Christians of the entire world, who also had suffered heavily but who had not permitted themselves thereby to be blinded. In this connection he expressed his joy over the coming visit of the Lord Bishop of Chichester [Bell] and his special appreciation for the Lord Bishop's protest against the general condemnation of the German people. He expressed his pleasure over the presence of clergymen from the United States, Holland, Switzerland, Sweden2, England and France. Not since the days of the battle for the church against the Nazi state had such a meeting as this one taken place, but this meeting was to be dedicated to peace. 4. Pastor Niemöller's address followed. He chose Jeremía 14,17 ff. as his text and then pointed out how fitting these words are for a man who for many years has been cut off from his people, whom he loves, and who now slowly is trying to find his way back. As Jeremía was sad over the plight of his people, so his heart was heavy from the sight of the aimless wanderings of the German people. It was clear that the last twelve years had been years of visitation. He explained that the cause of all this misery is not found by blaming the Nazis or militarists but only by seeking within one's own heart and by confessing that "we" have sinned against God. Could the Nazis, he asked, have lead the Germans if the Christians had objected effectively? 5. The only happy moment of his imprisonment was when a Gestapo agent in the course of an examination asked him (in December 1944) why the Evangelical Church of Germany had not once prayed for victory. 6. Never again must the Christian control of Germany be lost. He called for repentance and then for renewed service, not to one's self but to the world. The world was waiting for proof that the Church practises love. He called the situation in Stuttgart a paradise in comparison to the situation in the East. He stressed the point that reconstruction must not depend upon the outside but must proceed from within Germany. Pastor Niemöller stated that the former state did not want peace with the church and quoted from a secret report of 1937 which has now come to light according to which the Nazis misrepresented the church strength in Germany in 1937. 7. He expressed his gratification over the fact that it was again possible to speak freely in the church and in conclusion called to mind that one must always obey God more than men. 8. Bishop Dibelius's address pictured the great distress in the East and stated that the number of persons who would die during the coming winter from cold and hunger would be many times greater than the number of dead lost in this war. He stated that dead had become easy because life was so very hard. 2

Der ökumenischen Delegation gehörte kein schwedischer Vertreter an.

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He called for gifts, however small, to help in this terrible distress. He cited examples of unusual aid in small communities. The Bishop called it a pecular curse of this time that people believed misery can be healed by use of force, when love alone can bring aid and improvement. 9. It was clear that the audience constituted a united group of believers. The hymns sung were all known and all joined in singing without hymnals or other texts. Bishop Dibelius's report on the expected death rate brought forth cries of lament and woe which rose spontaneously from the assembly. 10. The three addresses were recorded for broadcast over Radio Stuttgart the following Sunday. I was informed that Bishop Dibelius's address3 would not be broadcast because the picture of distress in the East would offend one of our allies. 11. On the morning of the 18th there was a closed meeting of the Evangelische Zwölferrat (Council of Twelve), which I did not attend. Lieutenant Lapp, who had joined our party at Frankfurt, and I did attend a meeting of the officials of the Evangelisches Hilfswerk, Chaplain Sturm of the French Army, and the following men from the Ecumenical Council: Dr. Stewart Herman, Dr. Cavert, Dr. Visser't Hooft, Dr. Michelfelder, Professor Kraemer, Dr. Koechlin, and Pastor Pierre Maury. This meeting was chiefly devoted to a report from the Evangelisches Hilfswerk on the most pressing needs in the German areas. It was pointed out that transportation provided one of the greatest sources of difficulty. There was a great need for medical supplies. Social diseases were spreading rapidly in the East due largely to extensive raping. 12. Colonel Dawson received all of the visiting delegates at a tea from 14.15 to 14.45. Landesbischof Wurm thanked the Colonel in the name of the group for his hospitality and the Colonel responded. 13. From 14.45 to 15.45 the Zwölferrat met with representatives of the World Coucil of Churches 4 . On the morning of the 19th this meeting continued with the Lord Bishop of Chichester present. Because the American representatives expressed a preference for an unofficial atmosphere, Chaplain Sturm and we did not attend. Karl J. Arndt Evangelical Affairs 3

Dibelius sprach am 17. Oktober 1945 zuerst auf der Kundgebung in der Markuskirche und anschließendim Furtbachhaus. Überlieferungseiner dortgehaltenen Rede: LKA STUTTGART, D23/8. 4 M. GRESCHAT gibt, gestützt auf die Aufzeichnungen Niemöllers und Meisers, als Beginn 16.00 Uhr an (Schuld, S. 92), während Koechlin den Beginn auf 15.00 Uhr datiert. In diesem Fall kann für das mehrfach belegte „ökumenische Cafégesprâch", in dem sich Visser't Hooft, Asmussen und Niemöller nach dem Empfang bei Dawson, dem Militärgouvemeur für Württemberg, auf die anschließende Behandlung der Schuldfrage verständigten, nur wenig Zeit zur Verfügung gestanden haben.

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53 Willem A. Visser't Hooft: Report on the Visit of a Delegation from the World Council of Churches to Germany [15.-20. Oktober 1945] NA Washington, RG 260, 5/344-2/6. - Kopf: World Council of Churches, Seer. Gen. - Datiert: 23. 10. 1945. - Druck mit geringfügigen Änderungen: Not Strangers, But... Brethren! Report on the Visit of the World Council Delegation to Germany, October, 1945, New York, o. D. [1945]. 1. Preparations. In their meetings at London and New York in April and May 1945, members of the Provisional Committee had expressed the strong desire that as soon as possible contacts should be established with those leaders of the Church in Germany who had rendered a clear witness and who had not repudiated ecumenical conventions and principles1. In the early summer the churches of the Netherland proposed that the first delegation to go should be one of the churches of countries which had been occupied. Pastor Boegner and Bishop Berggrav agreed with this plan and it was hoped that a small group of delegates from Norway, France and Holland should go as soon as possible. The technical preparations were, however, more difficult than had been anticipated. At the end of August the Treysa Conference was held which put the leadership of the Protestant Church in Germany in the hands of men who had taken a clear stand with regard to national-socialism. In view of this development it seemed imperative that as soon as possible a more representative delegation from the World Council [of Churches] should meet with the new Council of the German Church, and when information came that that Council would have its first session in Stuttgart on October 18th, it was decided to send the most representative group that could be brought together. The persons invited to participate were: Dr. Samuel Me Crea Cavert, of the Federal Council of the Churches of Christ in America, now on leave with the World Council of Churches; The Bishop of Chichester [Bell] who came with messages from the Archbishop of Canterbury [Fisher], from the Free church leaders and from the British Council of Churches; Dr. Alphons Koechlin, President of the Swiss Protestant Church Federation; Professor Hendrik Kraemer, representing the Netherland Reformed Church; Pastor Pierre Maury, representing Pastor Marc Boegner2 as chairman of the French Protestant Federation; 1

Vgl. Α. BOYENS, Kirchenkampf 1939-1945, S. 246 ff; J. G L E N T H 0 J , Dokumente, S. 327ff. Boegner hatte von der amerikanischen Militärregierung keine Einreiseerlaubnis erhalten, da er aufgrund seiner engen Kontakte zur Vichy-Regierung als persona non grata galt. Vgl. Murphy an State Department vom 2. Oktober 1945 (NA WASHINGTON, RG 84, 737/3). 2

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Dr. S . C . Michelfelder, Commissioner in Geneva of the American Section of the Lutheran World Convention; Dr. Reidar Hauge, representing Bishop Berggrav; Dr. W. A. Visser't Hooft, General Secretary of the World Council of Churches. The purpose of the delegation was to have a frank discussion with the leaders of the Protestant Church in Germany in order to remove existing obstacles to fellowship and to arrive, if possible, at the resumption of full ecumenical relationships. It did not prove easy to get the necessary permissions from the Allied authorities and until the last few days before the meeting it remained uncertain whether the problem of permits and of transport could be solved in time. We owe it very especially to the work of the Reverend Stewart Herman and the friendly collaboration of Pastor Marcel Sturm, Head of the French Protestant Chaplaincy Service, that these problems were solved in time for all except one member of the delegation3. 2. Before the meeting. The delegates who came from Switzerland, Dr. Koechlin, Dr. Cavert, Dr. Michelfelder and Dr. Visser't Hooft, were met by Colonel Sturm at the Swiss border and brought to Baden-Baden where they met Pastor Pierre Maury. The whole group were guests of General Koenig. The 24 hours in BadenBaden proved a most helpful time to prepare for the meetings in Stuttgart. The members of the delegation proved of one mind on the main questions. It was agreed that in order to make relations of full confidence between the German Church and the other churches possible, it would be necessary to have some expressions from the German Church as to its attitude to the acts which had been committed in the name of the German nation. On the other hand it was also agreed that it would be impossible to present this desire as a condition for that would mean that the declaration to be given by German church leaders would not have the character of true spontaneity, and it was, therefore, decided that the first approach would be to say that the delegation had come to re-establish fraternal relationships but that there were still obstacles to be removed4. Before leaving Baden-Baden, the members of the delegation were received by the Governor of the French Zone 5 and discussed with him several problems concerning the situation of the German Church in that territory, and concerning the reconstruction of church life. The Governor showed very Nicht erscheinen konnte Hauge. Vgl. auch die Berichte Koechlins und Beils (Dokument 54 und 55). 5 Die Delegation wurde nicht, wie der Bericht nahelegt, von Militärgovemeur Koenig empfangen, sondern von Emile Laffon, dem als "Administrateur général" die gesamte Zivilverwaltung unterstand. 3 4

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deep interest and accepted the various proposals and suggestions which were made in this connection. The delegation then proceeded to Stuttgart. O n October 17th several meetings were held about reconstruction matters with Dr. Gerstenmaier and other leaders of the Hilfswerk of the German Church. In the afternoon the first contact took place with Bishop Wurm. Owing to the difficulty of postal relations Bishop Wurm had not been aware that such a large delegation was coming, but he was extremely glad to see the delegates. In the evening an opening service in the Markuskirche was held 6 . At that moment Dr. Kraemer arrived also7. Bishop Wurm in opening the service addressed a word of warm welcome to the delegation. H e paid a special tribute to the Bishop of Chichester 8 . H e said that it was a great thing to know that Christians of other countries, including those who had suffered greatly, have not given up their faith in the unity and fellowship of the Church. This meant that Christians in Germany were not alone. He recalled the struggle of the Confessing Church and said that a time may come again when Christians in Germany will have to decide whether they want to obey God more than man. The next speaker was Pastor Niemöller who spoke with remarkable force. He read a passage from Jeremiah 14 [17-21] and said that this complaint was now the daily bread of Christians in Germany. Even in the Church it was not yet sufficiently understood that the last twelve years had been a visitation from God. It was not good enough to blame the nazis. The Church had also to confess its guilt. Would the nazis have been able to do what they had done if church members had been wholly faithful? A Gestapoman had asked him and it had been a great joy to him to hear it -: "Why have the Churches in all those years of war not prayed for victory?" But the Church had not spoken out sufficiently and that could not be repaired. It was not only because of the bad nazis, but also because of the failure of Christians that such tremendous suffering had been caused through the German occupation in Poland, Holland, Czechoslovakia, France, Norway, Greece and other countries. Repentance would have to express itself in willingness to bear each other's burden. One hope left was that a new day could be prepared by men who had the love of Christ in their hearts. Bishop Dibelius from Berlin spoke next and painted a grim picture of the situation in Eastern Germany. It was estimated that, unless a great change would come, five times as many people would die from hunger in the next six months as had been lost on the German side in the 6 Im Anschluß an die Kundgebung in der Markuskirche fand am 17. Oktober 1945 noch eine zweite Kundgebung im Furtbachhaus statt, die von Prälat Hartenstein geleitet wurde. Auf beiden sprachen Niemöller und Dibelius. Überlieferung der dort gehaltenen Reden: L K A STUTT-

GART, D 2 3 / 8 .

Kraemer kam direkt von Holland mit dem Flugzeug. Bell und sein Begleiter Kupp erreichten Stuttgart jedoch erst am Abend des 18. Oktober. Zum privaten Empfang bei Wurm vgl. den Bericht Michelfelders (Dokument 51). 7

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whole world war. In some regions the children under two years of age were practically all dead. In addition the agricultural reform meant a radical revolution in the whole structure of life and brought tremendous hardship with it. It would seem that according to God's opinion "we had not learned enough". Faith, however, teaches that though God can be hard His purpose is a purpose of salvation. The curse of our time is that man try to counter violence by violence. Violence can only be overcome by love. On the morning of the 18th, the Council of the German Church held its first meeting and the World Council [of Churches] delegates worked again on questions of reconstruction. In the early afternoon, Colonel Dawson, the military Governor of Württemberg, gave a reception to the German church leaders and the World Council delegation. The Colonel expressed his deep interest in the discussion which would take place. 3. The first meeting. Later in the afternoon the first meeting between the Council of the German Church and the ecumenical delegation was held9. All members except one of the Council of the German Church were present10. Unfortunately the Bishop of Chichester had not yet arrived because of transport difficulties and Dr. Reidar Hauge from Norway was not present either. Some religious officers of the occupation army, who had desired to take part in the meeting, graciously consented to leave the Council and the delegation to meet without the presence of uniforms. Bishop Wurm opened the meeting. He said that German church leaders had long looked forward to the possibility of an open and frank discussion. He referred to the present situation in Germany and said that nationalsocialism was now bankrupt. It was however very regrettable that, owing to some of the procedures of the occupation armies, many were already beginning to say that the grim picture which the nazis had painted of the results of German defeat was now proving to be true. This meant that the readiness to recognize guilt which had been quite strong at first was weakened and that the word of the Church which spoke of repentance was not as widely accepted today as it was a few months ago. There is already some criticism of the Church as taking the side of the occupying powers; it had been assumed that they would represent Christian nations and policies. But many now think that Christianity does not seem to have any influence on politics. In this way a great opportunity for the rechristianization of the people is being missed. It should now be clearly proclaimed that one cannot govern nations without the 9

Zwischen dem Empfang beim Militär gouverneur für Württemberg und dem ersten offiziellen Treffen der ökumenischen Delegation mit dem Rat der EKD hatten sich Visser't Hooft, Asmussen und Niemöller in einem Café darüber verständigt, daß in der anschließenden Sitzung die Schuld der Kirche zur Sprache kommen müsse (M. GRESCHAT, Schuld, S. 93.). Vgl. auch Dokument 52, Anm. 4. 10 Nicht anwesend war Oberstudiendirektor Dr. Meyer aus Hamburg.

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Sermon on the Mount. We must get out of the vicious circle of revenge breading revenge. The German nation ought, therefore, not merely to go back to the time before national-socialism, but go back much further and get away from the policies of conquest and power. It ought to look critically at Frederick the Great and Bismarck. The nation had to learn to concentrate on the works of peace rather than on the works of war. He appealed to the delegation to help so that this process should not be hindered. It was a great thing that in our delegation we could manifest the unity of Christians, including those from countries which had gone through terrible sufferings11. On behalf of the delegation Dr. Visser't Hooft said that they had come as a delegation from the ecumenical movement and especially from the World Council of Churches. At the same time, however, the members represented their own churches. They also had greatly looked forward to this hour of reestablishing of fraternal contact. The purpose of the delegation was to arrive at relations of true confidence. In this they were being helped by the memories of ecumenical relations with Christians of Germany in the past. They wished very especially to express their gratitude for all the struggle of the Confessing Church had meant to the other churches and to the ecumenical movement. The churches in other countries which had had to fight national-socialism owed a great debt to the Confessing Church in Germany. Dr. Visser't Hooft recalled that for many years official contacts between the German Church and the ecumenical movement had been impossible, but that personal contacts had always been maintained. He recalled the sacrifices that had been made in order to keep these contacts when this was very dangerous, and mentioned especially the name of Dietrich Bonhoeffer who had died for this cause. Now the time had come to resume full relationship for the World Council [of Churches] needed the witness of the Church in Germany. It desired to help the Church in Germany in its work of rechristianizing the German nation and in its work of relief toward the suffering. The relationships were now greatly facilitated by the fact that the leadership of the German Church was in the hands of men who had stood for the freedom of the Word of God and for the exclusive submission of the Church to its Lord. There were, however, still obstacles to be removed and questions to be answered. It should be avoided that misunderstandings should continue to poison the ecumenical atmosphere for many years. Bishop Wurm had asked the other churches to help the German Church. The delegation asked the German church leaders to help other churches to help the German Church12. Pastor Asmussen said that what had to be cleared up had to be cleared up between God and Christians of Germany. This had to be done without concern about consequences. He had decided years ago that in the first moment when he would meet brothers from the other churches he would say to them: 11 12

Andere Überlieferung: M. GRESCHAT, Schuld, S. 95 f. Andere Überlieferung: EBD., S. 96.

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" I have sinned against you as a member of my nation because I have not shown more courage." Precisely because he loved his own people he could not say that what had happened in the occupied countries was not his business. He knew that this kind of confession could be misunderstood but that was a secondary consideration. He had also much on his heart concerning injustice in the present situation, but the first word to have said now was a word of repentance. How the others would use this word, that was a matter in which the love of Christ would guide them. This was not an hour for clever diplomacy, but for the foolishness in Christ 13 . Pastor Niemöller said that the voice of the conscience of the German Protestant Church should now speak. The church that is now beginning to emerge in Germany, which has been born in the Confessing Church and which now takes its first steps is a church which realizes that together with the nation it has been on the wrong road. It knows therefore that it shares in the guilt and prays that God may forgive that guilt. This forgiveness must be the new source of power in the church. And this forgiveness must lead the church back into the fellowship of the Una Sancta, so that all together they could create something new in the world. He underlined the importance of helping to create a situation in which this process of seeking the forgiveness of God could really become effective and finished by saying: "Help us to make sure that this blessing may not be taken away because the confession of guilt is not taken seriously!" 14 . Pastor Niesel spoke along the same line and emphasized that precisely the most active fighters in the Confessing Church had felt most deeply the inadequacy of the witness in the guilt of the nation 15 . Dr. Kraemer spoke about his own church which had suffered and struggled much. Church leaders in Holland had often said to each other: When will we again be able to speak and pray with our German fellow-Christians? They had felt that there were great difficulties in the way. There was no hatred among Christians in Holland. Those who have suffered much have learned to be merciful in their judgement and are not embittered. The Church had fought against hatred although there was really enough reason for hatred. He also hoped that they could all talk together as standing before God and as having the common task of rechristianizing Europe. He had heard with deep emotion what Pastor Asmussen and Pastor Niemöller had said. He understood this to mean as a call, also to his own church, that they could only live from and in the forgiveness of sins. It could not be a matter of commercial traffic, - with some saying so much if others said so much; in the light of what had been said the other churches could now say to the German Church that they were ready to accept their full responsibility for what happened in Andere Überlieferung: EBD., S. 97. Andere Überlieferung: EBD., S. 97 f. 15 Vgl. EBD., S. 98. 13 14

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Germany. They would be able to say : "We have heard the voice of the conscience of the Church in Germany." And that was a reason for great gratitude16. Dr. Koechlin described the situation of the Swiss Churches which were in danger of an attitude of spectatorship since they have not suffered themselves. The words which the German church leaders had spoken would, however, have a great significance for the Swiss Churches too, since Switzerland had felt very acutely the menace of nationalsocialism. Dr. Koechlin said that thanks to the action of Karl Barth17 certain change in attitude to the German people had come. Certain people were afraid that contact would be re-established too easily and that sufferings of European nations would be forgotten too quickly. Therefore, it would be important to be able to say that the words that had been spoken by the German church leaders represented the unanimous conviction of the whole Council of the German Church. He hoped that the German Church would accept the invitation to join the World Council and that two or three representatives of the German church would participate in the February meeting of the Provisional Committee [of the World Council of Churches]19. Pastor Asmussen said that he understood that the ecumenical delegation would like to have a definite declaration from the Council of the German Church and he proposed that the Council should take a decision on such a declaration in its evening meeting. This proposal was accepted. The remaining time was consecrated to a discussion of the church problems in Eastern Germany. Bishop Dibelius described how difficult things became for the church as German communists took over the responsible positions of government. This became especially clear in the realm of religious education in school. A full report was also given about the situation in Silesia which was described as the only part of Eastern Germany where there is still a more or less organized Protestant Church19. But the Church in Silesia is fighting for its life and the pressure from the Polish government is constantly growing. It was stated that the representatives of the Polish Protestant Church were simply following the directives of their government without true concern for the interest of the remaining Protestant German Church. A full report was also given on the situation in the Sudetenland20. There also the fate of the German Protestant Church is most uncertain and the Czech Brethren Church has helped as much as it could. But the Czechoslovakian Church has tried to exploit the situation for its own profit. Dr. Cavert said that American Christians had little knowledge of the conditions that had just been described. They would be ready to do whatever they could to ameliorate conditions and to secure help for those that were suf16 Andere

17 Vgl. E. BUSCH, Barths Lebenslauf, S. 336 ff. Überlieferung: EBD., S. 98 f. Andere Überlieferung: M. GRESCHAT, Schuld, S. 99 f. 19 Über die Verhältnisse in Schlesien berichtete Präses Hornig aus Breslau. 20 Über die Verhältnisse im Sudetenland berichtete Pfarrer Zielke aus Böhmen. 18

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fering. Dr. Koechlin and Dr. Michelfelder described the plans of the World Council [of Churches] to bring also material aid to Eastern Europe. Bishop Wurm said that the catastrophe of Protestantism in Eastern Germany was comparable to the destruction of the Church in North Africa by Mohammedanism. 4. Second Meeting. The second meeting between the ecumenical delegation and the Council of the German Church took place on the morning of October 19th. In addition to those who had taken part in the first meeting the Bishop of Chichester was present. Bishop Wurm read the text for the day21 and spoke of our common dépendance on the grace of God. He welcomed very warmly the Bishop of Chichester and led in prayer. Pastor Asmussen said that the Council of the German Church had unanimously accepted a declaration 22 which he read (see Appendix 23 ). He added that the Council would be very glad to send Bishop Wurm and Pastor Niemöller as their representatives to the meeting of the Provisional Committee of the World Council of Churches] in February 24 . Pastor Maury said that speaking as a member of the Reformed Church of France he was deeply touched in his conscience by the declaration that had been read. It was not an easy matter to speak in such a way. In fact it was only easy in the sense that all what we did for Jesus Christ was easy. The ecumenical delegation desire to accept this message without pharisaism. N o w that this word had been spoken it was easier to accept the fact that the poison of Hitlerism had flown over the fortress of Germany into so many other countries. The German church leaders had spoken on their disappointment about the fact that the Western powers had not brought more justice. But no nation was just. Everywhere the Church was in a fighting position. Moreover justice had been undermined everywhere by Hitlerism. Worse even that the losses through concentration camps and prisons was this heritage which Hitlerism had left. But in the light of the declaration of the German Church the other churches would be helped to carry on their struggle for justice, also for Germany. They were unable to take away all the suffering and misery, but it would make a great difference to know that they could now live together as brothers in forgiveness. The other churches should not say: "Now the Ger21

Nach Koechlin (Dokument 54) wählte Wurm als Tageslosung „Noah fand Gnade vor dem Herrn" (1. Mose 6,8). 22 Gemeint ist das sog. Stuttgarter Schuldbekenntnis, das in den Abendstunden des 18. Oktober vom Rat der EKD erarbeitet worden war. Druck der beiden Vorentwürfe von Asmussen und Dibelius sowie des endgültigen Textes mit einem Kommentar zur Textgestalt: M. GRESCHAT, Schuld, S. 100 ff; Vgl. auch unten S. 212 f . 23 Nicht in die Edition aufgenommen. 24 Einen ausführlichen Bericht über die erste Nachkriegstagung des Vorläufigen Ausschusses des Ökumenischen Rates der Kirchen vom 21. bis 23. Februar 1946 in Genf gibt der Informationsdienst „International Christian Press and Information Service No. 9 vom Februar 1946.

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mans at last repented! ", but rather take the German declaration as a call to renewal of Christian life and to a common consecration to the task of rechristianizing Europe25. Bishop Wurm expressed the gratitude that this word had come from a brother from France and referred to the strong impression which General de Gaulle's sympathetic attitude had made when he had recently met with German pastors in the French zone. Bishop Wurm said that the one hesitation that had been felt in the Council was that its declaration might be misunderstood and used in a wrong way. Dr. Visser't Hooft said that it was now the responsibility of the other churches and the World Council [of Churches] to make sure that the declaration would not be abused. The Bishop of Chichester spoke of his great joy of being at last face to face with his German brothers and brought greetings from the Archbishop of Canterbury, the Free Churches and the British Council of Churches. The latter hopes to send its own delegation in the near future26. The Bishop had come to them as a brother in Christ and as an old friend of the Confessing Church. He had never felt, during the war, that they were separated from each other in spirit. At Fanö and Oxford the ecumenical movement had expressed its solidarity with the Confessing Church in Germany27. The losses of the Confessing Church were the losses of the whole ecumenical movement. The Bishop mentioned especially Dietrich Bonhoeffer. The whole fellowship has learned from the witness of the German Church. Christians in Britain had been stirred deeply by the cruelties committed during the war, but they were now stirred by the cruelties in Eastern Germany. He wanted to find out how they could best help in the situation. In inviting the German church leaders to send a delegation to Britain the Bishop added that the War Cabinet had accepted in principle that this would be allowed28. The Bishop believed that in united loyalty to Christ the churches should now work together for a just and peaceful order. It was a matter of life and death whether the World Council of Churches would become a reality. The churches must take a vital interest in international and social affairs and render clear witness in that realm29. Bishop Wurm thanked the Bishop of Chichester for this message. Pastor Asmussen announced that the Council of the German Church had decided to accept the invitation to join the World Council of Churches. Dr. Visser't Hooft expressed the gratitude of the delegation for this decision. He referred to the fact that Bishop Marahrens had been the German representa26 Vgl. Dokument 63 und 64. Andere Überlieferung: M. GRESCHAT, Schuld, S. 103 f. Zu den ökumenischen Tagungen in Fanö 1934 und Oxford 1937 vgl. A. BOYENS, Kirchenkampf 1933-1939, S. 110 ff., 156 ff. 28 Aus nicht näher bekannten Gründen konnte dieses Vorhaben jedoch nicht realisiert werden. 29 Andere Überlieferung: M. GRESCHAT, Schuld, S. 104 f. Vgl. auch den Bericht, den Bell am 14. November 194J in London über seine Deutschlandreise gab (Dokument 55). 25 27

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tive in the Provisional Committee [of the World Council of Churches] and asked whether it was now understood that a new situation had been created since the Council of the German Church desired to send Bishop Wurm and Pastor Niemöller to the Provisional Committee meeting. Dr. Visser't Hooft also said that in ecumenical circles it was regretted that Bishop Marahrens had not resigned. Bishop Wurm said that the Council of the German Church had no objection against the statement of Dr. Visser't Hooft. He explained that the Council also regretted that Bishop Marahrens had not resigned in spite of the suggestion which was made to him30. Dr. Michelfelder spoke of the difficulty of being a Christian belonging to a nation which was also the occupying power. He spoke of the prayers that had been regularly uttered in his Church for the Confessing Church and said that we felt at this moment it was clear that these prayers had been heard. 5. Conclusions. In addition to the official meetings a number of smaller meetings were arranged in which members of the ecumenical delegation discussed various common concerns with members of the Council of the German Church. Very special attention was given to the reconstruction problems. A special meeting was held with the Hilfswerk of the German Church and various decisions were taken about collaboration between the World Council [of Churches] and the Hilfswerk31. The Bishop of Chichester on one hand and the American delegates on the other promised to take up a number of urgent problems concerning material aid for Eastern Germany with headquarters of the respective armies. Discussions also took place concerning the future of Christian youth movements in Germany, concerning missions and concerning common services to prisoners of war. After the meeting the American delegates went to Frankfurt with Dr. Kraemer, while the other members of the delegation returned to BadenBaden. The Bishop of Chichester and Dr. Visser't Hooft had again a full conversation with the Governor of the French zone and met with a number of the leading officials. (*) The undersigned desires to conclude this report with a word of very deep gratitude to the members of the delegation for the remarkable way in which they have all collaborated in bringing about the result which is an answer to our common prayers. W. A. Visser't Hooft (*) The American delegates during their stay in Frankfurt had unhurried consultations with the American military authorities32. 30 32

Vgl. G. BESIER, „Selbstreinigung", S. Ill ff. Vgl. den Bericht Michelfelders (Dokument 51).

31

Vgl. den Bericht Koechlins (Dokument 54).

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54 Alphons Koechlin: Ökumenische Mission nach Deutschland vom 15. bis 21. Oktober 1945 Druck: A. Lindt, Bell, S. 425 f f . I. Planung der Reise. Mit dem Ende des Krieges ergab sich die Wünschbarkeit, die kirchliche Verbindung mit Deutschland baldmöglichst wieder aufzunehmen. Das Sekretariat des Ökumenischen Rates bemühte sich seit Monaten, durch Verhandlungen mit den Besatzungsbehörden zu erreichen, daß eine repräsentative Delegation mit der verantwortlichen Leitung der Evangelischen Kirche in Deutschland zusammenkomme, um mit ihr auf kirchlich zu verantwortender Grundlage die Beziehungen zwischen der Kirche in Deutschland und der Ökumene zu ordnen. Die deutsche Kirchenkonferenz von Treysa, Ende August, und die Wahl des Rates der Evangelischen Kirche in Deutschland ließen das Zustandekommen einer solchen Abordnung besonders wünschbar erscheinen. Als bekannt wurde, daß dieser Rat sich auf den 18. Oktober in Stuttgart versammeln werde, wurde dieses Datum für die Delegation in feste Aussicht genommen. Die Reiseschwierigkeiten konnten dank dem Entgegenkommen der Besatzungsbehörden der französischen und amerikanischen Zone überwunden werden. Die Delegation bestand aus: Dr. W.A. Visser't Hooft, Generalsekretär des Ökumenischen Rates, Dr. Cavert, Generalsekretär des Federal Council der Kirchen von Amerika, dem Bischof von Chichester [Belt], Pfarrer Α. Koechlin, Präsident des Schweizerischen Evangelischen Kirchenbundes, Professor Hendrik Kraemer aus Holland, Pfarrer Pierre Maury in Paris als Vertreter des verhinderten Pfarrer Marc Boegner und Dr. Michelfelder, Vertreter der amerikanischen Lutheraner beim Rekonstruktionsdepartement in Genf. Leider konnte weder Bischof Berggrav noch der von ihm vorgesehene Vertreter [Hauge] zeitig erscheinen, so daß die skandinavischen Kirchen nicht vertreten waren. Am 15. Oktober morgens reiste ich mit den Herren Dr. Visser't Hooft, Cavert und Michelfelder in Begleitung von Pfarrer Sturm, dem Aumônier en chef der französischen Besatzungstruppe, von Lörrach in einem französischen Militärauto nach Baden-Baden. Dort fanden wir den von Paris um die Mittagsstunde angekommenen Pfarrer Pierre Maury vor. Wir wurden als Gäste von General Koenig behandelt und Dienstag, 16. Oktober, im Hause von General Laffon1, dem administrateur général de la zone française d'occupation, d. h. dem Chef der gesamten Zi vil Verwaltung, zum Mittagesen empfan1

Koechlin gibt den Namen fälschlicherweise mit „Lafont" an.

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gen. Mittwoch nachmittags fuhren wir in Begleitung Colonel Sturms wiederum in einem französischen Militärauto nach Stuttgart, wo wir dank dem Entgegenkommen der amerikanischen Instanzen im Hotel Graf Zeppelin, das den offiziellen Durchreisenden reserviert ist, untergebracht wurden. Dort nahmen wir auch die Mahlzeiten ein. In Stuttgart trafen wir Professor Kraemer, der im Flugzeug von Holland gekommen war, und erst Donnerstag abend den Bischof von Chichester, der wegen Nebel erst einen Tag später als vorgesehen von London nach Frankfurt hatte fliegen können und von dorther im Auto eintraf. Samstag, 20. Oktober, konnten Dr. Visser't Hooft und ich mit dem Bischof von Chichester in dessen Auto nach Baden-Baden zurückfahren, wo wir wieder Gäster der Franzosen waren. Sonntag nachmittag stellten uns die Franzosen einen offenen command car (größeres Modell der Jeeps) zur Verfügung, der uns in drei Stunden wieder nach Lörrach zurückbrachte. Die Amerikaner waren noch nach Frankfurt zu Verhandlungen mit den dortigen Besatzungsinstanzen der gesamten amerikanischen Zone gefahren. Der Bischof von Chichester fuhr Sonntag nachmittag nach Tübingen und hatte noch ein achttägiges Reiseprogramm durch die britische Zone und nach Berlin vor sich. Sonntag, den 21. Oktober, abends 7 Uhr war ich wohlbehalten wieder zu Hause. II. Allgemeine Beobachtungen. 1. Am eindrücklichsten ist bei der Fahrt durch das Land die Zerstörung der Städte. In Freiburg ist der Stadtkern nordwestlich des Münsters in weitem Umfang vollständig zerstört, die Straßen freilich aufgeräumt, aber innert der Häuser bis auf die Trottoirs große Schutthaufen. Hunderte, wenn nicht Tausende von Leichen darunter begraben. Auf den Trümmern kleine Kreuze und Blumen als Zeichen, daß da drunten die Toten liegen. Das Münster selbst im ganzen intakt, das Dach wieder gedeckt. Arbeiter beginnen, die Fenster zu verglasen. Viele derselben sind aber noch durch Bretter vermacht. Im Innern sieht es noch sehr kahl aus. Am Hauptportal werden innen wie außen die Schutzmauern abgebaut. Etwa die Hälfte von Freiburg mag noch stehen. Viel schlimmer ist Pforzheim, wo man mehr als zwei Kilometer durch die völlig zerstörte, langgestreckte Stadt fährt, die auch ganz menschenleer aussieht, während in Freiburg noch erstaunlich reges Leben pulsiert. In Stuttgart ist der ganze Stadtkern vom alten Schloß über die Stiftskirche bis auf den Marktplatz hinaus ganz zerstört. Es war ein ergreifendes Bild, als wir Dienstagabend beim Mondschein durch diesen Stadtteil gingen, schaurig schön. An ein wirkliches Wiederaufbauen solcher Städte ist wohl nicht zu denken. In kleineren Ortschaften oft nicht unerhebliche Zerstörungen, im ganzen aber doch vereinzelt. Manche Dörfer und Ortschaften so gut wie intakt, so z.B. Baden-Baden, wo gar nichts zerstört zu sein scheint. An mehreren Orten war auffallend, wie große Fabrikareale dem Erdboden gleichgemacht waren, während die nahe dabei liegenden Wohnhäuser noch standen. Die Bombar-

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dierungen sind zum Teil total, zum Teil aber wohl auch zurückhaltend und überlegt durchgeführt worden. An die Straßenbilder auch der bewohnbaren Teile muß man sich gewöhnen. Kaufläden sieht man wenige, Schaufenster meist keine. Vor einzelnen Türen, wo hinter Bretterwänden offenbar die notwendigsten Dinge verkauft werden, stehen Menschen, die auf Zutrittsmöglichkeiten warten. In einem Buchladen von Baden-Baden war so gut wie nichts zu kaufen. Einige wenige neue Bücher, die zu Beginn der 30er Jahre erschienen waren, wenige antiquarische Bücher und Bilderwerk, das bei uns ins Brockenhaus ginge und von keinem Antiquar mehr angenommen würde. In den Schaufenstern Anschriften „Hier werden alte Bücher gekauft". Vom Verkauf kaum die Rede. An neuestem fanden wir lediglich in Baden-Baden einige Hirtenbriefe des Erzbischofs Gröber à 50 Pfennige und in Stuttgart ein Heft mit Ansichten der Stadt, wie sie war und wie sie jetzt ist, à 4 RM. Zeitungen beginnen zu erscheinen, selbstverständlich unter der Oberaufsicht und Zensur der Besatzungsbehörden. Ausländische Nachrichten sind darin keine enthalten. Von politischen Tendenzen ist nur die demokratische zugelassen. Auf den Landstraßen begegnet man zahlreichen Leuten, die mit Rucksäcken ihre Straße ziehen, etwa auch Handkarren mit einigem Gepäck nach sich ziehen. Uberall warten Leute auf Lastautos, die sie eine Strecke weit mitnehmen. Dieses Mitnehmen ist den Wagen zur Pflicht gemacht. Bestimmte Taxen sind festgelegt. Im wesentlichen aber fahren nur, und zwar sehr zahlreich, Militärautos, denen das Mitnehmen von Zivilpersonen untersagt ist. In der Nähe der Dörfer arbeiten die Leute auf den Feldern, und bei kleineren Städten bringen die Einwohner vom Lande her Nahrungsmittel und auch Holz in ihre Wohnungen. Die Haltung der Bevölkerung ist, soviel ich beobachten konnte, eine wohl gedrückte, aber nicht passive. Die Leute finden sich mit ihrer Lage und der Tatsache der Besatzung ab und beginnen, im Bereiche des ihnen Möglichen, ihr Leben auf völlig neuen Grundlagen im Kleinen wieder aufzubauen. Gegen die Besatzungsbehörden werden wohl viele Klagen laut, im ganzen aber ist irgendwelcher Widerstand auch der Gesinnung nicht zu bemerken. Von Werwölfen und dergleichen ist offenbar keine Spur vorhanden. Daß Naziterror und Krieg hinter ihr liegen, begrüßt der überwiegende Teil der Bevölke.· Diese Beobachtungen stehen allerdings unter einem Vorbehalt. Da wir überall Gäste der Besatzungsbehörden waren und nur mit verhältnismäßig wenigen kirchlichen leitenden Persönlichkeiten zusammenkamen, lebten wir nicht das Leben des Volkes mit. Immerhin wurden uns unsere Beobachtungen allseitig bestätigt. In der britischen Zone mag es sich ähnlich verhalten wie in der französischen und amerikanischen, in denen wir uns aufhielten. Ganz anders muß die Lage in der russischen und erst recht in den Polen zugeteilten Gebieten sein. Die Deutschen bezeugten immer wieder, daß sie im Westen verglichen zum Osten «wie im Paradiese» lebten, daß auch Ordnung mng

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herrsche und trotz hie und da empfindlichen Mangels die Ernährungslage sich bessere und gesichert erscheine. 2. Französische Zone. Baden-Baden ist das Zentrum der französischen Zone. Dort residiert General Koenig als Gouverneur sowie unter ihm das Militär- und Zivilkommando. Die Besatzungsmacht beherrscht völlig das Stadtbild. Die angesessene Bevölkerung arbeitet für sie und lebt von ihr, da, übrigens seit Kriegsbeginn, jeder zivile Fremdenverkehr ausgeschlossen ist. Wir hatten Gelegenheit, mehrere höhere Persönlichkeiten der Zivilverwaltung zu sehen und eingehend zu sprechen. Hauptsächlich General Laffon, der administrateur général de la zone d'occupation, also der für die zivile Verwaltung verantwortliche Offizier, machte einen ganz vorzüglichen Eindruck. Er empfing uns auch zum Essen in der ihm zugeteilten Villa. Man hat den Eindruck von gutem Planen und vom Willen, gerecht und human zu regieren, allerdings auch von der Tendenz, sich auf sehr lange Sicht einzurichten. Wichtig war mir die Mitteilung, daß bei der Ernährung man auf 1500 Kalorien pro Person gekommen sei und daß Frankreich von Amerika Zucker und Getreide in die besetzte Zone einführe und auch selbst bezahle, um dieses Ziel zu erreichen. An der Spitze der aumônerie protestante, die sowohl für Armee und Kriegsgefangenenlager als auch für die Verbindung mit der deutschen Kirche verantwortlich ist, steht ein jüngerer Elsässer Pfarrer, früher in Hüningen, Marcel Sturm, mit dem Grad eines Colonel. Er ist gleichzeitig der Vertreter der französischen Kirche für alle kirchlichen Fragen der Okkupationszone und in dieser Eigenschaft anerkanntermaßen nicht der Armee, sondern der reformierten Kirchenleitung Frankreichs verantwortlich. Er hat uns unsere Reise in hohem Maße erleichtert, und wir können für die kirchliche Nachkriegshilfe unbedingt auf sein Verständnis und seine Unterstützung zählen. Auch General Laffon sagte seine Unterstützung zu und stellte in Aussicht, daß mit der Zeit unsern Aktionen weiterer Spielraum werde eingeräumt werden können. Einen starken Eindruck scheint General de Gaulle gemacht zu haben, der Anfang Oktober in Freiburg 700 führende Persönlichkeiten des zivilen und auch kirchlichen Lebens versammelte. Bischof Wurm und auch Prälat Hartenstein, die zugegen waren, bezeugten mir, daß man es bei ihm mit einer überlegenen Persönlichkeit zu tun habe, die bewußt als Europäer (Abgrenzung gegen Amerika) und als Westeuropäer (Abgrenzung gegen Rußland) zu ihnen gesprochen und in guter Weise sich bemüht habe, die Deutschen zur Zusammenarbeit mit Frankreich zu gewinnen. Es war denn auch auffallend, daß entgegen der Lage vor wenigen Monaten heute die Situation der französischen Zone von den Deutschen besser beurteilt wird als diejenige der amerikanischen Zone. 3. Amerikanische Zone. Wir wurden gemeinsam mit den Mitgliedern des Rates der Evangelischen Kirche in Deutschland vom Kommandanten Stutt-

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garts, Colonel Dawson, von Zivilberuf Professor der Jurisprudenz, zu einem schwarzen Kaffee empfangen. Landesbischof Wurm hielt eine Ansprache, in der er für das Verständnis der Amerikaner für die Kirche dankte. Colonel Dawson gab seinem Willen Ausdruck, nach Möglichkeit zu helfen, wies aber auch auf die großen Schwierigkeiten hin, die zu überwinden seien. Es ist in diesem Zusammenhang zu bemerken, daß ohne das Entgegenkommen der Amerikaner auch die Ratssitzung der Deutschen Kirche nicht zustandegekommen wäre. Sie ermöglichten die Zureisen, brachten sogar Bischof Dibelius von Berlin per Flugzeug nach Stuttgart. Das hindert nicht, daß beträchtliche Spannungen bestehen, hauptsächlich wegen der sehr schematischen, unpsychologischen Art, in der die Amerikaner jeden ehemaligen PG, aus welchen Gründen, gezwungen oder freiwillig, er der Partei beigetreten war, aus jeder zivilen Tätigkeit ausschalten. Jedermann muß einen Fragebogen mit 131 Fragen ausfüllen, die das ganze bisherige Leben umfassen. Die Reaktion gegen dieses Vorgehen ist derart, daß man Rekurse ermöglicht und ein anderes Vorgehen wenigstens erwogen wird. Es zeigt sich, daß die Amerikaner keine Europäer sind und den komplizierter gewordenen Verhältnissen als Glieder eines jungen Volkes nicht gerecht werden können. Eine ungute Rolle spielt die U N R R A 2 , die offenbar Kompetenzen besitzt, die sie ohne Fühlungsnahme mit den regierenden Instanzen ausüben kann. So sind Letten und Polen, die bisher interniert waren, durch die U N R R A rücksichtslos in Privatwohnungen untergebracht worden, wobei die bisherigen Inhaber unter Zurücklassung ihrer gesamten Habe innert einer halben Stunde weg mußten. Es ist aber zu hoffen, daß diese Schwierigkeiten mit der Zeit überwunden werden können. III. Unser ökumenisch kirchlicher Auftrag. Die Delegation hatte unter sich eine erste eingehende Aussprache am Montag Nachmittag in Baden-Baden, in der wir uns über unser Vorgehen und das, was und wie wir es sagen wollten, einig wurden. Unser Ziel war, womöglich von der deutschen Kirche eine Erklärung zu verlangen, die deren Verhältnis zu den übrigen Kirchen und der Ökumene derart klarlege, daß sofort vertrauensvolle Verbindung aufgenommen werden könne. Wir hofften aber, eine solche Erklärung nicht fordern zu müssen, sondern auf Grund eigener Einsicht der deutschen Kirche zu erhalten. Als wir in Stuttgart am Mittwoch Landesbischof Wurm aufsuchten, war er von dem Eintreffen der ökumenischen Delegation völlig überrascht. Die Nachricht von unserem Kommen hatte ihn nicht zeitig erreicht. Er hatte lediglich via englische und amerikanische Besatzungsbehörde erfahren, daß ein 2 UNRRA, United Nations Relief and Rehabilitation Administration, 1943 von den Alliierten zur Hilfeleistung an die befreiten Länder in Europa gegründet, betreute in Deutschland die ehemaligen Zwangsarbeiter und heimatlosen Ausländer, die sog. Displaced Persons.

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Besuch des Bischofs von Chichester bevorstehe. Er erklärte sich aber sofort bereit, das Programm der Tagung umzustellen und für die ökumenische Erörterung, um deretwillen wir gekommen seien, Raum zu schaffen. Auch die übrigen Mitglieder des Rates waren nach der ersten Überraschung dazu durchaus bereit, und es darf gesagt werden, daß das Resultat unseres Besuches auch der deutschen Kirche hochwillkommen war, ja von ihr als ein großes Geschenk betrachtet wurde, von dem sie bestimmt erhofft, daß es sich auch im Innern der deutschen Kirche segensreich auswirken werde. Einige persönliche Besprechungen, die noch am Mittwoch stattfinden konnten, klärten die innere Lage und bereiteten die offiziellen Verhandlungen in besterWeise vor. Mittwoch abend, den 17. Oktober, fanden für die Gemeinde zwei große Parallelversammlungen statt, die eine in der Markuskirche (der einzigen einigermaßen intakten Kirche Stuttgarts) vor etwa 2000 Leuten, die andere im Vereinshaus an der Furtbachstraße vor etwa 1500 Leuten. Die eine war von Bischof Wurm, die andere von Prälat Hartenstein geleitet. An beiden sprachen außerdem Martin Niemöller und Bischof Dibelius3. Zu St. Markus eröffnete Landesbischof Wurm den Gottesdienst, indem er der Gemeinde die Aufgabe des Rates der Evangelischen Kirche in Deutschland auseinandersetzte und die Notwendigkeit betonte, daß diese Leitung mit einer „lebendigen und gläubigen Gemeinde" in innerster Verbindung stehe. Er begrüßte die Anwesenheit der ökumenischen Delegation, die in der Zeit der Not der Kirche in Deutschland die Hand entgegenstrecke und die Verbindung mit ihr aufnehmen wolle, eine Verbindung, zu der die deutsche Kirche von ganzem Herzen ja sage. Darauf sprach in ausgezeichneter Weise Niemöller über Jeremía 14, 18-214: „Die deutsche Kirche soll Buße tun und nicht weiter trotteln. Sie soll bekennen und mit ihr das deutsche Volk, daß es gesündigt hat vor Gott und in einem gottlosen Wesen befangen war. Nicht nur Deutchland leidet unter seiner eigenen Sünde, auch Holland, Frankreich, Finnland, Polen müssen Deutschlands wegen leiden. Was auch in den Zeitungen selbst der Alliierten gestanden haben mag, reicht nicht an die furchtbare Wirklichkeit heran. Die Kirche hat zuviel geschiegen und soll dem deutschen Volke sagen, daß es hören soll. Aber es soll ein Neues werden durch die Gnade Gottes auf Grund einer Vergebung der Sünden, die das Ja Gottes ist zur echten Buße des Volkes. " Bischof Dibelius schlug einen anderen, aber auch sehr starken Ton an. Er sprach von der großen Not im Osten, von den Millionen von Flüchtlingen, deren noch etwa vier Millionen erwartet werden müssen. Der Hunger werde in diesem Winter vielleicht fünfmal mehr Opfer fordern als der Krieg gefordert habe. Die Kirche sei aber lebendig, und einzelne Städte täten für die Flüchtlinge trotz ihrer Armut Außerordentliches. Das Volk müsse auch im 3 Überlieferung der im Furtbachhaus gehaltenen Reden: LKA STUTTGART, D 23/8. * Niemöller legte Jeremía 14,17-21 zugrunde. Vgl. M. GRESCHAT, Schuld, S. 92.

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Hungern, ja im Verhungern, Christus loben und die Treue halten. Diese Ansprache war wohl etwas zu forsch und gespannt, trotzdem aber ein starker Appell an die Süddeutschen, den Brüdern im Norden die Liebe und Hilfe nicht zu versagen. Am anderen Morgen, dem 18. Oktober, tagte der Rat der Evangelischen Kirche morgens unter sich, nachmittags 3 Uhr gemeinsam mit der ökumenischen Delegation. Ich gehe auf diese Verhandlungen um ihrer Bedeutung willen etwas näher ein. Von den 12 Mitgliedern waren 11 anwesend 5 . Bischof Wurm als Vorsitzender begrüßte die Delegation des Ökumenischen Rates. „Auch die deutschen Kirchen haben den Augenblick der offenen Aussprache ersehnt. Die Lage unter der Besatzungsbehörde ist trotz Wohlwollen gegenüber der Kirche eine schwere. Die Anwendung der alliierten Grundsätze ist nicht die erhoffte und bewirkt Erbitterung und erschwert die Buße. Das Wort der Kirche findet nicht mehr in gleicherweise Aufnahme wie in der ersten Zeit, erscheint weniger glaubwürdig. Was kann geschehen, daß die große Stunde der Rechristianisierung nicht verloren geht? Wir dürfen nicht mehr in den Kreislauf der Vergeltung zurück, der seit 1871 sich unheilvoll vollzogen hat. Bei uns ist ein Abrücken von der früheren Gedankenrichtung festzustellen, die Militär, Weltgeltung und wirtschaftlichen Aufstieg erreichen wollte. Wir möchten unsere Sendung in Werken des Friedens erkennten und alles andere Gott anheimgeben, der allein Vergelter ist. Helfen Sie uns, daß dieser Weg uns offen bleibe" 6 . Dr. Visser't Hooft: „Auch wir haben auf diese Stunde gewartet. Wir sind da als Vertreter der Una Sancta, aber auch unserer einzelnen Kirchen, in der Hoffnung auf wirkliche Gemeinschaft. Der deutsche Kirchenkampf hatte eine große Bedeutung für alle Kirchen. Der Aufruf, der von ihm ausging, muß bleiben. Wir sind dankbar dafür. Auch die Ökumene soll bekennende Kirche werden. Wir haben unter dem Fernsein der deutschen Kirche in Oxford und in Utrecht gelitten. Das gehört aber der Vergangenheit an. Die Aussagen einzelner in dieser Zeit waren ein Bruch mit der Ökumene. Andere Zeugnisse - ich denke an Dietrich Bonhoeffer - waren ein stärkendes Zeugnis. Wir brauchen solches Zeugnis der deutschen Kirche. Wir möchten helfen zur Rechristianisierung, möchten auch das Werk des Samariters tun. Die Wiederaufnahme der Beziehungen ist sehr erleichtert dadurch, daß die Leitung der deutschen Kirche in den Händen von Männern liegt, die das Wort treu bezeugt haben. Es bleiben aber offene Fragen, die wir im Blick auf unsere Kirchen stellen müssen. Es soll nicht wieder jahrelang zu langen Diskussionen auf Grund unklarer Voraussetzungen kommen. Auf das letzte Wort 5 Nicht

anwesend war Oberstudiendirektor Meyer aus Hamburg. Andere Überlieferung: M. GRESCHAT, Schuld, S. 95 f. 2u den Reden und Ansprachen vgl. auch die Berichte Visser't Hoofts und Beils (Dokument 53 und })). 6

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Bischof Wurms sage ich: Helfen Sie uns, daß wir Ihnen helfen können, die Hütte Davids aufzubauen, damit die Heiden, die dem Herrn gehören, ihn finden können" 7 . Hans Asmussen: „Es geht heute um eine Bereinigung zwischen Gott und uns. Wir Deutsche müssen reden ohne den Gedanken an die Wirkung unserer Worte auf unser Volk. Indem wir allein zu Gott reden, helfen wir auch den Brüdern in der Ökumene, ihre Dinge auszumachen zwischen ihnen und Gott. Wir sind Deutsche. Die Fronarbeit unseres Volkes bewegt uns. Vor allem sagen wir: Wir haben an Euch gesündigt. Wir stehen zur Sünde unseres Volkes an Polen, Dänen, Franzosen usw. Es ist gefährlich für uns, so zu reden. Daheim und draußen mag es Mißdeutungen ausgesetzt sein. Vor Gott können wir aber nicht anders reden" 8 . Martin Niemöller: „Asmussen hat die Stimme des Gewissens der Kirche Deutschlands laut werden lassen. Wir sind verkehrte Wege gegangen. Wir bitten um Vergebung. Möchte vergebene Schuld Quelle neuen Lebens werden" 9 . Niesei: „Es geht uns nicht um ein allgemeines Schuldbekenntnis, das leicht abzulegen wäre, sondern um ein Bekenntnis unserer konkreten Schuld" 10 . Prof. Kraemer, Holland: „Wer gelitten hat wie die Holländer, urteilt vielleicht milder. Wir haben den Kampf gegen den Haß ständig geführt, so schwer er zu führen war. Dankbar sagen wir ja zu dem, was Asmussen und Niemöller gesagt haben. Es ist uns viel wert" 11 . Koechlin: „Die neutrale Schweiz steht in der Gefahr der Selbstgerechtigkeit, die härter urteilt, weil sie nicht gelitten hat und unerschüttert ist. Wir bitten Gott, uns in dieser Versuchung nicht versagen zu lassen. Es muß aber ausgesprochen sein, daß die starke Bedrohung von außen, die Unterhöhlung im Innern durch die fünfte Kolonne, starke Entfremdung erzeugt hat. Karl Barth hat durch seinen Einsatz eine Bresche geschlagen, dem Verstehen und echten Vergeben gerufen. Er hat damit auch dank seines Zugegenseins in Treysa der deutschen Kirche in der Schweiz einen großen Dienst geleistet. In der Schweiz ist niemandes Liebe zum deutschen Volk und zur deutschen Kirche so tief und echt wie die seine. Wenn wir uns wieder begegnen, so darf es nicht auf Grund allgemeiner Buße und allgemeiner Vergebung sein, die den biblischen Realitäten nicht voll Rechnung trägt. Wir wollen und dürfen uns auch nicht auf der Grundlage eines bloßen Mitleids wieder mit Ihnen finden. Deshalb sind wir so dankbar für die Grundlage, die in den abgegebenen Erklärungen uns geboten wird. Die Frage aber bleibt, ob es sich dabei um persönliche Äußerungen Andere Überlieferung: Andere Überlieferung: ^ Andere Überlieferung: 10 Andere Überlieferung: 11 Andere Überlieferung: 7

8

M. GRESCHAT, Schuld, S. 96. EBD., S. 97. EBD., S. 97 f. EBD., S. 98. EBD., S. 98 f.

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handelt oder um die einheitliche Auffassung des Rates der Evangelischen Kirche und ob das das Wort sein wird, das auch an die deutschen Kirchen gerichtet ist und in ihnen entscheidend wirksam sein wird. Davon wird für unsere Kirchen und die Ökumene letztlich alles abhängen, weil sonst die abgegebenen Erklärungen bald keine Vollmacht und Wirkung mehr haben werden. Es wird auch viel darauf ankommen, wer die Deutsche Evangelische Kirche nach außenhin maßgebend vertritt" 12 . Nach dieser Aussprache gehen die Verhandlungen über zur Besprechung der Lage im Osten, auf die mein Bericht später zurückkommen wird. Nachdem der Rat in den Abendstunden ohne Anwesenheit der ökumenischen Delegation getagt hatte, traten wir am nächsten Morgen, 19. Oktober, wiederum zu gemeinsamer Sitzung zusammen. Auch der Bischof von Chichester war mittlerweile eingetroffen. Nach Verlesung der Tageslosung „Noah fand Gnade vor dem Herrn", 1. Mose 6, 8, und einer kurzen Anwendung derselben auf unsere Anliegen, verlas Hans Asmussen die folgende Erklärung, die einmütig beschlossen und von allen anwesenden Mitgliedern des Rates handschriftlich unterzeichnet worden war. Sie lautet: „Der Rat der Evangelischen Kirche in Deutschland begrüßt bei seiner Sitzung am 18. und 19. Oktober 1945 in Stuttgart Vertreter des Ökumenischen Rates der Kirchen. Wir sind für diesen Besuch umso dankbarer, als wir uns mit unserem Volk nicht nur in einer großen Gemeinschaft der Leiden wissen, sondern auch in einer Solidarität der Schuld. Mit großem Schmerz sagen wir: Durch uns ist unendliches Leid über viele Völker und Länder gebracht worden. Was wir unseren Gemeinden oft bezeugt haben, das sprechen wir jetzt im Namen der ganzen Kirche aus: Wohl haben wir lange Jahre hindurch im Namen Jesu Christi gegen den Geist gekämpft, der im nationalsozialistischen Gewaltregiment seinen furchtbaren Ausdruck gefunden hat; aber wir klagen uns an, daß wir nicht mutiger bekannt, nicht treuer gebetet, nicht fröhlicher geglaubt und nicht brennender geliebt haben. Nun soll in unseren Kirchen ein neuer Anfang gemacht werden. Gegründet auf die Heilige Schrift, mit ganzem Ernst ausgerichtet auf den alleinigen Herrn der Kirche, gehen sie daran, sich von glaubensfremden Einflüssen zu reinigen und sich selber zu ordnen. Wir hoffen zu dem Gott der Gnade und Barmherzigkeit, daß er unsere Kirchen als sein Werkzeug brauchen und ihnen Vollmacht geben wird, sein Wort zu verkündigen und seinem Willen Gehorsam zu schaffen bei uns selbst und bei unserem ganzen Volk. Daß wir uns bei diesem neuen Anfang mit den anderen Kirchen der ökumenischen Gemeinschaft herzlich verbunden wissen dürfen, erfüllt uns mit tiefer Freude. Wir hoffen zu Gott, daß durch den gemeinsamen Dienst der Kirchen dem a

Andere Überlieferung:

EBD., S. 99 f.

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Geist der Gewalt und der Vergeltung, der heute von neuem mächtig werden will, in aller Welt gesteuert werde und der Geist des Friedens und der Liebe zur Herrschaft komme, in dem allein die gequälte Menschheit Genesung finden kann. So bitten wir in einer Stunde, in der die ganze Welt einen neuen Anfang braucht: Veni creator spiritus! Stuttgart, den 18. und 19. Oktober 1945 Landesbischof D . Wurm Landesbischof D. Meiser Superintendent Hahn Bischof D. Dr. Dibelius Prof. Dr. Smend Pastor Asmussen"

Pastor Niemöller D . D . Landesoberkirchenrat Dr. Lilj e Superintendent Held Pastor Niesei Dr. Heinemann

Asmussen Schloß mit den Worten: „Wir sagen Ihnen dieses Wort, wie wir es Gott sagen." Daran anschließend machte er die Mitteilung, daß für die Februar-Tagung des Ökumenischen Rates Landesbischof Wurm und Martin Niemöller als Delegierte bezeichnet worden seien. Die Vertretung nach außen ist Niemöller übertragen. Gerstenmaier, der Leiter des Hilfswerkes, ist in seinen Beziehungen zum Ausland Niemöller unterstellt13. Pierre Maury ist „als Christ und reformierter Pfarrer Frankreichs in tiefstem Herzen und Gewissen bewegt ob dem gehörten Wort. Es war gewiß nicht leicht, es zu sprechen. Es ist aber in Christus gesprochen und deshalb leicht. Gleichzeitig will es dem eigenen Volk Treue halten im Leiden unter den Folgen des Krieges und des Hitler-Regimes. Das Wort ist vor Gott gesprochen und deshalb gewiß in Gnaden angenommen. Auch wir nehmen es vor Gott an ohne jede Überheblichkeit oder Stolz. Dieses Wort läßt uns leichter die Folgen der Hitlerischen Vergiftung bei uns selbst ertragen. Kein Volk ist gerecht. Die Kirche aber muß für die Gerechtigkeit kämpfen. Das von uns erlittene Leid, wir denken auch an die Opfer von Auschwitz, ist nicht leicht zurückzuwerfen. Schwerwiegender aber war noch die Unterhöhlung des Sinnes für Recht und Gerechtigkeit in unseren Völkern. Umso wertvoller ist uns Ihr Wort. Es hilft uns, Ihnen zu helfen. Eine neue Hoffnung ist uns und Ihnen gegeben. Wir haben die gemeinsame Pflicht, Neues zu bauen. Die deutsche Kirche und Deutschland sollen Anteil daran haben" 14 . Wurm dankt für dieses Wort des französischen Vertreters. Er hat auch in General Schwartz einen aufrechten Mann kennengelernt, und General de Gaulle, den er in Freiburg gehört und gesprochen hat, hat ihm einen großen Eindruck gemacht. Die Schwierigkeit des Wortes von der Schuld war im Gegensatz von 1918 nicht schwer. Schwer war es nur in Rücksicht auf das eigene Volk. „Wir sagten es aber trotzdem, weil wir es vor Gott sagen mußten." 13 Z«r ungeklärten Frage der Kompetenzverteilung zwischen dem Evangelischen Hilfswerk und dem Kirchlichen Außenamt vgl.]. WISCHNATH, Kirche, S. 98 ff. 14 Andere Überlieferung: M. GRESCHAT, Schuld, S. 103 f.

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Chichester verliest eine offenbar schon vor seiner Abreise in England verfaßte Rede. Er bringt den Gruß der anglikanischen Kirche und übergibt Landesbischof Wurm ein persönliches Schreiben des Erzbischofs von Canterbury [Fisher]. Ferner grüßt er im Namen des British Church Council 15 , der eine besondere Delegation nach Deutschland abzusenden beschlossen hat 16 , überbringt auch einen Gruß der deutschen Pfarrer, die in den letzten Jahren in England Asyl und Tätigkeit gefunden haben. Er kommt als Christ und als Freund der Bekennenden Kirche, mit der er während des Kirchenkampfes in ständiger Gemeinschaft gestanden hat. Er gedenkt des Bekenntnisses, das so viele in den Lagern, Gefängnissen und auch in den Kirchenleitungen abgelegt haben, besonders auch an dasjenige des ihm sehr nahestehenden Dietrich Bonhoeffer, der noch im letzten Frühling sein Leben hat lassen müssen. „Wir haben viel von solcher Treue zum Wort und so lebendiger Leidensgemeinschaft zu lernen." „Der Krieg und seine Folgen waren furchtbar (Erinnerung an die Verfolgung der Juden, die Geschehnisse in Polen und anderen Ländern, an das was jetzt im Osten vor sich geht). Wir haben nun die Ursache dieser Leiden zu erkennen und zu heilen. Dazu werden auch Besuche hin und her helfen. Das englische War Office hat seine grundsätzliche Zustimmung zu einem Besuch von deutschen Kirchenführern in England erteilt. Ein Zeitpunkt ist aber noch in keiner Weise in Aussicht genommen. Der Ökumenische Rat der Kirchen steht vor ganz entscheidenden Zukunftsaufgaben. Möge er ihnen gerecht werden"17. Landesbischof Wurm dankt für dieses Wort der Verbundenheit. Asmussen teilt mit, daß der Rat der Deutschen Evangelischen Kirche den Beitritt der deutschen Kirche zum Ökumenischen Rat beschlossen habe. Dr. Visser't Hooft dankt für diesen Beschluß, macht aber darauf aufmerksam, daß der als Mitglied des Provisorischen Rates 18 gewählte Bischof Marahrens in Hannover für die Ökumene nicht mehr tragbar sei. Landesbischof Wurm stimmt dieser Auffassung zu und teilt mit, daß er gemeinsam mit Bischof Meiser Marahrens zum Rücktritt gemahnt habe 19 . Koechlin: „Die Verbindung mit den deutschen Auslandsgemeinden muß hergestellt werden. Anfragen sind an den Schweizerischen Evangelischen Kirchenbund gelangt, weil die Schweiz Schutzmacht war. Nunmehr sollte die Ökumene den Vermittlerdienst übernehmen können. Es wird für die schweizerische Kirche eine große Freude sein, im Frühjahr anläßlich der Tagung des Provisorischen Rates auch Vertreter der deutschen Kirche willkommen zu heißen." Korrekte Bezeichnung: British Council of Churches. Vgl. Dokument 63 und 64. 17 Andere Überlieferung: M. GRESCHAT, Schuld, S. 104 ff. 18 Gemeint ist der Vorläufige Ausschuß des Ökumenischen Rates der Kirchen. 19 Vgl. G. BESIER, „Selbstreinigung", S. 111 ff. 15

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Dr. Michelfelder redet schweren Herzens als Amerikaner, d.h. als Vertreter der Besatzungsmacht. «Wir wollen helfen soviel wir können, auch durch Vermittlung zwischen der Besatzungsmacht und dem deutschen Volk.» Er überbringt eine Einladung, Vertreter nach Amerika zu senden. Nach diesen Beratungen und Beschlüssen ist der wichtigste Zweck der Delegation erreicht. Dankbar bewegten Herzens nehmen wir alles als ein großes Geschenk Gottes entgegen. Der Weg für eine vertrauensvolle Verbundenheit mit der Deutschen Evangelischen Kirche ist geöffnet. IV. Ich füge einige Bemerkungen allgemeiner und persönlicher Art über die Evangelische Kirche in Deutschland bei. Der Rat hat seine Tätigkeit kaum begonnen. Er ist noch nicht richtig organisiert. Es bleibt zu bedenken, daß das Schwergewicht des kirchlichen Lebens, auch der Verantwortung, bei den Landeskirchen bleibt, die weiterhin ihr abgeschlossenes Eigenleben entsprechend ihrer Tradition weiterführen. Die Evangelische Kirche in Deutschland ist sehr ähnlich unserem Kirchenbund viel mehr einem Staatenbund als einem Bundesstaat zu vergleichen. Einbrüche sind zweifellos erfolgt, vor allem in Preußen durch die Aufteilung des Landes unter verschiedene Besatzungsbehörden, aber auch bei den anderen Kirchen durch die gewaltigen Flüchtlingsströme, die sich überall hin ergossen haben. Wie eingreifend diese Veränderungen sind, geht aus folgenden Zahlen hervor. Aus dem Osten sind 2000 Pfarrer geflüchtet, die in den verschiedensten Kirchen des Westens und Südens aufgenommen worden sind. Hannover allein erhält auf 1000 eigene Pfarrer 500 Ostpfarrer. Das Verhältnis der kirchlichen Bevölkerung hat sich in ähnlicher Weise verändert. Um dieser Lage und den daraus sich ergebenden Aufgaben gerecht zu werden, müssen gemeinsame Lösungen gefunden werden. Es geschieht aber mehr auf Grund eines consensus, bei dem sich die Landeskirchen letztlich ihren eigenen Entscheid vorbehalten, als auf Grund eines Beschlusses, der für alle verbindlich wäre. Finanziell bestehen in den Landeskirchen offenbar keine Schwierigkeiten. Geld ist vorhanden. Es auszugeben ist nur in beschränktem Maße für die unerläßlichen Lebensnotwendigkeiten möglich. So wird es gern und leicht auch für Kirche und Mission geopfert. Wie aber der Finanzhaushalt der Gesamtkirche geordnet werden soll, ist noch unklar. Sozusagen alle Amtsträger verrichten ihren Dienst ehrenamtlich, d.h. neben einer festen Stellung in einer Gemeinde oder Landeskirchenregierung. Die Kirchenkanzlei unter Asmussen besteht aus zwei bis drei Leuten. Niemöller ist einstweilen ganz allein. Noch ist ungewiß, ob er Pfarrer in Dahlem bleiben wird. Die Leitung ist auch zerstreut. Das derzeitige Präsidium ist in Stuttgart, die Kirchenkanzlei einstweilen noch in Württemberg, Niemöller aber in Berlin 20 . Das Zusammenkommen ist außerordentlich Niemöller hielt sich nicht, wie Koechlin vermutete, in Berlin auf, sondern lebte mit wechselndem Wohnsitz im Raum Frankfurt. 20

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schwierig. Daß unter solchen Umständen die Sitzung nur anderthalb Tage gedauert hat, ist schwer verständlich. Landesbischof Wurm ist gewiß eine klare Persönlichkeit, wurzelt aber noch weitgehend in Anschauungen des Anfangs des Jahrhunderts. Die Leiden, die durch die Deutschen allenthalben angerichtet worden sind, sind ihm nur unklar gegenwärtig. Die Führung auch für die äußere Leitung der Sitzung lag spürbar bei Asmussen und Niemöller. So tüchtig die anderen Männer auch sind, so sind sie untereinander doch sehr verschiedenartig, und wie der Rat sich dauernd zusammenfinden und die Vollmacht zu geistiger und sonstiger Leitung der Gesamtkiche finden wird, muß abgewartet werden. Nicht außer Betracht zu lassen ist die Tatsache, daß der ganze Osten vom Westen abgeschnitten ist. Man kann wohl von einem Sterben der evangelischen Kirchen in Schlesien und vielleicht auch in Pommern reden. Die Verbindungen sind freilich nicht ganz abgebrochen, aber eine lebendige Verbundenheit mit jenen Gebieten wird auf lange Zeit nicht bestehen können. V. Hilfswerk der Deutschen Evangelischen Kirche. 1. Es ist schwer, ein richtiges Bild der Lage zu erhalten. Ubereinstimmend ist in Stuttgart festgestellt worden, daß achtzig bis neunzig Prozent der Not im Norden und im Osten liege und daß die Lage in den westlichen und südlichen Gebieten verhältnismäßig tragbar sei. Dies hängt mit den sicherlich furchtbaren Vorgängen in den den Polen und Tschechen zugeteilten, ursprünglich von Deutschen bewohnten Gebieten sowie in der russischen Zone zusammen. Daraus ergibt sich eine Flüchtlings-, Hunger- und Krankheitssituation auch in Teilen der von den westlichen Mächten besetzten Gebiete, die keine noch so umfassende Organisation innert der kommenden Wintermonate zu meistern in der Lage sein wird. Im Einzelnen ist zu sagen, daß, soviel ich sehen konnte, in den mehr ländlichen Gebieten und auch in kleineren Städten die Zerstörungen nicht katastrophal sind. Dagegen sollen etwa hundert Städte mit annähernd hunderttausend und mehr Einwohnern weitgehend zerstört sein. Ich sah deren drei: Freiburg, Pforzheim, Stuttgart. In Freiburg steht das Münster als Gesamtbau verhältnismäßig unversehrt da. Das Dach wiederum eingedeckt, die großen Fenster meist mit Bretterverschlägen vermacht. Es beginnen aber die Reparaturarbeiten der Fenster. Der Domplatz ist auf der einen Seite sehr stark zerstört, auf der anderen Seite blickt man in das weite Ruinenfeld, das das gesamte Bild der Außenstadt beherrscht. Noch Hunderte, wenn nicht Tausende unter den Mauernmassen. An einzelnen Häusern sind Kreuze und Blumen zu sehen, die Gräber von Vermißten markieren. Pforzheim, eine sehr langgestreckte, in verhältnismäßig engem Tal liegende Stadt, auf 2 km Durchfahrt links und rechts vollständig in Trümmer gelegt. Während Freiburg zu etwa fünfzig Prozent noch bestehen dürfte, existiert Pforzheim praktisch nicht mehr und wird wohl auch kaum mehr aufgebaut

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werden. Die restlichen Baubestände am Rande der Stadt, in denen von 85 000 Einwohnern noch etwa 22000 leben dürften, gehören nunmehr den umliegenden Dörfern an. In Stuttgart ist der ganze innere Kern der Stadt sozusagen völlig zerstört. Am Abend unserer Ankunft war beim Mondenschein das Bild vor allem beim alten Schloß und der Stiftskirche ein ergreifendes, schaurig schön, fast gespenstig. In Freiburg und Stuttgart pulsiert aber das Leben in erstaunlicher Weise; hauptsächlich in Stuttgart, wo die Stadtteile an den Hängen und auf der Höhe im Wesentlichen noch bestehen, ist, das gilt bis in die untere Stadt, der Tram- und Personenverkehr ein sehr reger. Die industrielle Kapazität des Reiches ist auf ein Minimum reduziert. Uber die allgemein zugestandene untere Limite hinaus haben auch für das westliche Gebiet die Russen laut Potsdamer Beschluß das Recht, fünfundzwanzig Prozent als Reparation in Anspruch zu nehmen und abzuführen. Das geschieht in rücksichtsloser Weise und belastet psychologisch die westlichen Besatzungsbehörden. Die französischen Instanzen in Baden-Baden haben diesen Potsdamer Beschluß sehr beklagt und betont, daß sie an dem Beschluß nicht beteiligt gewesen seien, folglich die Verantwortung dafür ablehnen müßten. Die Leute scheinen allenthalben tätig. Inwiefern es aufbauende wirtschaftliche Arbeit ist, entzog sich der Möglichkeit meiner Beurteilung. Die Ernährungslage im Westen scheint trotz sehr empfindlicher Knappheit doch tragbar zu sein. General Laffon in Baden-Baden wies darauf hin, daß in der französischen Zone die Kalorienmenge von 700 auf 1400 gebracht worden sei und noch auf 1500 steigen werde. Die Franzosen importieren von ihnen in Amerika gekaufte Weizen- und Zuckermengen in die besetzte Zone, können dies aber nicht öffentlich bekanntgeben, weil es ungünstige Reaktionen in Frankreich \hervor\r\iitn würde. Diese Beurteilung der Ernährungslage bestätigt sich nach zwei Seiten. Einmal lassen die Besatzungsbehörden bis auf weiteres nur Ernährungshilfe für Kleinkinder (Zusatzmittel) und für Kranke zu. Andererseits organisieren die deutschen Kirchen in Süddeutschland Selbsthilfeaktionen zugunsten der Ernährung der Volksgenossen im Osten und Norden. Diese Sammlungen sollen erstaunlichen Erfolg, selbstverständlich vor allem auf dem Lande, haben. Daß die Ernährungslage auf dem Lande besser ist als in den Städten, ist bei den fast völlig fehlenden Transportmöglichkeiten und der noch mangelnden Organisation verständlich. Die Wohnungsverhältnisse sind natürlich knapp und werden infolge der weitgehenden Requirierungen durch die Besatzungsbehörden noch erschwert. Neuerdings werden, wie uns mitgeteilt wurde, durch die U N R R A bisher internierte Letten und Polen, die nicht mehr in ihre Heimat zurück können, in Privatwohnungen untergebracht, die innert einer halben Stunde von den bisherigen Inhabern bei Hinterlassung jeglicher Habe verlassen werden müssen. Die Lage im Osten wurde uns hauptsächlich von Bischof Dibelius, Berlin,

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Pastor Hornig, der aus Schlesien hatte kommen können, und Dr. Gerstenmaier geschildert. Im Norden werden zu den außerordentlich zahlreichen bereits aufgenommenen Flüchtlingen weitere viereinhalb Millionen erwartet. Der Hunger mag im Laufe des Winters an Deutschen fünfmal mehr Opfer erfordern als der eigentliche Krieg. Diese Zahlen, die mir übertrieben scheinen, gebe ich ünter allem Vorbehalt weiter. Unter dem russischen Regime herrscht weder Sicherheit des Verkehrs noch des Rechtes. Unter dem Namen «Bodenreform» erfolgt eine völlige Enteignung jeglichen etwas umfangreichen Besitzes ohne Entgelt, bei gleichzeitiger Ausweisung der früheren Besitzer nicht nur aus ihrer Wohnstätte, sondern aus dem ganzen Kreis. Leute wie Graf von Arnim-Kröchlendorff kommen nach Berlin wie Bettler. Angesiedelt wird ein landwirtschaftliches Proletariat, das zur Bebauung des Bodens unfähig ist. Es bedeutet dies ein Brachwerden des fruchtbarsten Gebietes und eine Perpetuierung des Hungers. Das politische Leben wird bolschewisiert, die kommunistische Partei erhält alle Macht, obwohl sie eine kleine Minderheit bildet. Auch die Kultur wird bolschewisiert. Die Universität, die in der russischen Zone liegt, steht auf einem Tiefpunkt. Das geistliche Leben hat darunter ebenfalls zu leiden. Berlin hat nur 40 Theologiestudenten, während Erlangen deren 240 zählt. Der Auszug sozusagen der gesamten deutschen Bevölkerung aus Schlesien wird in ergreifenderWeise geschildert. Erschütternd dabei ist, daß es sich fast genau um eine Wiederholung dessen handelt, was vor zwei Jahren die Deutschen der polnischen Bevölkerung angetan haben. Das Tragische dabei ist, daß die Bekenntniskreise, die schon das erste Mal wegen ihrer antihitlerischen Einstellung zu leiden hatten, diesmal von den Polen ganz gleich wie alle übrigen Deutschen nochmals der gleichen Verfolgung und Behandlung ausgesetzt werden. Nach einem Sterben der polnischen evangelischen Kirche geht es jetzt um ein Sterben der deutschen evangelischen Kirche im Osten. Die Schwerpunkte der Not liegen entlang der westlichen Neiße und im Sudetengebiet. Das Gebiet der Neiße steht fatalerweise bis zum endgültigen Frieden unter polnischer Verwaltung. Ganz dringend sind Medikamente gegen die verheerend um sich greifenden Geschlechtskrankheiten in Schlesien, Mecklenburg und im Osten. Berlin als Stadt ist einigermaßen versorgt. Die deutsche Selbsthilfe ist, wie erwähnt, hauptsächlich in Württemberg und Bayern in Gang gekommen. Sie riskiert aber ein Fiasko, wenn nicht, sei's durch das Internationale Rote Kreuz, sei's durch die Besatzungsbehörden, Transportmittel zur Uberführung der gesammelten Nahrungsmittel nach dem Norden erhältlich sind. Die amerikanischen Teilnehmer an der Delegation versprachen, sich in Frankfurt dafür einsetzen zu wollen. Jedenfalls steht fest, daß für diesen Winter die materielle Hilfe für den Norden das unbedingte Primat besitzen muß, während alle übrige auch kirchliche Hilfe bis zum nächsten Frühjahr warten kann und warten sollte. Auch die Frage der Wohnungen ist schwierig, wenn sie auch, jedenfalls in

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den südlichen Gebieten, nicht katastrophal ist. Abgesehen vom Wohnungsmangel, der durch die Zerstörungen hauptsächlich in den Städten verursacht ist, kommen die zahlreichen Requirierungen von Wohnungen und Häusern, auch Spitälern durch die Besatzungsbehörden. Neuerdings ist als sehr bitter empfundene Erschwerung ein Neues hinzugekommen. Die offenbar recht zahlreichen displaced persons lettischer, estnischer, auch polnischer Provenienz, die vorerst in Lagern interniert waren, werden aus denselben entlassen. Die U N R R A scheint ganz unabhängig von der regulären Besatzungsbehörde die Vollmacht zu haben, ihnen auf Kosten der ansässigen Bevölkerung Wohnungen zuzuweisen. Die Wohnungen ganzer Straßen sollen in Stuttgart und Tübingen zu diesem Zwecke requiriert werden, wobei die Inhaber der betreffenden Wohnungen innert einer halben Stunde dieselben unter Zurücklassung ihrer gesamten Habe einschließlich Wintervorräte verlassen müssen. In Tübingen scheuen sich, wie uns erzählt wurde, Professoren in ihre Vorlesung zu gehen aus Sorge, daß während ihrer doch kurzfristigen Abwesenheit ihre Frauen ohne Schutz einer großen Verlegenheit ausgesetzt sein und sie selbst ihre unentbehrlichen wissenschaftlichen Büchereien usw. nicht mehr vorfinden könnten. Die Besatzungsbehörde scheint über diese Sache selbst sehr beunruhigt zu sein. Sie kann aber nichts dagegen tun, weil die U N R R A direkt der interalliierten Kontrollinstanz in Berlin untersteht. Diese displaced persons sind zudem in ihrer Gesinnung und in ihrem Gehaben vielfach aus unerfreulichsten Elementen zusammengesetzt, genießen aber den besonderen Vorzug, auf diese ihre Gesinnung nicht geprüft zu werden. In allen Fällen ist die eingesetzte deutsche Zivilbehörde verpflichtet, den evakuierten Leuten eine neue Wohnung zuzuweisen. 2. Die Organisation der Hilfe ist anläßlich der Kirchenkonferenz in Treysa geordnet worden. Sie stützt sich rechtlich direkt auf die Landeskirchen und untersteht deshalb formal nicht dem Rat der evangelischen Gesamtkirche, vielmehr einer Kommission, in die jede Landeskirche ein Mitglied abordnet. Dadurch ist praktisch ermöglicht, daß auch bei ungünstiger Entwicklung der Gesamtleitung der Deutschen Evangelischen Kirche das Hilfswerk seine Funktion ungestört ausüben kann. Tatsächlich ist es weithin so, daß die Kommission des Hilfswerkes aus den selben Persönlichkeiten wie der Rat der Deutschen Evangelischen Kirche zusammengesetzt ist, somit eine praktische Abhängigkeit auch von der Gesamtleitung der deutschen Kirche besteht. Präsident auch der Hilfskommission ist Landesbischof Wurm von Württemberg. Mit dem Aufbau des Hilfswerkes ist Konsistorialrat Dr. Gerstenmaier beauftragt. Er besitzt zu diesem Zwecke im Innern des Reiches die nötigen Vollmachten. In seinen Beziehungen zum Ausland bedarf er von Fall zu Fall der nötigen Aufträge seitens von Pastor Niemöller, dem Gesamtbeauftragten für die auswärtigen Beziehungen der Deutschen Evangelischen Kirche21. Zur 21

Vgl. Anm. 13.

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Persönlichkeit Dr. Gerstenmaiers möchte ich mich nur insofern äußern, als er in seiner Bedeutung für die deutsche Kirche strikte auf die Hilfsarbeit verwiesen ist und einen darüber hinausgehenden Einfluß entgegen wohl seiner ursprünglichen Absicht nicht ausübt. In großer Tatkraft sucht er die Hilfsorganisationen durch ausgehende Anweisungen und Initiativen in die Wege zu leiten und zu koordinieren. Besonders die bereits erwähnte Selbsthilfe entspricht seiner Anregung. In jeder Landeskirche hat er seine besonderen Stützpunkte, die ihm die nötigen Angaben machen und für die Ausführung der Hilfe innert der Landeskirchen verantwortlich sind. Der Arbeitsgrundriß des Hilfswerkes der evangelischen Kirche teilt sich in I. allgemeine Nothilfe, die die Flüchtlingshilfe einschließt, und II. kirchlicher Aufbau mit folgenden Unterabteilungen: 1. Literatur und Kultgegenstände. 2. Finanzhilfe, 3. Gemeindedienst (Verkehrs- und Arbeitshilfe), 4. Heimstätten der Kirche (Kirchgemeindehäuser, kirchliche Anstalten). Das ganze Hilfswerk wird sich erst noch bewähren müssen. Einstweilen ist die Organisation offenbar noch nicht richtig eingespielt. Die Sitzung der Kommission, der wir beiwohnten und von der mehrere doch in Stuttgart anwesende Mitglieder merkwürdigerweise ferngeblieben sind, machte keinen guten Eindruck. 3. An Einzelfragen haben wir in mehrfachen Besprechungen das Folgende erörtert: a. Literaturhilfe. Es wird gebeten, diese Hilfe nicht in unguter Weise zu zersplittern. Auch ist zu beachten, daß für alle einzuführenden Bücher die Zensur der Besatzungsbehörde besteht. In Baden-Baden ist sie für kirchliche Literatur Angelegenheit der Aumönerie protestante. Nach Aussage von Pfarrer Sturm wird sich Georges Casalis damit zu befassen haben. Bei den amerikanischen und englischen Instanzen wollen Dr. Cavert und der Bischof von Chichester die Angelegenheit abklären, d.h. Erleichterungen erwirken. In besonderer Weise wird Papier erbeten für den Aufbau der christlichen Verlage. Einzelgesuche sollten nicht berücksichtigt werden. Gerstenmaier hat die Verleger gebeten, sich selbst über die Verteilung des Papiers zu einigen. Dies hindert nicht, daß ein Antrag von Dr. Lilje vorgelegt wird, der nur drei Verlage berücksichtigt und folgende Verteilung vorschlägt: Stuttgarter Bibelgesellschaft 2/5, Furche-Verlag 2/5, Kaiser-Verlag 1/5. b. Erholungsaufenthalte. Ausreisevisen werden von den Besatzungsbehörden bis auf weiteres nicht erteilt. Die Aussagen General Laffons in Baden-Baden und die Mitteilungen von Stewart Herman über die amerikanische Einstellung sind in dieser Beziehung evident. Auch für Niemöller ist trotz aller Demarchen die Ausreise nicht bewilligt worden, weil man es unbedingt vermeiden will, irgend einen Präzedenzfall zu schaffen. c. Baracken für Kirchen, die aber auch während der Woche Sozialzwecken dienen sollten, sind sehr erwünscht, doch wird dringend gegebeten, die Liste des Hilfswerkes abzuwarten, welches allein in der Lage ist, die allerdringend-

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sten Bedürfnisse in erster Linie zu stellen und zu vermeiden, daß Baracken dorthin kommen, wo man sich allenfalls auch anders behelfen könnte. Den Einzelbegehren der Städte gegenüber soll eine feste abwartende Haltung eingenommen werden. d. Hilfskräfte von außen kommen nicht in Betracht. Wenn einmal die 2000 geflüchteten Ostpfarrer im Westen und Süden untergebracht sind und erst recht, wenn bald ein Teil der kriegsgefangenen Theologen zurückkommen wird, werden die Gemeinden versehen sein. Laienhilfskräfte für den kirchlichen Wiederaufbau stehen teilweise auch in Anbetracht des schlechten Geschäftsganges genügend zur Verfügung. Überdies würden die Besatzungsbehörden die Einreise- und Arbeitsbewilligung nicht erteilen. VI. Jugendfrage Samstagmorgen fand eine zweistündige Besprechung statt mit Dr. Visser't Hooft, den Brüdern Eberhard und Manfred Müller und Dr. Lilje zur Besprechung des Wiederaufbaus der christlichen Jugendarbeit. 1. Allgemeine Haltung der Jugend. Als Resultat des Nazismus ist eine große Gleichgültigkeit in allen religiösen Fragen festzustellen. Nach dem Zusammenbruch des Dritten Reiches gilt keinerlei Autorität mehr. Entscheidungswille und Sinn einer Entscheidung bestehen nicht mehr. Voraussetzungen für eine innere Vertiefung fehlen weithin. Die Haltung ist achristlich, nicht eigentlich antichristlich. Wäre letzteres der Fall, so erwiese sich eine Umkehr immerhin möglich, während es sich beim achristlichen um eine Relativierung jeder Wahrheitsfrage handelt. Die Wirkung der Hitler- und anderen Reden hat den Wert des Wortes völlig aufgehoben. Der Werwolf ist zusammengebrochen. Ernst zu nehmen sind die seit der Niederlage eingetretenen Schocks infolge der vielen Gefangennahmen in der französischen Zone und der Handhabe des amerikanischen Fragebogens, überhaupt infolge der Fehler der Besatzungsinstanzen. Der Nationalismus erweist sich neuerdings als eine Gefahr, während der Kommunismus infolge der Vorgänge in der russischen Zone im Abnehmen begriffen ist. Die Kirche hat die Arbeit an der Jugend aufgenommen. Sie geschieht im Rahmen der Kirche auch aus dem äußeren Grunde, weil zur Gründung gesonderter Vereine besondere Ermächtigungen der Besatzungsbehörden einzuholen wären, wobei jedes Mitglied den berüchtigten Fragebogen auszufüllen hätte. Auch geht der ganze Zug der Zeit auf Ablehnung von Mitgliedschaft, während die kirchliche Zugehörigkeit als selbstverständlich erscheint und der Sinn für die Bedeutung der Kirche im Wachsen ist. Auch Jugendzentren wie dasjenige des Furtbachhauses in Stuttgart wollen nicht zum alten Typ zurückkehren, obwohl Leute wie die Sekretäre Elsässer, Horch und Konsorten wieder auf den Plan zu treten versuchen. 2. Der neue Plan, den Manfred Müller, der Landesjugendpfarrer von

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Würtemberg, vertritt, geht auf Gründung eines evangelischen Jugendwerkes. Es soll aus zwei Säulen bestehen, dem Jungmännerwerk und dem Jungmädchenwerk. Jedes dieser Werke kann sein Komitee und seine Sekretäre resp. Sekretärinnen haben. In den einzelnen Gemeinden soll wenn möglich ein Laie die Arbeit betreuen, aber in enger Verbindung mit dem Pfarrer. Während der Kriegszeit hat man die Bedeutung der Laienarbeit hauptsächlich auch für die Jugend erkannt und festgestellt, daß ein Laie den jungen Menschen leichter über die kritischen Jahre hinweg hilft. Die Verbindung zur Kirche hin ist Sache des Landesjugendpfarrers. Seine Aufgaben sind wie folgt vergesehen: Er soll die Verbindung zwischen dem Jungmännerwerk und dem Jungmädchenwerk sowohl im Lande als auch in der Einzelgemeinde sicherstellen. Er stellt ebenfalls die Verbindung des Gesamtjugendwerkes mit der Kirchenleitung her und hat im Auftrag der letzteren die Kompetenz des Eingreifens und Durchgreifens. Auch die Verbindung zwischen Jugendwerk einerseits und Kindergottesdienst und Schule andererseits ist ihm übertragen, ebenfalls die Ausbildung der Pfarrer in bezug auf Jugendarbeit. Der Landesjugendpfarrer soll von den Werken nominiert, vom Oberkirchenrat gewählt und vom Landesbischof eingesetzt werden. Die Frage der Organisation des Jugendwerkes im Reich ist noch nicht geklärt, ebenso die persönliche Frage Stange, der nominell immer noch Reichswart der CVJM ist und als solcher sich neuerdings wieder betätigt. Ich weise, unterstützt von Dr. Visser't Hooft, darauf hin, daß Stange zu den Persönlichkeiten gehören dürfte, die ökumenisch kein Vertrauen mehr beanspruchen können, auf Grund seiner Haltung seit 1933. Insonderheit ist auch er es gewesen, der im Gegensatz zum Burckhardt-Haus den Austritt des deutschen CVJM-Werkes aus dem Weltbund veranlaßt und durchgeführt hat. Im Gesamtwerk soll Raum sein für besondere Typen wie Bibelkreise, Jugendwerk für Entschiedenes Christentum, auch Vereinigungen für Ortsfremde in den größeren Städten. Die Frage der ökumenischen Verbindung steht ebenfalls noch offen. Der Wunsch einer Neuangliederung an den Weltbund der CVJM besteht. Es wird aber auch wichtig sein, dem erneut zu begründenden Jugendsekretariat des Ökumenischen Rates sich anzuschließen. Pfarrer Manfred Müller wirkt im Sinne dieser Richtlinien sowohl in seiner Eigenschaft als Jugendpfarrer von Württemberg wie als Vorsitzender der Landes jugendpfarrerkonferenz des Reiches. 3. Kriegsgefangenenfrage. Der zweite Bruder [Eberhard] Müller hat den Auftrag erhalten, sich der Kriegsgefangenen anzunehmen. Wir sagen alle Hilfe der Ökumenischen Kommission für die Pastoration der Kriegsgefangenen zu. Uber die Lage der Kriegsgefangenen und ihre Bedürfnisse gibt die Unterredung keine neuen Gesichtspunkte, als daß die deutsche Kirche durch Vermittlung der Ökumene sich an der geistigen Betreuung der deutschen Kriegsgefangenen maßgebend beteiligen möchte.

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VII. Missionsfragen. Die Reise bot mir die Möglichkeit, Prälat Hartenstein, den Bevollmächtigten der Basler Mission in Deutschland und Präsidenten des Hilfskomitees der deutschen Heimatgemeinde der Basler Mission, sowie seinen engsten Mitarbeitern die Richtlinien zu überbringen, die die schweizerische Heimatgemeinde der Basler Mission am 8. Oktober 1945 beraten und festgelegt hatte. Die Besprechung fand Freitag abend von 6 - 9 Uhr statt. Über ihren Verlauf und ihr Ergebnis habe ich der Leitung der Basler Mission einen gesonderten Bericht abgestattet. In diesem allgemeinen Bericht möchte ich lediglich erwähnen, daß das Wissen um den Missionsauftrag der Kirche Jesu Christi, wie die Liebe und Treue zur Mission ungebrochen erscheinen. Die Geldgaben erreichen, obwohl an Aussendungen nicht gedacht werden kann, Summen, wie sie in früheren Jahren nicht erreicht werden konnten. Dies hängt jeweils nicht unwesentlich mit der Entwertung des Geldes sowie mit der Tatsache zusammen, daß die Kaufkraft unverhältnismäßig größer ist als das Angebot an Waren. Die Deutschen rechnen zwar damit, daß als Folge des Nazismus und seiner straffen Auslandsorganisation, die auch die Missionare umfaßte und sie teilweise in fataler Weise in den Dienst der Gedanken des Dritten Reiches hineinzog, in den nächsten Jahren an eine Wiederzulassung von deutschen Missionsgesellschaften und Gesellschaften, an deren Leitung die Deutschen beteiligt sind, und auch von einzelnen deutschen Missionaren, nicht gedacht werden kann. Sie halten aber an ihrem Recht zur Mission fest und hoffen, daß es in nicht zu langer Zeit beginnen könne, sich praktisch wieder durchzusetzen. Ich hatte weder Zeit noch Auftrag, über die Gesamtauffassung des Deutschen Evangelischen Missionsrates zu verhandeln. Dessen Auffassungen werden aber von denjenigen Hartensteins kaum abweichen. Der Rat der Evangelischen Kirche in Deutschland scheint sich mit Fragen der Mission noch nicht zu befassen. Auch ist keine organisch persönliche Verbundenheit festzustellen. Organisatorische Verbindungen, wie sie in Amerika und anderen Ländern sich abzeichnen, sind offenbar noch nicht im Geringsten auch nur geplant. VIII. Schlußbemerkungen. Daß ich diese Reise machen konnte, war mir in jeder Beziehung außerordentlich wertvoll. Nach dem Kontakt mit Paris und hauptsächlich London im April/Mai dieses Jahres bildete sie eine bedeutsame Ergänzung der Einsicht in die Verhältnisse des Auslandes. Besonders dankbar bin ich aber dafür, daß die Stuttgarter Tage die Klärung einer der bedrängendsten ökumenischen Fragen, nämlich des Verhältnisses zur Evangelischen Kirche in Deutschland, ermöglichten. Es kann nur meine Bitte sein, daß Gott die abgegebenen Erklärungen und Hoffnungen bestätigen werde. Basel, Ende Oktober 1945. Alphons Koechlin

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55 Bericht George K. A. Beils über seine Deutschlandreise vom 18. bis 30. Oktober 1945 WCC Genf, London Office, 1. - Handschriftlicher Vermerk: Confidential Draft. - Ohne Datum. World Council of Churches - Meeting November 14th at 5 p. m. with the Bishop of Chichester and Bishop Berggrav1: The Bishop of Chichester [Bell] said: It is not at all easy to see how to put the impressions formed before you but I must take my chance and do my best in a rather informal way. The first thing I should like to say is to acknowledge the extraordinary kindness of the Control Commission [for Germany], under whose auspices I went and thanks to whose indefatigable facilities I was able to cover such a great amount of ground. I should also like to stress the range of the contacts which, thanks to them, and thanks to the German Church leaders with whom I conferred, I was able to make, for it was not only with German Church leaders with whom I came into touch, or with the British Administration, (and I saw a great many people high-up in the British Administration, from the junior dealing with religious affairs to the Chief of Staff, General Robertson, both in Bünde and Berlin). But I also made contact with some of the German administrators, the Minister-President of Oldenburg [Tantzen], the Burgomaster of Berlin [Werner], some of those dealing with social welfare and health in Berlin and leaders of the four principal parties. Thanks to the superlative enthusiasm of Pastor Grüber in Berlin I made an enormous number of informal and social contacts. I should like to express my thanks to Clutton-Brock, who did more than any other Englishman there to make my visit to Berlin profitable. I went through the three zones, American, French and British. I was in the Russian sector of Berlin, as well as in the other sectors. Everywhere I went I had a remarkable experience that I was in a sort of way being used to break through loneliness and isolation of churchmen, high and low, dignataries and humble people, in the German Evangelical Church. Over and over again I was told how different this is from after the last war. I was actually one of the first, when I was Chaplain to Archbishop Davidson, to make contact with the Church leaders in 1919, nearly a year after the armistice, and it took many more years before there was anything like the experience of trust and friendliness between the churches of the belligerent countries that there is to-day. 1

Text des Einladungsschreibens des Londoner Büros des Ökumenischen Rates der Kirchen vom 5. November 1945: "You are invited to an informal meeting to hear The Right KeverendThe Lord Bishop of Chichester speak on his recent visit to the Evangelical Church in Germany... This meeting is of a private nature and the discussion at it should not be published in any form. You are welcome to bring one or two friends who have sufficient background knowledge of the German situation to be able to understand the setting of the Bishop's visit" (WCC GENI; London Office, 1).

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I went with Mr. Rupp, who was with me the whole time from this country and back again, and we were accompanied from the moment we arrived by the Reverend Arthur Cotter, an Anglican clergyman who was interned in Paris by the Nazis during the war. He was in charge of the Protestant side in the Religious Affairs Section of the Control Comission in Bünde. He was most friendly, able and co-operative, multilingual, and helpful in every sort of way right through the journey. I went as a member of the delegation of the World Council of Churches to the German Evangelical Church and there, as well as in other places to which 1 shall refer later, I was always meeting old friends, and it was a joy to meet them, and the re-knitting of personal contacts was greatly appreciated right through. The purpose of the visit to Stuttgart in the American zone, our first place of call on October 18th and 19th, was to enable the French delegate, Pierre Maury, the Swiss delegate, Dr. Koechlin, Dr. Kraemer from Holland, Dr. Visser't Hooft from Geneva, Dr. Cavert, Mr. Michelfelder and myself to meet the Council of the German Evangelical Church face to face. The Council of the German Evangelical Church is a body of twelve persons, over which Bishop Wurm presides and which includes Bishop Dibelius of Berlin, Bishop Meiser of Bavaria, Dr. Lilje of Hannover, Asmussen, Niemöller, etc., and many other representing in the man the Lutheran Church, but also including representatives of the Reformed and the United Churches. The leadership is in the hands of the Confessional Church, but it has a broad basis, and the foundation upon which the German Evangelical Church is to be re-formed, so to speak, is the spirit of the Barmen Declaration, not exactly as the Declaration itself, but in its spirit. This Council was set up at Treysa at the end of August as the result of an assembly of some hundred delegates from the whole Evangelical Church in Germany, which charged this body with making a constitution which should be as inclusive of the whole Protestant Church in Germany as possible. I should like to start with just a brief report on the fulfilment of my task as a member of the delegation to Stuttgart2. Visser't Hooft, who is a most remarkable leader and ambassador of the World Council [of Churches], told the Council that he came with the others with no mandate, in fact we had not been invited. They knew we were coming and Niemöller, to whom this was explained, immediately said that, as the Council's Vice President, he gave us a cordial invitation. But there had been no formal invitation. Visser't Hooft said that we came in the hope of bringing about co-operation between the German Evangelical Church and the World Council, and he put the importance of the association of the German Evangelical Church with the World Council for that Council at its present stage, and for the ecumenical movement as a whole, in a very excellent way. I was not actually present when he 2

Vgl. auch die Berichte Visser't Hoofts und Koechlins (Dokument 53 und 54). Dort auch ausführliche Wiedergahe und Nachweis der gehaltenen Reden.

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made this statement, because our plane was a day late3, but this is what I have been told. He was followed by Asmussen who said in the plainest way that the Church realized what was implied as to be obstacles which stand in the way of full re-association of the German Evangelical Church with the 'World Council of Churches and we want to say in the clearest and most definite manner we can that we, as a Church, are guilty of National Socialism and guilty of the war and of all to which the Nazis and the war have led. We feel 'the guilt of the Church' for failing to give the witness at a much earlier stage which would have made the rise of the Nazi régime far more difficult, and perhaps impossible. He was followed by Dr. Kraemer, the great Dutch Reformed Church leader, who expressed his satisfaction and agreement and sympathy with what Asmussen had said. Dr. Koechlin said he thought it right to point out to the Germans that they were hated (he put it in a kindly way) and that one could not live in Switzerland as he did without being aware of the amount of feeling there was with regard to Germans generally. Niemöller said in frank terms that it was really a great thing for Germany that the war had ended as it had done, as he said in a sermon on the evening before which he gave in a service in which Bishop Wurm and Bishop Dibelius also took part4. He said it was no use jammering about our defeat; it was a blessing to Germany because without it Christianity could not possibly have survived. These statements were received by the delegations, who asked whether it would be possible for the Council in some sort of formal way to express in writing what they had uttered in speech. So, the following morning5, the Germans by themselves produced a declaration in which they say with pain and difficulty, but as a matter of duty, that they declare their communion with the whole German nation, not only in suffering but in a solidarity of guilt. They take the blame upon themselves for not having prayed more ardently, witnessed more bravely and worked more consistently for the Faith against the Nazis6. Perhaps the most important thing in relation to the declaration of war guilt was the statement by Pierre Maury. After Asmussen had read the declaration he said that they understood the risk which they had taken upon themselves in making such a declaration. You will see what he means for if the Protestant Church leaders in a day of humiliation make a declaration of war guilt, how will that affect their leadership of the German nation a few months or years hence? It was a great risk to take. But they said, 'We speak to you as we speak to God and we make this declaration in His presence'. Pierre Maury said immediately that this statement was a statement which he personally, speaking as a Frenchman and a member of the Reformed Bell und Rupp trafen erst am Abend des 18. Oktober in Stuttgart ein. In der Markuskirche in Stuttgart am Abend des 17. Oktober 1945. Vgl. Dokument 53. 519. Oktober 1945. 6 Druck der Stuttgarter Erklärung: K I R C H L I C H E S J A H R B U C H 1945-1948, S. 26 f.; M. GRESCHAT, Schuld, S. 102; vgl. auch oben S. 212 f. 3 4

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Church of France, welcomed with all his heart. He said, 'It is not easy for you to say these things. We appreciate your temptation to despair and we know that the poison of Hitler has overflowed into other countries, and it makes it easier for us to acknowledge your fight in Germany. We cannot take away your misery but it is our common duty, Frenchmen and Germans together, to build something new in the Western World and we will do everything we can to secure that Germany has its full place in the new beginning.' Bishop Wurm immediately followed and he said it was a wonderful thing to hear a Frenchman speak like that and he said, no longer are we regarding ourselves as of old as arch enemies; but do be alive to the danger of a misuse of this declaration. It can be used in quite a wrong way for the destruction and criticism and hurt of the Church. Visser't Hooft said he would do all he could to prevent that. In the private conversations and in the discussions the great warmth of feeling and a sense of an ecumenical relationship were felt. The question of the membership of the German Evangelical Church in the World Council [of Churches] was raised and immediately the German Evangelical Church did what no other German Protestant body had done before the war, it accepted membership in the World Council. And when Visser't Hooft said that Bishop Marahrens is disasterful to us as a member of the Provisional Committee, and as Bishop of Hannover7, the Germans said they were very glad to hear this and that Bishop Wurm had been appointed in his place as a member of the Provisional Committee and he and Niemöller are to go to Geneva for the meeting of the World Council at the end of February8. That was the immediate purpose for which the delegation went to Stuttgart and on October 20th we parted. Pierre Maury back to Paris, Kraemer on his way back to Holland; Visser't Hooft, Koechlin and I, with Rupp and Cotter, went together to Baden-Baden and Tübingen in the French zone. They left then and Rupp and Cotter and I went on to Bünde, headquarters of the British Control Commission [for Germany], and had very important conversations with General Templer and others. From there we went to Bielefeld, Münster, Oldenburg, Hamburg and Berlin9. In each case we saw the leaders of the German Evangelical Church and in many cases the leaders or officers of the German state military governor and members of his staff. One could not help feeling everywhere the extraordinary isolation in which the Germans are and have been for so many years, isolation from contact with the Zum Fall Marahrens vgl. G. BESIER, „Selbstreinigung", S. Ill ff. Der Vorläufige Ausschuß des ökumenischen Rates der Kirchen tagte vom 21. bis 23. Februar 1946 in Genf. 9 Auf seiner Reise traf Bell u.a.: Präses Koch, von Bodelschwingh, Kardinal von Galen sowie Halfmann, Hemtrich und Schöffel in Hamburg. In Berlin besuchte Bell die Familie Bonhoeffer und Grüber. Vgl. G. RUPP, "I seek my brethren", S. 27 f.; R. JASPER, Bell, S. 293 ff. sowie Halfmann an den Rat der EKD vom 28. Oktober 1945 (EZA B E R L I N , EKD 1/35). 7 8

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outside world. We could not help feeling that this system of zones increases this isolation, all with separate administrations and intercommunication extremely difficult. But everywhere we met old friends. I should like before I touch on the tasks of the Church and education to say something of the general background against which one must see the whole German scene and I give you this picture of the background as the result of conversations with General Templer and others, with German Church leaders and military governors, and perhaps still more as a result of our own experience travelling over hundreds of miles of territory from Stuttgart to Hannover and from Hannover to Berlin. I think the first thing everyone feels is the terrific amount of devastation. The terrific effect which the bombing has had on the whole urban population in Germany. The country is different, you go through silent fields and beautiful forests - nature is untouched and is just as before. But the towns are a really terrifying spectacle, absolutely in ruins. I will not say that all the buildings are on the ground, but I will say, on the authority of one of the highest Generals, that there is not a town of any size in Germany which is not ninety per cent in ruins, that is to say, is either down to the ground or has its facade of buildings, but behind there is the damage done by incendiary bombs, the whole place gutted. This picture is more true of the centre of all towns than of the suburbs, for there are still a good many houses outside the towns which, though very much damaged, are standing. But the general effect is a scene of devastation, and it is a marvel how hundreds and thousands of people, even millions, can still be living in these towns as they do in cellars and in corners of the earth. As a result of the devastation - and this was said to me by British officers and others - on such a huge scale, is stunning. People do not know what to do. You cannot be in any doubt of the overwhelming defeat not only of the military machine but of the whole German population. I do not think it is really possible to exaggerate the scale of the devastation. Nothing in London, I do not suppose anything in England, is in the slightest degree comparable with the mass destruction of the towns in Germany. As to the material needs, I shall have to go over these points rather rapidly. I would put the distresses, the agonies and the problems in this order, with which the Germans and the administrators of the different zones have to contend: 1. Food. The Germans knew in November 1944 that they were beaten, and then, so I was told, they dissipated the food resources that they had. No doubt on the instructions of the Nazi leaders. So that, when VE-Day 1 0 came, all the reserves which the Germans normally possessed, and had possessed up to November or Christmas time 1944, had gone. Further, the transport which is essential for the carriage of food had been destroyed on a very large scale, 10

Victory-in-Europe-Day: 8. Mai 1945.

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again by the Nazis in retreat, quite deliberately. They had down up bridges, torn up railway tracks and roads and made transport extremely difficult. In peace time the amount of food (this report comes mainly from the British zone) the population of 17 million, which is now about 21 million, required 12 million tons of food per year and of those 12, four million were imported. At present it is with a tremendous strain that the authorities are able to maintain an allowance of 1500 calories for each adult, as against 2,800 which is a proper amount, i . e . , just over half what is usually regarded as necessary for adult subsistence. There is no milk, no sugar, no meat and very little bread. This amount of 1500 calories can only be retained if 130,000 tons of wheat a month are imported into the British zone. If not, then the allowance in calories will go down to 1350 next month and it may be even lower afterwards. I was very much struck by the industry and zest with which the British administration was determined to do its very best not only to secure the food from America but to get the transport to bring the food in. It is a very serious situation. 2. Housing. I have already explained the difficulties of the housing situation. Templer told me that he hoped by January, before the winter is at its full strength, that everyone in the British zone will have a weatherproof roof over his or her head, a cellar or a shed or somewhere else. Ideas of a long-term programme of course are very far in the distance. They can only concentrate at the moment on short-term needs. 3. Fuel. The amount of coal which is now being produced in the Ruhr has grown in recent months. In peace time I think I am right in recollecting General Templer to have said the output was 15 million tons per annum. It has now risen to 20 or 30 million tons. The first charge on the fuel in the Ruhr is essential industries, the second charge is fuel for the liberated countries, France, Norway, Poland, etc., and it is only in the third place that the domestic needs of the Germans themselves can be met. That really does mean that fuel will be very slender, coal very short if in existence at all. Reliance will have to be placed on wood, of which there is a great quantity if it can be got, and in certain districts on peat. The coming winter presents a terrible picture in regard to food, housing and fuel. [4.] Health. In August there was a great epidemic of dysentery, on a quite fantastic scale. Nothing at the moment except very little typhus, some typhoid and a lot of diphtheria. They are afraid of an epidemic of Spanish influenza in February, on the model of the last world war and they are taking every possible step in the British zone to be ready for this by means of opening auxiliary hospitals and other accomodation. Many have of course been destroyed. Mobile hospitals are being set up and others in sheds and schools where such buildings are available, and they have an abundance of very good docters and nurses (not so good), a sufficiency of drugs which they are keeping hold of and not using more than they can possibly help. They expect a crises in February. Templer said how can we dissociate the food supply from

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incidence of disease, when you have such illustrations as this: In one place in the British zone in June there was a small epidemic of typhoid. 110 displaced persons who received 2,000 calories a day had typhoid and of them only two died. 460 Germans, with a calorie allowance of 1100 a day, got typhoid and of them 116 died. How can you resist the implication? But they are doing their best to protect the children, and 50,000 children are already being evacuated from Berlin to the West. I saw some of them myself and saw some of the preparations being made for them in Oldenburg. Added to this, and really more keenly felt by the German church men I met than any of the other things, and bound up with them, is the 14 1/2 million deported persons from the East. From East Prussia, Silesia, Pomerania, etc. A careful estimate made in Bünde by the British administration gives that figure. I saw many of them in Berlin in the station, a most miserably-looking lot of women, children and some men. I saw them in the disused prison next door to the station and in the military barracks. There were 8,800 deportees in the military barracks from the East with their little packages. Over 3,000 of them were children between the ages of 2 and 14.1 asked myself - and the British administration had pointed out this danger - how many of these children can survive, or how many of the old people, when you see what they have to eat. It is this: 200 grammes of bread daily with 3/4 litre of soup. There are 8,000 of them in the military barracks alone and this is all they have, no milk, no meat, no sugar. The Germans had expected that their liberation from Nazi tyranny would bring better things. But the disorganization and the wilful cruelty and deliberate destruction by the Nazi leaders of the means of life were such, that the effects of the war and of Hitler were worse after his defeat than they were before. This can only be blamed upon Hitler and his men. He promised the ruin of the German people if he were defeated and he has brought it about. The German people and the German Church facing this situation. There is first the problem of leadership. Where are the leaders? So many of them have been killed, so many of those with energy and initiative were members of the Party [NSDAP], so many more are prisoners of war. The problem of leadership is terrific, and if you put these two factors together, the stunning caused by the devastation and the want of leadership due to the Nazi party and its tremendous claims on the manhood of Germany, you see something of what the Germans have to face. The denazification, as it is called, is of course necessary. It differs in principle in the different zones. The Americans are very rigid and absolute, or have been up to the last few weeks. If you have been a member of the Party, they say, you cannot be given any responsible work to do. Though the French in some ways were less satisfactory on the material side, and though they caused many heartburnings in Stuttgart by the troops they sent there, they are more liberal on the spiritual and moral side than the Americans. They are more discriminating and have less belief in the adequacy of the questionnaire and they take the counsel of Germans upon whom they

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rely and if they are satisfied that this or that German, whether he was a member or the Party or not, will work well, they put him in a place of responsibility. The British vary according to the discretion of the military government, something between the liberality of the French and the rigidity of the Americans. The military government say they are finding it impossible to be tied by a hard and fast system and they are forced by circumstances to discriminate on an ever increasing scale. The problem of political prisoners11. There were naturally a great many persons who had to be rapidly and arbitrarily interned without charges being made against them, in some cases wholesale arrests for security reasons, and it is very difficult to produce the necessary machinery for having satisfactory tribunals to separate those who are trustworthy and those who may be reasonably interned. Youth. I think that the young Germans present a very great problem. They are aware, as aware as their leaders, of the overwhelming defeat which has come upon their country. Thousands of them are wandering, physically as well as mentally, all over the country. And there is a sense of despair and a great danger of nihilism because of the uncertainty with regard to the future. They say - and this has been put into their minds by the Nazi propaganda by which they were fed - unless you work with all your might for the victory of Germany, Germany will be destroyed. They are now saying that Goebbels was right. Asked what was the most dangerous age amongst the young, I was told on the whole the dangerous age was between 18 and 25. Education. Nearly all the text books are quite impossible, because even the simplest lessons in arithmetic were taught in the way of submarines and other military weapons. Viva voce teaching and the use of the blackboard are the only means at the disposal of teachers at the present time. I saw the first two textbooks which had been produced in the British zone, one of which was a child's reader. Printing is a great problem and paper shortage is very acute, and the mere business of teaching the young, especially the young over a certain age, is a large problem. Then there is the problem of the teachers. If you say that all teachers who have been members of the Party are ipso facto debarred from teaching, then eighty per cent of teachers are disqualified. Those who had been left had an average of 100 pupils each. And the new auxiliary teachers are much worse than the older ones. Then buildings, so many have been destroyed and the accommodation for the children presents a problem in itself. What they are doing in the different zones is as far as possible reviving the universities. This is a very fruitful step. Tübingen is the first university to be re-opened with all its faculties. Heidelberg was opened last week, and a spe11

Gemeint sind die im Zuge des „automatischen Arrests " verhafteten und in Intemierungslagern festgehaltenen Funktionsträger des Staats- und Parteiapparates des „Dritten ReichesVgl. L. NIETHAMMER, Entnazifizierung, S, 255 ff.

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cial priority given, I understand to theological students. We saw about 70 theological students at Tübingen and had much conversation with them. A good type of young man. The students in Heidelberg are really the most promising youth to help to build the future. One hundred and sixty out of the 210 professors are out of action as unsuitable. The attitude of the rectors of the universities to professores in exile is very friendly and though nothing so far as I know has been published at this end, a resolution was passed at the meeting of the rectors which said, let the professors who are in exile and want to return come back and we will do everything we can to give them back their posts and at the very least give them the status and rights of emeriti. There is afamine of books as well as of paper. One of the things I was asked most was for a supply of books which have been written during the past twelve years outside Germany. They know nothing about what the world has been thinking or saying. In the British zone there are 20 newspapers. Four free party newspapers and another paper which is a more general paper. Many of the regulations make things very difficult. One is in regard to youth movement. No former officer of the German army can be allowed to be a leader of the youth movement. Many former officers are good pastors and it is quite absurd to exclude them. It is very difficult to get round such regulations. Differences between the zones. In the Russian zone they have closed up all the banks, done away with internal credit. A Frenchman said to me, if we were to do that the whole of our middle class would be ruined. The American, British and French zones carry on as before. The Russian zone has its own method of land reform which hits very large numbers of people very hard. But I am bound to say that, because of the mystery which surrounds the Russian zone there is great fear in the other three zones. What about the Church? There are great congregations in the churches. The German Christians, the pagans, are no longer in existence as an organized body and 'Reichbischof' Müller committed suicide about six weeks ago. But from the point of view of dealing personally with German Christians, the bishops have told me that it is not so easy. If a man has been a Thuringian12, he is excluded altogether. But there is a real desire on the part of the leadership of the Church to interest the church effectively in public affairs and in the common life. It is going to be a long process of education after the long detachment of the Church from the common life. The Confessional Church and the Roman Catholics have stood side by side in war time in the church struggle and they are finding much in common now. It was interesting to hear Lilje say, with regard to his own experiences in prison, where he was nearly killed, only liberated just in time, that most of the fellow prisoners who stood the test did so because they were Christians. 12 Gemeint sind die Deutschen Christen Thüringer Richtung, die als radikalste galten. Zur Organisationsgeschichte vgl. K. MEIER, Deutsche Christen.

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But so many of these people like Lilje, with whom I had a very fine private talk, are in terrible misery. They have had such terrible bereavements, and personal troubles. Will the Church, they ask, not only comfort all mourners, but will it also find them new tasks? Will it be able to show the people what the Church really stands for? The Church is doing a special relief work for the whole German nation. Catholics and Protestants co-operate together in this. There is a general sense on the part of the German Church leaders that they are all living in a time of a great change-round. There is an interior struggle everywhere. There is a sense that all of us stand before the gates of the Gospel, those outside too, and on the other hand there is also the feeling that 'the credibility of the Gospel' is at stake. There is a great desire for voices to be raised to stress the collectiveness of Christendom. Communists speak of their world wide fellowship and the Christian Church must do so too. We must show forth the solidarity of Christendom. There is a sense too in Germany of the great link with the ecumenical movement, a sense that other churches in other countries have suffered also and all are looking forward and out to the ecumenical movement. The culmination of our visit was the time in Berlin. I got an extraordinary impression from social contacts with people who do not claim in the least to be Christians. In the Church of England Church House in the middle of Berlin, communists and social democrats, stood and ate and talked side by side with evangelical churchmen and British Anglicans and Free Churchmen. It was an extraordinary event, first that the Germans came at all and that the invaders were both believers and non-believers. There was an ecumenical service in the big church in the Russian zone13. There was an enormous congregation of people, some standing. There was a real spiritual hunger and expectancy. You felt that any word that could be said of reconciliation and charity and love would fall like balm upon their ears and their souls. You wanted to say something to give them hope for the future. In a way they want material things very badly indeed, but still more they want moral help, spiritual succour and personal friendship.

56 Stewart W. Herman: Notes on the Baptist Church in Germany [17. und 20. Oktober 1945] NA Washington, RG 260, 5/344-2/6. -Datiert:

31.10.1945.

A written report of Pastor E. Fiedler, Lindenspurstr. 18, Stuttgart, dated October 18, contains the following data regarding the Baptist Church of South 13

Druck der Predigt Bells in der Berliner Marienkirche am 28. Oktober 1945: KIRCHE, S. 14 f.

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Germany, including the provinces of Württemberg, Baden, Bavaria. The churches of Austria and Alsace-Lorraine which temporarily belonged to the South German association of Baptist churches are not included. Württemberg has 16 congregations with 1640 members Baden has 11 congregations with 819 members Bavaria has 11 congregations with 962 members totaling 38 congregations with 3421 members Most of the area is in the American Zone. The following congregations are in the French Zone: South Württemberg: Lake Constance 33 members Meßstetten 25 members Tübingen 126 members Zillhausen 131 members South Baden: Eichstetten 46 members Freiburg 94 members Gernsbach 70 members Gundelfingen 111 members Lörrach 72 members The majority of these South German congregations may be described as mission churches which receive financial support from the Baptist Union in Germany 1 . Most of the pastors have returned from the Army, leaving only three churches, Heilbronn, Mannheim and Nürnberg, without ministers. On the other hand, most of the congregations have left their chapels and parish houses, and most of these are not financially capable of rebuilding. The chapels in the following cities were destroyed: Stuttgart, Munich, Mannheim, Würzburg, Freiburg, Gundelfingen, Nürnberg, Heilbronn, Unterheinriet, Karlsruhe, Augsburg and Pforzheim. In an interview with Pastor Fiedler at his home on October 20, it was revealed that the plight of the local Baptist congregation may be taken as typical of other churches in metropolitan areas. Formerly there were 200 baptized members, of whom more than half had been driven to the country because of the air-raids and had not been able to return. The remaining members are very loyal but must worship and work under adverse circumstances owing to the destruction of church edifice. Pastor Fiedler does not anticipate the sort of revival which occured after the first World War and brought thousands of Germans for the first time into Baptist circles. Then it was necessary only to rent a room in a village or set up a tent in order to supplement one or two Baptist families with hundreds of eager inquirers drawn from the indifferent membership of the state churches. This time an attempt will be made to evangelize from tents but, frankly, no 1 = Bund, der Baptisten; 1961 umbenannt Deutschland.

in Bund Evangelisch-Freikirchlicher

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great results are expected. One of the reasons may be that revival tents are no longer a novelty in Germany, as such work had been pursued regularly until 1939. But other reasons exist. Fiedler feels that non-Christian Germans have no particular appetite for Christianity now. Another reason, which Pastor Fiedler did not name, may be found in the past attitude of the Baptist Church to the Nazi regime. The head of the Baptist Union in Germany was associated with Bishop Melle in the unfortunate statements made regarding religious freedom under Hitler at the Oxford Conference in 19372. Fiedler states that the Baptist Church did not and does not support the statements made by Pastor Paul Schmidt, but on the other hand no action seems to have been taken or contemplated to remove him from office. Fiedler, who has traveled some 4,000 kilometers by bicycle since July to visit scattered parishes under his jurisdiction, believes that the existence of the Free Churches in Germany was protected against the Nazis on the one hand by Schmidt's cautious policy and on the other hand by the radical resistance of the Confessional Church. On October 171 had an interview with the leader of the Baptist church in Bavaria, Pastor Dreisbach of München/Solln. He, like Fiedler, appears to be an unusually devout and courageous man; in fact, he states that he always listened to foreign broadcasts during the war. His attitude is different from that of many German clergy because he spent about ten years in Zürich before being called to the Munich church in 1942, at which time he was frequently forced to appear before the Gestapo. He acknowledged that the position of the Baptists in Bavaria was weak; in fact, nothing much more than a series of mission stations. Of the five chaples which the Baptists had only the one at Bayreuth remains intact. Services in Munich are now being conducted in a room in Holzstrasse 9, where there is place for 250 people. Not only are new church buildings needed, together with the money to build them, but even Bibles and hymnals must be brought in from the outside. He was particularly glad that provision had been made for religious broadcasts over the Munich radio. The Free Churches - of which there are four in Munich - are permitted to appear on the radio once a month. Thus, he is able to broadcast every fourth month. The whole position of the Baptist church does not seem to have been strengthened by the first copy of the Baptist Union's "Bundespost", which was issued over Schmidt's signature in Bad Pyrmont at the end of September 1945. 2 Melle, der zusammen mit Paul Schmidt die deutschen Freikirchen vertrat, hatte auf der Weltkon ferenz des ökumenischen Rates für Praktisches Christentum in Oxford 1937 entsprechend den Direktiven des Kirchlichen Außenamtes der DEK und der deutschen Botschaft in London erklärt, daß in Deutschland „volle Freiheit der Verkündigung des Evangeliums von Christus" bestehe, und „die nationale Erhebung des deutschen Volkes als eine Tat göttlicher Vorsehung" gepriesen. Zum Verhalten Melles und Schmidts vgl. A. BOYENS, Kirchenkampf 1933-1939, S. 167 ff.; K. Z E H R E R , Freikirchen, S. 44 ff.

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The communication commences with a greeting to all congregations which remain in the "closely-compressed" German territory, and recommends in the words of Psalm 90 that "God is our refuge and strength." It goes on to state that there is no further contact with the 140 congregations east of the Oder, amounting to 43,000 members served by 130 pastors. Excerpts from the report of the first meeting of the Union at the end of July in Wiedenest are given: ["] We stand dismayed at the grave of the political greatness of Germany and bow under the terrible judgment that God has placed on our defeated people. The work of our congregations is also drawn into this collapse. Many congregations are scattered or homeless. Through the middle of our Union goes a demarcation line between the western and eastern occupational authorities. As yet we cannot measure the great extent of the damage and as yet we cannot see the end of the descent. In spite of this we believe that we have every reason to thank God for protection and guidance in difficult and ever more difficult hours. He has allowed the disintegration of that which was built by our hands but He has closely preserved that which He by a new spirit created in us and among us. The men of God stand everywhere ready for new work. New roads for the extension of the Gospel by voice and by press are opening up. Many constraints of past years have fallen. Our pastoral service to the people can proceed undisturbed. First of all, however, we rejoice that our communion in the newly extended and more strongly bound Union has been in no way disturbed or reduced. Especially now, at a time when the shrinking of congregational activity has reached such an unusual ebb, we feel obliged to stick together more closely than ever and, whereever possible and necessary,to close our ranks still further in order that we may gain from the variety and the richness of the Body of Christ. To retreat again along the road of individualization is possible neither within nor without, provided that we have not gone the road for political reasons but in obedience to the will of the Lord. In happy faith in God's power and grace we will rather assemble all forces in our midst in order that we may fulfill the Lord's work in the Church of our time. With new loyalty and devotion, we wish to proclaim the word of God and win souls. Aside from all political thought and consideration, we wish to be of Samaritan service to the bleeding body of our folk, while there is day and we may work. We greet in this hour the brethren who as soldiers in our forces offered their lives for us in the past years and have now returned to the homeland.["] The paper went on to state that since September 20 the Baptist headquarters have been located in Bad Pyrmont in the invalid home of the deaconess institution. A bureau of missing persons has been set up in two places for the use of Baptists. A special head of Baptist youth work has been called, namely,

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Pastor Hans Arndt, and was to take up his work in Bad Pyrmont on October 1. Special efforts are being made to advance the work of the Sunday schools and religious instruction, and to bring out proper textbooks. The establishment of kindergartens is particularly recommended, for which work girls may be especially trained. Emergency hotels for returning veterans and other travelers should be set up, particularly in large cities. Plans for evangelization are being made and it is hoped that four tents will be available for the execution of revival work. A list of four or five evangelists is included, together with their present addresses. A special plan has been approved whereby Baptists among themselves may give or obtain information regarding places where various kinds of special services or materials are to be found. This includes such information as, for example, an artisan who is ready to work in another area or a storekeeper who has a supply of certain goods that may be useful to applicants. The seminary, formerly in Hamburg, will be reopened in Wiedenest on October 3 and it is anticipated that twelve students will be accepted. The number is restricted to a minimum owing to the number of pastors from eastern areas who must find new parishes in the west. The heads of the seminary, Neuschäfer and Janssen, will both retire because of age on January 1 and two other men, Sauer and Koehler, will run the seminary for the rest of the school year. As soon as possible, the seminary will be returned to Hamburg in order that Wiedenest may once more be returned to its proper function as a training school. Stewart Herman, Secretary Department of Reconstruction

57 Stewart W. Herman: Conversation with Pastor Fricke, October 21,1945 NA Washington, RG 260, 5/344-2/6. -Datiert: 31.10.1945. In connection with the new relief program of the church of Hessen, Fricke told us1 that many tons of potatoes have already been carted away from donating farms and stored. Fricke, who is head of the Hilfswerk for Hessen, has appointed an assistant in charge of transportation whose main job is to keep in contact with the local municipal motor pool. Flour and oatmeal have also been collected; likewise, wood for heating. All collected commodities will be routed to invalids and children primarily. The difficulty of distribution has been increased because of the fact that all of Frankfurt's twenty-two Protestant churches were burned in one night. 1

Herman wurde von Kraemer, Michelfelder

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However, 35 kindergartens have already been set up in the city and arrangements have now been made for several communal kitchens which will serve meals at a very low price, approximately 50 pfennigs. An attempt will be made to keep families together at private tables. The need of more food is indicated by the fact that in one kindergarten 24 out of 29 children were found to be under-nourished on the day they reported. The two kindergartens in Fricke's own church are functioning under the disadvantage of having no adequate space and no heating. An American chaplain arranged for left-overs from Army kitchens to be given to the Protestant deaconesses to be used in communal dining rooms. Fricke said if the left-overs from Army kitchens can also be obtained for the rest of the winter, there will be no hunger among the children of Frankfurt. Catholics have also been benefiting from this present arrangement, but permission to obtain these left-overs may be cancelled by the Army for reasons of sanitation. F ricke pointed out that only qualified cooks would be permitted to use the materials thus obtained and that if this source were cut off there would be great difficulty in maintaining an adequate diet in hospitals and homes. At the present time, there is practically no fat and no milk. Furthermore, the charitable agencies are continually required to care for "black" refugees who pass through the city without food cards and have no means of sustenance. Special barracks are needed to take care of these overnighters, especially in the winter. A special assistant has been named to look into this problem. For example, twelve families are now sleeping in inadequate rooms in the buildings where church services are held on Sundays. Released PW's are flowing through the town, particularly from the one train which is permitted to pass from the Russian zone via Eisenach-Bebra. In certain cases, additional funds will be needed to provide financial help for refugees and unemployed. Otherwise, most help is confined to food and clothing. A clothing campaign is now being conducted to obtain garments. All repairs for church buildings are made impossible by the requisitioning of repair materials, especially glass. Another great need is for children's hymnals, particularly as practically all children are attending church. During the cold months, it would be very helpful to have devotional booklets for people who can't go to church or won't go, either because of lack of heat or because their shoes are worn out. F ricke plans to set up an apothecary shop for the equitable distribution of all medicines among hospitals and clinics. He is looking forward to the receipt of medicines from Switzerland, but no such shipments have yet arrived. (Two days later I learned that the first shipment of medicines had arrived in Frankfurt, and had been sent to the Protestant hospital for further distribution.) In a very moving speech - for the particular ears of Prof. Kraemer of Holland, Dr. Michelfelder and Dr. Cavert, who accompanied me - F ricke expres-

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sed his personal sense of shame at the atrocities committed by the Nazis in Holland. He went on to say that he felt that the Christians of Germany must confess the sins of the nation, for if they didn't no one would. He added that many Christians prayed in their air-raid shelters for the safe return of enemy aviators to their home airfields. There was great gratitude for the new contacts that are now made possible by the arrival of foreign church representatives, especially in view of the long delays which occured after the last war. This time cities may be smashed but the bonds of Christian fellowship have not been broken. Fricke also discussed briefly the recent visits he has had from Pastor Diercks of the Missouri Synod, who was particularly interested in examining the confessional basis of the German church and its representatives. In a previous interview with Pastor Fricke on October 10, he had described to me his contacts with Pastor Diercks, who, he said, was particularly anxious to make appointments with Bishop Meiser and Wurm on behalf of the special Missouri Lutheran delegation due to arrive from the United States very shortly. Fricke indicated that Diercks had made large promises regarding the relief program which the Missouri Synod had planned, but it appeared to him that Diercks was interested first in testing the orthodoxy of certain German provincial churches in order to determine whether they were worthy of Lutheran aid. He spoke of the special arrangements now being made by United States Religious Affairs Division 2 to send 150 pastors back to Silesia in order to supplement the skeleton force of 150 who have stayed there. A total of 300 pastors would still be less than half of the original membership of the Silesian Synod. It is hoped that these pastors may be sent back together with the official agreement of the Russians, and that they may go, not necessarily to the towns from which they came, but to whatever congregations need them most. One of Vricke's great hopes for his own area is that an information bureau for news clearance might be set up to prevent the spread of rumors and to encourage the circulation of factual reports. He hopes to begin this bureau with the part-time help of Miss Brigitte Freudenberg, who recently joined him as parish helper. Fricke further indicated that the reorganisation of the church government of Hessen is taking shape and that he hopes it may be possible to have Niemöller elected as Bishop of Hessen by January 3 . He stated that Niemöller was now living on about 120 marks a month and had no present prestige upon which to stand. (I later heard from Niemöller himself that his financial difKorrekte Bezeichnung: Education and Religious Affairs Branch. Zu den Auseinandersetzungen, die dem erneuten Zusammenschluß der Kirchengebiete Frankfurt, Hessen-Darmstadt und Nassau zur Evangelischen Kirche in Hessen und Nassau und der Wahl Niemöllers zum Kirchenpräsidenten im Herbst 1947 vorausgingen, vgl. C. VOLLNHALS, Entnazifizierung, Kap. V, 2. 2

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ficulties had been of a temporary nature and that he was no longer in need of funds, largely owing to the fact that a sum of money had been sent to him from his own congregation in Berlin.) Fricke pointed out that any elections in Hessen would be along absolutely democratic lines, beginning with the new election of local church councils and proceeding to the election of synodical delegates. It is believed that three out of the four churches of Hessen4 may once more be united under one administration. Stewart Herman

58 Stewart W. Herman : Conversation with Pastors von Bernus and Hahn on October 21 [1945] in Wiesbaden, Lehrstrasse 8 NA Washington, RG 260, */344-2/6. -Datiert:

31.10.1945.

Dr. Michelfelder and Dr. Cavert were present at this interview. Attention was given largely to the need for material aid. Β emus stated that pastors were in great need of bicycles in order to carry out their tasks. One of the great shortages was still coal and other fuel. The order of priority for heating buildings is first, US Army buildings, second, shelter for DP's and Jews, third, offices, fourth, private homes. Wahn told me he has a little coal for office purposes but none for his house. Kindergartens must be closed shortly because of lack of fuel. We were particularly impressed by this statement because we had just seen a large and happy kindergarten at play in the yard of Β emus' church, the Bergkirche. The churches of Wiesbaden, in which services can still be held, have been closed for lack of fuel and windows, except for the Bergkirche, in whose service all churches now join. Despite the drawbacks, Wiesbaden has planned an "evangelical week" with the services beginning in the morning and running through afternoon until evening every day. The object is to give the people a special course in Christian doctrine and to provide them with inspirational devotions. The morning is to be devoted to meditations and in the afternoon instruction is to be given in the Ten Commandments. In the evenings, the general theme is "Christ in the World", and the last service will conclude with a celebration of the communion. The ulterior motive of this special week is not evangelization of nonChurch people, but a deepening of the Christian spirit among church members. As an indication of the sentiment of the people, Β emus estimated that in his parish of 15,000 people, 500 may have been what could be called fanatical 4

Kurhessen-Waldeck

blieb eine selbständige

Landeskirche.

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Nazis. About 200 of these were soldiers. The whole problem of Denazification worries these pastors, too. Wahn's son has been put on the Nazi list because he belonged to a college fraternity which had joined Hitler's SA in a body at a time when young Hahn was not present. He was actually at Marburg only three months, and later on he was frequently warned by the police for intervening on behalf of Jews. Bernas stated that the church wants to cleanse itself of all alien ideas but wants to do it in a churchly fashion. There are some cases in which GermanChristian pastors might be salvaged, but he is conscious of the fact that this action on the part of the church would be unfavorably viewed by the common population which itself has not benefited by descriminations of cases1. With regard to the theological students who did not finish their preliminary examination before being drafted into the Army, it was stated that the Church is instituting special instruction for them in the ancient languages in order that they might not lose time in entering the University. Most candidates for the ministry are not opportunists, but are earnest young men who have been thoroughly shaken by their experiences in the war and in the PWcamps. Eleven men have registered for the ministry so far, between 18 and 23 years of age. Both Bernus and Hahn stated that they hoped all three churches of Hessen-Nassau-Darmstadt2 would join in this merger. In respect to welfare work, it was said that Wiesbaden is doing all that it can to set up special agencies, for example, kitchens. Five dining rooms scattered through the city will provide two hot meals a day at 50 pfennigs. It is estimated that 18,000 will be served daily, especially old people and employed mothers. The program will commence on November 1. Kettles and kitchens have been granted by the United States Army. Most of this information was obtained from Hahn, who now represents the Evangelical church in the special Council of the city (Stadtrat Vertrauensrat). Stewart Herman

59 Stewart W. Herman: Interview with Pastor Maas and Professor Rosenkranz, Professor of Religious History at Heidelberg University, October 23,1945 NA Washington, RG 260, 5/344-2/6. -Datiert:

1.11.1945.

Zur Selbstreinigung in Hessen vgl. C. VOLLNHALS, Entnazifizierung, Kfap. V, 2. Gemeint sind die Kirchen von Frankfurt, Hessen-Darmstadt und Nassau, die 1933 zur Landeskirche Nassau-Hessen zusammengelegt wurden, sich 1945 zunächst wieder verselbständigten und dann 1947 zur Evangelischen Kirche in Hessen und Nassau zusammenschlossen. 1

2

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Dr. Michelfelder and Dr. Cavert and I 1 met with the above-named gentlemen in the home of Pastor Maas, who is the dean of the North Baden Lutheran Church. Pastor ïAaas foresees a very hard winter for the German people and states that, so far as the Church is concerned, Christian activity must be undertaken now or a great opportunity will be missed. Among the special troubles which the church faces in the execution of its task are a lack of religious periodicals and schools. Many teachers who could be of great help reorientating the mind of German youth are automatically excluded from their jobs because they were Nazi party members. Only 10% of all teachers are eligible now. In Heidelberg University, six professors in the theological faculty have been rejected, including Duhm, Kiefer and Soellner 2 . Among the members of the faculty now ready for service are Martin Dibelius, Schlink of Bethel, Hupfeld, Jelke. One hundred students are expected to enroll and the course will begin on November 1. Meanwhile, about sixty of these students have been meeting regularly and have shown an entirely new spirit and attitude towards their work, probably owing to the fact that they have been soldiers at the front and have studied the Bible in new situation. It is the only book in which they have been interested since coming home. Some of these students have been working in the theological institute which has been giving pre-University courses for the last couple of months (see my previous reports from Maas 3 ). Others had begun their studies in the PW camp at Soissons. A new departure is proposed at Heidelberg whereby a special student house will be set up in which seminarians will live and work together. (It may be noted that Major Earl Crum, formerly head of U S F E T Religious Affairs Division at Frankfurt 4 , has now become supervisor of Heidelberg University for the US Army). With regard to the reorganization of the Baden Church, Maas stated that there are still three high-church councillors in Karlsruhe belonging to the former church regime, and six other councillors throughout the province, most of whom have been newly added from among the Confessional pastors. 1 Nach der Teilnahme an der Ratssitzung der EKD am IS.119. Oktober 1945 in Stuttgart waren Herman, Cavert, Kraemer und Michelfelder über Heilbronn nach Frankfurt gereist. Dort besuchten sie am 21. Oktober Fricke (vgl. Dokument 57). Während Kraemer nach Holland weiterreiste, blieben Cavert, Herman und Michelfelder in Frankfurt. Nach Unterredungen mit Vertretern der Education and Religious Affairs Branch sowie General Adcock wurde Cavert am 21. Oktober von General Eisenhower empfangen. Am nächsten Tag hatten dann auch Michelfelder und Herman eine kurze Unterredung mit Eisenhower (vgl. Dokument 51; A. BOYENS, Kirchenpolitik, S. 44). 2 Zur Selbstreinigung vgl. L. SIEGELE-WENSCHKEWITZ, Fakultät. 3 Dokument 18. 4 Crum war als Leiter der Religious Affairs-Section von USFET für die operative Durchführung der amerikanischen Kirchenpolitik im Bereich der 3. und 7. US-Armee zuständig gewesen.

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Within a fortnight of our interview there was to be an election of forty men to compose the first synod of Baden since the war 5 , at which a new bishop and council are to be elected, with perhaps two prelates - one in the north and one in the south of the province. It is understood that congregations are to be renovated under the direction of the Confessional movement and that all Deutsche Christen are to be excluded from leadership. If the meeting of this synod occurs on schedule in November there should be a completely new church government in Baden by Christmas. Bishop Kühlewein has stated that he would offer his resignation at Synod 6 . ÌAaas stated that Κiihlewein had always been sympathetic to the Confessional Church but that he is getting too old and is decidedly too phlegmatic to fulfill the requirements of his position at the present time. Unquestionably there will be in my opinion, a tremendous change in the spirit of the Baden church if the younger and more active men replace the older government which weathered the Nazi storm but did not cover itself with glory in the process. It should be noted that this is the first instance of a voluntary resignation on the part of a moderate church leader, but it may be hoped that others will follow. The idea behind the institution of two or three prelates in the province is to give dignity to certain supervisors who will move throughout the province and keep in constant contact with all pastors. This is a new title and has not been definitely fixed upon. It reverts to former days when lawyers headed the church and the most representative ministers were called "prelate". The terms "Kreisdekan" and "Probst" are also being considered but not very favorably7. As an example of the interest of the people in Christian work, Maas stated that a recent collection in his suburb (6,000 parishioners) in behalf of home mission activity amounted to 22,000 marks. One of the chief reasons for the willingness of the people to contribute to the church so freely is that they are glad to be rid of the virtually obligaroty contributions to the Nazi welfare agency. The relations between the Baden church and the French Military Government are very good. Recently Bishop Kühlewein was called to Freiburg, together with the Catholic Archbishop [Gröber], to meet General de Gaulle, at which time Κ iihlewein was able to call three or four matter to the attention of De Gaulle, who listened with considerable interest. The military governor of Freiburg, Colonel Arnal, is very helpful. Die Vorläufige Synode tagte vom 27. bis 29. November 1945 in Bretten. Vgl. Dokument 65. Mit Kühlewein erklärten auf der Vorläufigen Synode auch die beiden ncoh verbliebenen Oberkirchenräte Rost und Friederich ihren Rücktritt; die Oberkirchenräte Karl Bender und Voges hatten bereits vorher Ihr Amt niedergelegt. Zum neuen Landesbischof wurde Julius Bender gewählt. Friedrich kehrte auch auf Wunsch der Bekennenden Kirche in die Kirchenbehörde zurück. Vgl. K. MEIER, Kirchenkampf, Bd. 3, S. 441 f. 5 6

7 Die Vorläufige Synode wählte die Bezeichnung Kreisdekan und schuf mit einem entsprechenden Kirchengesetz als neue Mittelebene die Kreisdekante.

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The greatest difficulty for Baden is the demarcation line between French and US zones and the frequent change of US officiers for church affairs. There have been five different officers in five months in Heidelberg. The Hilfswerk for Baden is headed by Prof. Gerber and O K R Friedrich. Local soup kitchens and warming rooms are to be established. Potatoes are being gathered in all country congregations, but Maas regrets that so many American Military Government cares are travelling up and down the land without a load of potatoes in the rear. This work is being conducted with local Catholics. Heidelberg was recently distrubed by the announcement that 10,000 of its swollen population are to be evacuated from the city. No clear reason has yet been given but rumos are that more US soldiers are to be billeted in the town or that US wives are to be brought in, or that the food situation is simply too difficult for such a large mass of people. The evacuees are to be sent into villages in north Baden in two categories: first, people who came since 1939; second, ardent Nazis. Maas is not sure that fanatical Nazis who are now well known in their neighborhood should be dispersed throughout the country where, being unknown, they might be able to do a great deal of harm among the villagers. In any event, the relatively good spirit of Heidelberg is affected by the uncertainty regarding eventual evacuation. The population which was 80,000 before the war is now 130,000. For purposes of evacuation, every ten people are to be allowed one motor car. No place is allotted for wood or potatoes, which most people have managed to store and without which they could hardly get through the winter even in the country. The church has already asked village congregations to do all they can for their prospective guests. S. W. Herman

60 Sylvester C. Michelfelder: Report on Conditions in Germany as seen on a Visit, November 23 to December 15,1945 LWF Genf, ES/ILI., General Correspondence Germany, Series P, 1945-1949, Reports on Conferences and Visits 1945/46; RG 260,5/344-2/6. - Kopf: World Council of Churches, Department of Reconstruction and Inter-Church Aid. - Ohne Datum. Dr. S. C. Michelfelder reporting on his visit with Drs. Long, Aasgaard and Fry in Germany.

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1. Organization of the Visiting Party. On Friday, November 23, at noon Dr. Ralph Long and Dr. J . Aasgaard arrived in Geneva, Switzerland. Dr. Long and Dr. Aasgaard came as two of the commissioners of the Lutherans of America who were to make a survey of the religious situation in Germany. Drs. Behnken and Meyer of the Missouri Synod had preceded them, while Dr. Fry, the fifth member of the Commission was waiting in Paris for Bishops Oxnam and Sherrill, with whom Dr. Fry was serving on a Commission from the Federal Council of Churches of America 1 for a similar survey2. All were travelling with special letters from President Truman, Drs. Long, Aasgaard and Fry were also representing the American Section of the Lutheran World Convention and were planning to go to Copenhagen, Denmark, for a meeting of the Executive Committee of the Lutheran World Convention 3 . Since Dr. Fry was starting out on his own and expected to be joined by the other two commissioners of the Federal Council of Churches [Oxnam und Sherrill], and as Dr. Stewart Herman intended to act as guide for that party, Drs. Long and Aasgaard insisted that I accompany them on their tour and help to make the necessary plans for their visits. A military permit for my entry into Germany was secured at Berne. 2. Geneva to Frankfurt. We left Geneva Tuesday afternoon, November 27, for Basel where we stayed at the Hotel Kaiserhof, taking a train the next morning for Mülhausen in France. Here we were well taken care of by the American army leave center until our driver arrived with a Captain E. Richard West. With them we drove to Frankfurt. We stopped in Ostheim and inspected the wooden Church which was placed in the center of this ruined village by the World Council of Churches and paid for by the Swiss Federation of Churches 4 . This beautiful little chapel surrounded with its birchwood fence is the only beautiful piece of reconstruction in this community except for a huge stork's nest on top of one of the high walls still standing. The little church will seat about 200 people and is well equipped with pulpit, altar and organ. The pews, the interior decorations, and the stained windows were all made by artists from German POW's. Our next stop was Strassburg, where we inspected the ruined Cathedral. We were taken to the Victory Guest House, where we were comfortably housed thanks to the Visitor's Bureau. I want to pay special compliments to Lieutenant Colonel Carl F. Olsen, Captain E. Richard West, Korrekte Bezeichnung: Federal Council of the Churches of Christ in America. Vgl. Dokument 62. 3 Zur ersten Nachkriegstagung des Exekutivkomitees des Lutherischen Weltkonvents in Kopenhagen am 16.117. Dezember 1945 vgl. E. C . N E L S O N , Rise, S. 373 ff.; Κ. SCHMIDT-CLAUSEN, Weltkonvent, S. 235 ff. 4 Schweizer Evangelischer Kirchenbund, 1925 gegründet. 1

1

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and Lieutenant Oren F. Schneiderwent of the TVB 5 , and Lieutenant H . F. Larsen, who manages the Victory Guest House. 3. Refugees in Trucks and Box-cars. O n the morning of November 29th, the three of us with our driver went to the center of the city of Frankfurt to interview refugees at the Main Station. It was the same story everywhere. German refugees were coming from everywhere and arriving nowhere. They came from Silesia, Pomerania, Czechoslovakia, Austria. They had all they owned of this world's goods on their backs or in little bundles. They had been hungry, cold and robbed. The women told oí shameful experiences at the hands of Russians and Poles while in their homes and on the trains. Returning soldiers of Hitler's army looked like sick, defeated human beings who had nothing to say. Some hobbled on homemade crutches with one leg off. Others like old men with one foot in the grave only stared at the devastation of the city. Before the station there was a truck with twelve people who had come from Augsburg. The truck was filled with what they could salvage from their furniture. They had brought along a few potatoes and some bread. They were trying to find some relatives. We met a Mr. Fischer of the Evangelical Hilfswerk Committee who took us back of the station to see the boxcars in which several families were living. One family attracted our special attention. Here was a grandmother, about sixty, with her daughter and five children. The grandmother did not know what had become of her husband in Silesia. The Poles had driven them out of their village in Silesia on an hour's notice and they sought refuge in Austria. This happened on February 2, 1945. The son-in-law is employed by the railroad. They have been forced to live in this box-car which they have fitted up with crude bunks and straw. They explained that they had to appropriate the little stove and steal coal from the trains to cook and keep warm. The only arrangement for water was a pail holding about a gallon. They were boiling some potatoes. The smallest child, about 2, was holding on to a tattered teddy bear, the only toy in the place. We went to the TVB and discussed our plans with Colonel [Carl] Olsen. We then went to the office of Mr. Arild Olsen of the Religious Affairs Division. He had just recently assumed his duties as the representative of the Evangelical section of this department. He stated that in his opinion there must be a change of public opinion in America before justice can be administered with mercy toward enemy nationals. We then went to the home of Pastor Otto Fricke, Franz Rücker Allee 10, where we also met Reverend Schumacher who was the Director of the Hilfswerk for Hessen-Nassau. Pastor Fricke is the Chairman. He said his church had been completely destroyed and he was holding services in a church hall. He had just set up a stove in what was to be his study in the 5

Travel and Visit Bureau.

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bombed house. The children were very proud of the stove and beamed with delight at the room which now had been papered. It does not take much to make these people happy. Pastor Fricke, as an ardent member of the "Confessional Group" had suffered imprisonment time and again for his resistance to the Nazi Regime. He said: ["]The German Nation is guilty of terrible crimes. Our nation must repent. We are humbling ourselves before God. We appreciate the spirit which prompted the people of America to come to us in such a brotherly way. " Seeing such a wonderful Christian family with faith, hope and love in their hearts where Hitler tried to destroy all three, makes one hopeful that with such Christian leaders there is a leaven with which to begin anew and one can hope for the rechristianization of Germany. 4. Meeting of the Hilfswerk Committee. On Saturday morning, November 30th, we attended the meeting of the Hilfswerk Committe. In spite of the serious problems which the German people themselves are facing all recognized that their greatest task and duty was toward the refugees who are streaming out of the East. They expect one million to come into Hessen-Nassau alone. They need hospitals badly. It was stated that for Christmas they were planning to have every family invite to one homeless person for the holiday at least. In Germany there are about 1 million, two-hundred thousand with double amputations, and one-hundred thousand with triple amputations. Their problems are multiplied by the many thousands of orphans whose fathers have been killed in battle and mothers are dead or missing. They have many thousands of requests from farm people who want the Committee to plead to have fathers and brothers returned from POW camps so that they can help on the farm. The refugee situation at the Ost-Bahnhof was particulary deplorable. Two or threethousand arrive nightly in Frankfurt. They are not prepared to take care of such numbers. The refugees arrive hungry, sick and cold. Many have been robbed and the women and girls violated time and again. "Just yesterday it was reported a mother gave birth to a baby just five minutes after the train pulled in. We could do nothing but lay her down on the cement floor. There was no place in Frankfurt where this refugee mother and her new-born child could be taken." I suggested to them that the wooden church which was to come from Switzerland could be used for a receiving hospital during the week if it were placed near this Bahnhof. It was received with joy and I was told it would fulfill a great need. I assured them that I would do all I could to hasten the wooden church which is intended for Frankfurt. Pastor Fricke urged the appointment of a liaison person to present their problems to the proper authorities, since they are so often handicapped in reaching the proper persons. They need paper for printing. They need tea and sugar. Pastor Fricke said that 300 churches were completely destroyed in Hessen alone. He also stated that

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their supplies which are available are hard to get to the place where it can do most good because they do not have the transportation facilities. He stated the 67 partly destroyed churches in Hessen are in the process of being reconstructed. 5. At Military Headquarters. From the Visitor's Bureau we went to interview Colonel Story who tried to reach General Adcock for us. We met Colonel Knappen of the Religious Affairs and Education Division 6 . He stated that a survey showed that 3% of the clergy was Nazi 7 in the group who were not POW's. This, he said, is a comparatively small percentage. He made it clear that there were three objections of the Division which he represented: 1. Provide Government service for Churches (Collect taxes for support, etc.) 2. Guarantee Religious Liberty and Freedom to Worship 3. Prevent Church from beeing used for subversive influence. 6. The Lutheran Service Center. We went to the Lutheran Service Center in the central part of the city where we met Pastor Dierks, who proudly showed us his center and its appointments. There was a room about 60 χ 70 feet which had a corner screened off behind which there was an altar. There were ping-pong tables and other games. There was a private chapel and a little altar for private communions and devotions. In the balcony there were desks for the Director. It was warm and inviting. The large sign on the front was Lutheran Service Center. Another sign on the corner read: Your Home Away From Home. This service center evidently was a personal undertaking of Pastor Dierks for the Missouri Synod, since neither Dr. Long nor Dr. Aasgaard had been asked for any authority for the same, nor has any money from the Lutheran World Action8 of the Lutheran World Convention been appropriated nor asked for the same. A most charming young hostess greeted us at the door of the Center. She explained to us that she was a refugee from Esthonia. She said that she and her Korrekte Bezeichnung: Religious Affairs and Education Branch. Die angegebenen drei Prozent beziehen sich jedoch ausschließlich auf die Anzahl der in der höchsten Entlassungskategorie (mandatory removal) eingestuften Pfarrer (vgl. Dokument 69). Zu den Kategorien vgl. L. N I E T H A M M E R , Entnazifizierung, S. 152 ff. Nach der vollständigen Auswertung der Fragebogen stufte etwa die Militärregierung für Bayern im April 1946 von ca. 1700 Pfarrern der bayerischen Landeskirche, einschließlich der Ruhestandsgeistlichen und der außerbayerischen Geistlichen im Dienste der Landeskirche, 170 in die höchste Entlassungskategorie und weitere 66 in die nächste Kategorie (adverse recommendation) ein. Nach Abschluß der Entnazifizierung 1949150 galten, gemessen an den formalen Kriterien des Gesetzes Nr. 104 zur Befreiung vom Nationalsozialismus und Militarismus vom 5. März 1946, 24,9 Prozent aller evangelischen Pfarrer in Bayern als belastet. Vgl. C. V O L L N H A L S , Entnazifizierung, Kap. IV, 4 - 5 . 6

1

Die von Ralph H. Long geleitete Lutheran World Action war 1941 vom National Council zur Unterstützung von Waisen und Kriegsflüchtlingen gegründet worden.

8

Lutheran

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husband fled from Esthonia when the Russians came and that her husband fled to Sweden and she had hoped to join him there. He was a teacher. She has not heard from him. When I inquired about her return to Esthonia, she insisted that she would not return to her country under any circumstances. Her eyes flashed and her lips were set as she said: "I would rather be shot right here than be taken back there." 7. Conference with Pastor Niemöller. Pastor Niemöller and his wife came to the Center to confer with Drs. Long, Aasgaard and myself. Mrs. Niemöller did not enter the conference room with us. In impassioned words Pastor Niemöller went over the church situation in Germany in relation to the Nazis and now with the Military authorities. He stated that there has been some unfavorable comment concerning the Stuttgart declaration given to the representatives of the World Council of Churches on October 19, 1945. He said, "The echo from ministers and congregations has been rather poor, since a good deal of contradiction has become evident. Even more refusals have come from such parts of the population which do not belong to the church in the proper sense. By far the greatest obstacle seems to be that every word of guilt is met with the statement, 'Certainly Hitler and his gang have been criminals, but the new situation is worse and everybody knows well enough!' People are suffering from hunger and it is a well-known fact that people are starving in the eastern provinces; people are suffering from cold; above all, people are without hope that things might be altered for the better in the near future or even years; the economic situation is pressing on the minds and souls; the more so as the family life is broken down; some have been arrested without cause of their arrest or imprisonment; they have been unable to communicate with their families - just the same, people say, as under the Nazi rule. "If the Church is to fulfill its mission of leading our nation to repentance and a new beginning according to Christian rules and principles, there must be a new course of dealing with a nation on the part of the powers of occupation. Otherwise the souls will harden irrevocably, let the Church do and say what she may. In the beginning of the occupation quite another attitude was prevailing. Then there was a feeling of release, of hope, even of guilt, and thankfulness. People knew at that time that the Allies had fought and suffered for our redemption and we are indebted to them forever! This feeling will be found nowhere now, and the souls have been hardened nearly unto despair: 'All Men are Liars'." Pastor Niemöller went on to say: "As far as I can see this is the opinion of people in general. The chances of the Church have been reduced the more so since Christian education of the children at school has not yet been restored. " At another point Pastor Niemöller said: "What we need most is restoration of industry and commerce, of traffic and communications. At the same time

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there must be a growing conviction that justice rules the measures of the occupying powers and that there is a real desire to help rather than to enlarge and increase difficulties. It would help a great deal if the POWs could write to their loved ones and if those arrested could inform their families of their whereabouts." H e also said: "It would also help if material aid were allowed to the Church for the alleviation of suffering, particulary in the Berlin area and to the East. " 9 8. Niemöller opposes United Lutheran Church of Germany. Pastor Niemöller was most emphatic in his views about the formation of a United Lutheran Church of Germany. He felt that the Landeskirchen have a decided advantage now in that they have a staff of secretaries and that they can publish official documents. He felt that the Confessional Group, having no official standing, is denied some of these advantages. He felt sure that if it were left to the laymen of the Lutheran Churches they would not support a United Lutheran Church. He felt that such an organization would put the church back into the same condition it was in before Hitler 10 . 9. Divided Opinion between Churchmen. In making this survey, I was brought to the conviction that no one to whom we talked thought that EKID was a Church in the accepted sense, but only a "Bund" or Federation. The Lutheran men to whom we talked who were interested in forming a closer union of Lutherans were in no wise interested in making the EKID less effective, but only in giving strength to the Lutheran by gaining for themselves a common Liturgy and common Hymnal and a united Confessional stand. To my mind there is no reason why the Reformed Churches should not do the same thing and thus together form the Federation into a stronger bond for united action than ever existed before. 10. On to Stuttgart. On Sunday we drove to Stuttgart by the way of Heidelberg. One of the most depressing cities we saw was Pforzheim. Once a busy city of 80,000 inhabitants - now it is a mass of ruins. Forty-thousand people were killed there in one raid which lasted 23 minutes. It is a city of the dead, for 18,000 dead still lie under the ruins. The streets are deserted. Those who still live seem to be walking about in a daze. It doesn't seem that we have advanced very far in civilization when such mass destruction is still possible. 11. Bishop Wurm out of city. We drove to the home of Bishop Wurm, but found that he was out of the city. We stayed at the [Hotel] Graf Zeppelin and enjoyed the hospitality of the 9

Die Zitate sind, abgesehen von einigen stilistischen Änderungen, der vom 28. November 1945 datierten Denkschrift Niemöllers „Memorandum Α.: Church situation in Germany itself* entnommen, das er während der Unterredung am 30. November 1945 Michelfelder übergab (LWF GENIÌ ES/III.1., LWF Correspondence, Germany 1945-1954). 10 Vgl. Niemöllers „Memorandum B.: The Protestant Church" vom 28. November 1945 (EBD.).

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genial host Lieutenant Kinnan. The next morning we started for Munich, stopping first at the Hilfswerk headquarters where the Committee was in session. Dr. Poelchau and other members of the staff explained the workings of the Committee. We ate K-rations for lunch in a quiet spot along the way where the devastations of war had not destroyed the beauty of nature. Passing trucks, however, were reminders of the misery on every hand, for they were filled with refugees. 12. Out of gas in Augsburg. It was our intention to visit the ex-Latvian DP Camp in the historic city of Augsburg. We never got to Augsburg, because we ran out of gasoline just as we entered the city. We lost about three hours before we finally got some gasoline at a dump miles outside the city in the opposite direction. We proceeded to Munich and arrived at the Billeting Office too late to get dinner. We were advised to go to the Red Cross Hut and get some hot coffee and doughnuts. We were kindly received and soon we were dunking doughnuts and eating cookies. This is the way we celebrated Dr. Long's 63rd Birthday anniversary. An excellent orchestra played excellent music, even playing "Happy Birthday" for Dr. Long. One incident was not so good. The Military Police did enter into the spirit of Birthday celebration. They arrested our driver for leaving his car unattended in front of the Red Cross Hut. They took him off to Headquarters and later sent a "Black Maria" (really a Jeep with two Military Policemen), in which I took a ride at their request to go to the court and sign for the driver. I can report two conversions in Bavaria. Now these conversions were not in the usual theological sense, for the first conversion was when I convinced a sergeant to give us some gasoline in Augsburg, and the second conversion was when I convinced the Colonel in command at Munich that it would be to the best interests of America and the Church to allow our driver to go on unmolested. 13. Our visit to Asmussen. We also made a detour to see Dr. Hans Asmussen at [Schwäbisch] Gmünd. We found him at home with his wife and had a very interesting interview with him. He also made it very clear that E K I D was nothing more than a Federation. He stated that it was very necessary to bring back to the church the importance of Holy Communion. He gave instances of how, in his own ministry, an emphasis on uniting a Holy Communion service with the preaching and worship service deepens the spiritual life of the Church. "In this way we must begin to re-Christianize Germany", he said. He pointed out that there were three difficulties which the Churches faced, thus making it necessary to have a strong federation such as E K I D afforded: 1. The Evangelical Church of Germany must have representation in ecumenical matters.

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2. The Evangelical Church must have a common representation to the Government. 3. Since the Universities and Seminaries are still supported and owned by the State, there needs to be a Federation such as E K I D to look after the interests of the Church. Since the American public would like to know more about the resistance of Church men in Germany during the Nazi regime, I asked Dr. Asmussen to prepare a manuscript on the persecuted Church men and what they did and said during these days when many were imprisoned and many died a martyr death. He agreed to have this manuscript ready by January 6th, 194611. 14. Our visit to Bishop Meiser at Munich. On Tuesday, December 4th, we had the privilege of meeting with Bishop Dr. Meiser. After a few sentences of welcome, the Bishop proceeded to make a strong plea for the unfortunate people who were caught behind the Russian line of occupation. "In the history of the world there has not been so great a need as the present one in the Russian territory", he said. "Here in Bavaria, even with our destroyed cities, we cannot begin to imagine what the suffering is in the land to the North and to the East." He continued: "If help does not come quickly, it will be too late for millions." He called attention to the strong plea to the victors to do something, which appeared in the Züricher Zeitung12. He pleaded, "We must appeal to the conscience of the Victors to do something, or we will be forced to admit that Hitler really won in that his spirit has prevailed.["] Three and one-half million must come from Hungary and Czechoslovakia. Sudetans must go out Silesia. Pomeranians are forced to flee and many of them arrive hungry and naked. "Every day we get new reports on destitution", he said. Munich has a housing shortage now and people are overcrowded and recently 30,000 homes were demanded for refugees. Some arrive after being locked in a box-car for days with only a loaf of bread and a bucket of water. He cited an instance of six truck-loads of potatoes which were gathered in the rural churches being commandeered by the American Military Government. "We know", he said, "that Hitler was a heathen and such things are to be expected, but the people thought that the Allies would come as representatives of Christian Nations." He made it very clear and strong that they wanted all Nazis removed from office. "Germany deserves to be punished", he said. "He who sheds blood as Germany did, must be punished", he emphasized. However, he cited several instances where the wrong men were arrested. One man by the name of Meyer in Augsburg, known to have been strongly anti-Nazi, has now been 11 Das von Michelfelder angeregte „Gedenkbuch für die Blutzeugen der Bekennenden Kirche" erschien erst 1949 im Auftrag des Bruderrats der EKD: Und folget ihrem Glauben nach. 12 Meiser bezieht sich vermutlich auf den Bericht der „Neuen Zürcher Zeitung" vom 30. November 1945: „Eine Kundgebung für die Deutschlandhilfe".

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imprisoned for four months. Dr. Bodner 13 confirmed this and said that this same man had furnished money to him to fight Hitler in Augsburg and aided him greatly in getting out of prison when he was arrested by the Nazis. Dr. Long stated that Lutheran [World] Relief, I n e o r p o r t e d 1 4 was organized in America and he hoped that soon huge stocks of materials could be shipped to the needy people, particularly the refugees. Dr. Meiser suggested that cotton be sent soon, that the people themselves could weave the cloth and make their own materials, thus getting employment. He also stated that E K I D was not a church but a federation. In his opinion, it could not be a church with all the differences of confessions. The difference in the confessions, he explained, was in respect to the stand on the Church Office, Law and Gospel, and the Sacrament. He indicated it was the same in the old D E K , Deutsche Evangelische Kirche. 15. We go to Nürnberg. We drove to Nürnberg in the afternoon and were lodged in Hotel Lehrlingsheim. In the evening we went to the Bahnhof Mission and saw the refugees coming in from the trains and the terrible conditions prevailing in the waiting-room where people were trying to get some sleep on the hard floor. They were in an unheated room, even lying in the vestibule. Men, women and children who were exhausted, hungry and cold were trying to keep warm until they should move on to their next stage of seeking refuge. The refugees told about the same story. They had been driven from place to place and finally had crossed the border without proper papers, being robbed, beaten and mal-treated in every way. After inspecting the ruins of the beautiful St. Laurentz Church we drove to Erlangen to visit Prof. Sasse. Unfortunately he was not there and we did not see him. We went back to Nürnberg and then on to Neuendettelsau where we interviewed the Reverend Adam Schuster, the present head and Director of the Neuendettelsau Mission work 15 . Dr. Long made clear to him that the aftereffects of this war were that no German Mission fields could be manned by German missionaries and that the prospects of them getting these Missions back was not to be expected for many years. Reverend Schuster said that they would like to help financially since they were now in a good financial state. All debts were paid and they must have some outlet for their Missionary zeal. It is one of the remarkable things that as you ask for directions even in the small villages, you find the people you ask are refugees from some other place. It seems to me that we had to ask about nine people who looked like villagers before we found one who had really lived there. Gemeint ist vermutlich Oberkirchenrat Bogner aus Augsburg. 194 i gegründete Hilfsorganisation des National Lutheran Council, Mitglied im Council of Relief Agencies Licensed for Operation in Germany (CRALOG). 15 Die 1841 gegründete Neuendettelsauer Missionsanstalt wirkte vor allem in Neuguinea und Brasilien. 13 14

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16. Return to Frankfurt. We drove back to Frankfurt that evening coming to the Guest House just as it began to snow. It was quite slippery and we had to push the car up the hill. Drs. Fry, Herman, Aasgaard, Long and I held a conference about the chances of sending material aid to Germany. Dr. Fry reported that General Clay assured them that clothing would be needed badly, but that there was enough food to tide the people over16. It was agreed to cable the New York Office17 to make a strong appeal to gather clothing into the warehouses. 17. Our Berlin Visit. We took the train to Berlin on Friday evening, December 7th, arriving there the next day in time for lunch. In the middle of the night, while passing through Hannover, I observed the loading of a train with refugees. Boxcars and old passenger cars were crowded with people who were carrying all sorts of bundles. The last two cars were reserved for mothers with children. There was evidence of relief of tension as the train pulled in. They were very likely reaching their destination within this day. It might have been the last mile. They were like thousands of others we saw. Very likely they were hunting for some relative with whom they could move in, thankful that they had come out of the areas where people were dying of starvation, where they had been driven from place to place like cattle. I did not see a single baby in arms. The discomforts of sitting up in a day coach on a seat without springs for eighteen hours, as we were doing, were nothing compared to the suffering and privations of these refugees. On the train we met Dr. Bell of Paris, who was going to Berlin on a special mission and then up into the Scandinavian countries. He promised to come to Geneva on his return trip. 18. Impressions in Berlin. Berlin, the proud capital city of Germany, is in ruins, cut up into four sectors like a pie. Though there is free travel from one sector to another, one senses the influence of the four nations. The Russians seem to be trying the hardest to show the Germans what they want to do for them. Music blares from the loudspeakers in the Russian sector and if you shut your eyes, you might think there was a festival of some kind; but then you see the sights of the black market in the Tiergarten, where thousands of people seem to be milling about, Germans and American soldiers selling at fantastic prices to the Russians. Everything seems to have some value to the Russians - an old pair of pants, a broken parasol, a camera, a watch, a cigarette - all these have value to the Russians and they pay over enormous sums. For the money which the Germans get, they, in turn, pay enormous prices for a little food or something to wear. 16

Vgl. Dokument 69. In New York befand sich der Sitz des „Executive Committee" der amerikanischen Sektion des Lutherischen Weltkonvents. 17

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On Saturday, December 8th, when we were there, the thermometer went down almost to zero Fahrenheit. We visited the receiving center, formerly a Wehrmacht prison, in the British zone where now Dr. Grüber and his efficient committee in the Hilfswerk of Berlin are trying to show mercy to the interned sick and destitute refugees, who arrive in Berlin. The sights which met our eyes will never be forgotten and we were told that this was one of the best in Berlin and that it was worse in other places. There was a mother with five children; her stockings, practically all her clothes inducing her shoes had been taken away from her by Polish rowdies on the train. Someone had loaned her a pair of old overshoes. She was standing in the snow and her five children were clinging to what was left of her dress. Here came the wounded, hungry, sick POW's, their sunken checks told of neglect, the once so proud soldiers of Hitler, now wrecks, stumbling back to find relatives who were not there, in a home which no longer existed. Here was a room full of the aged - a most pathetic sight in one corner was an aged woman lying in the straw; her husband, 78 years old, had just found her after being seperated for weeks. Tears came to his eyes as he said, ["]This is my 78th birthday. " In another room, we saw children who had become separated from their parents - most of them were lying in bunks of straw. Only a few were crying. Some had swollen faces, the after-effects of typhus. With tender words Dr. Grüber lifted one little boy off the floor so we could see his face. He could not stand he was paralyzed. The children said nothing; they just looked. Another room was filled with girls apparently sixteen to twenty years old who had suffered every indignity and indecency at the hands of ruffians as they came back from Poland where they had been taken in forced labour in factories. N o one of them was related to another. Now they were sisters in suffering. In the largest room of all, we saw hundreds of people huddled together on a cement floor without straw, trying to keep warm beneath some filthy blankets in a room where the windows were gone and where there was no heat. Some were gnawing at hunks of bread; others were trying to eat what looked like very nourishing soup but everywhere there was evidence of extreme suffering and misery. From thirteen to sixteen million people are moving westward, all of them trying to get away from some place, to any old place but where they are. We were told that eight hundred thousand people were living in caves. If help does not come to these people or if the Russian and Polish and Czechoslovakian governments do not cease this deportation and neglect, it is quite likely that 90% of these people will die. Under the new policy of land reform the large farm owners must give up their holdings. In the Russian occupied territories, all youth activity in the church is forbidden as well as Inner Mission and Hilfswerk help. The Church has also lost its finances. It is estimated that about 150 million marks have been confiscated. It is true that the Russians keep freedom of worship but by that they mean only the formal part of the worship. They do not mean

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preaching. Saxony seems to be most influenced by communism and it was said that the German communists are even worse than the Russian communists. In their effect upon the church, Nazism and Bolshevism seem to be about the same because in both the state is everything. In the American, French and British zones, religious education is still allowed in schools. Only 1/3 of the schools, however, are open; 2/3 of the schools are bombed out. We were fortunate in visiting Bishop Dibelius, Dr. Grüber, Dr. Knak and Dr. Lokies. Dr. Lokies, when informed that the Gossner Mission 18 would be unable to carry on its mission work under German auspices, said he believed that Germany must seek an outlet for its mission efforts in another direction. "Though the Russians have treated us terribly, we must turn to the East to carry the message of Christ to them", he said. His program for re-Christianization of Germany includes an institution for training laymen. He said they lost their mission house but miraculously, the prayer building was saved. "It is a symbol for a new beginning", he said. He said that 85% of the people in Berlin want religious education for their children. He has great plans for a layman's training center for the re-Christianization of Germany. 19. Back to Bad Ems, and Pastor Schneller. On Monday, December 10th, Drs. Fry, Long and I drove down to Bad Ems to interview Pastor Schneller, the eighty-eight year old president of the Schneller Homes or Syrian orphanages in Jerusalem 19 . We found him in the deaconess mother house. He was very glad to see us. After it was explained to him that the custodian of alien property in Jerusalem had taken over the institutions and both the Swiss Committee, as well as the American Committee20 had approved the idea that the United Lutheran Church of America should take over this orphanage, he agreed that this was the best thing to do. Dr. Fry, speaking for the United Lutheran Church, consented to carry on the institution as much as possible in the way in which it had been conducted so successfully for these many years. Pastor Schneller said, "I will now try to establish orphanages in Germany for the orphaned children of refugees and German soldiers." I then said to him, "But Dr. Schneller, you are eighty-eight years old." Dr. Schneller, looking me in the eye, said, "You will remember that Moses was still busy at 120 years of age". 20. My visit with the Council of Twelve of the Evangelical Church in Germany 21 . 18 Die Goßnersche Missionsgesellschaft, 1836 von Johannes Goßner (1773-1858) in Berlin gegründet, war vor allem in Indien tätig. 19 Das Syrische Waisenhaus in Jerusalem war 1860 von Johann Ludwig Schneller (1820-1896) gegründet worden. 20 des Lutherischen Weltkonvents. 21 Long und Aasgaard reisten währenddessen nach Hannover; wo sie, vermutlich am 12. Dezember 1945, Marahrens aufsuchten. Vgl. E. C. NELSON, Rise, S. 367 f. Anschließend nahmen

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Being detained in Frankfurt owing to bad roads, poor flying weather, and lack of transportation, it was my privilege to attend the meeting of the Council of Twelve which met in Frankfurt on the 13th and 14th of December. They were holding their meetings at the Diakonissenhaus, Forstanrestr. 22 , Mannskopf Villa. I was graciously received, and brought greetings in the name of the Lutheran World Convention as well as the World Council of Churches. I explained to them what we had succeeded in doing since meeting with the Rat in Stuttgart, that it looked as if we were succeeding in getting a liaison officer as we had indicated in our communications to General Eisenhower 23 , General Koenig, and Marshall Montgomery. I also explained to them that military barracks were being prepared as churches in Switzerland, to be paid for in Switzerland, and that Dr. Gerstenmaier of the Hilfswerk committee was asked to name the first 25 places in Germany which should receive such prefabricated wooden churches. I also told them of the material aid program which had been entrusted to me in the World Council of Churches and that I would do all in my power to get help to the most needy people as soon as the military government would allow it. I urged them to be patient with the occupational armies, for after all, it was very difficult to bring order to a country which had been so badly used by its own government and now had to be destroyed in order to be subdued. I urged them to keep in touch with the various departments of religious affairs and to gain confidence by cooperation. I urged them to invite the various officers of military governments to their meetings. I also urged them to seek the help of the occupational armies in their program of denazification, for very often the military authorities would know more about German party activity than the preachers themselves. In the afternoon, I was pleased to see that they had invited the various officers of the division of religious affairs. Colonel Knappen could not be there, but I was pleased to see Mr. Arild Olsen of the Frankfurt Headquarters and Captain D . F. Kenny and Mr. Otto Hoiberg. The British delegation24 had also been invited to come. They were as follows: Dr. W. R. Matthews, Dean of St. Paul's, London. Dr. M. E. Aubrey, ex-moderator of the Free Church Council of England. Dr. John Baillie, professor of Divinity, University ofEdinburgh. Reverend H . M. Waddams of the Church of England and the Council on Foreign Relations. Long und Aasgaard an der ersten Nachkriegstagung des Exekutivkomitees des Lutherischen Weltkonvents am 16./17. Dezember in Kopenhagen teil. 22 Gemeint ist wohl die Fontanestraße, in deren Nähe sich das Diakonissenhaus, Eschersheimer Landstraße 122, befindet. 23 Vgl. Herman an Eisenhower vom 6. November 194} mit beiliegenden Memorandum der Wiederaufbau-Abteilung des Ökumenischen Rates der Kirchen "Liaison between American Military Government, Protestant Churches of Germany, World Council of Churches". Druck: Α. BOYENS, Kirchenpolitik, S. 92 ff. 24 Zur Reise der Delegation des British Council of Churches vgl. Dokument 63 und 64.

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They were accompanied by the Reverend Arthur Cotter of the Religious Affairs Division of the British military government. Reverend Dierks of the Missouri Synod was also present. Greetings by President Wurm: "It is a great honor to see you here. You know that we all feel very much hurt because of what has happened to other lands because of German warfare. You come to us as Christians and brothers. The destruction and wreckage which has been brought upon the world is not only to buildings, but also to men's souls. Only God's grace can overcome these evil things. We are grateful that we have been recognized by the churchmen of England. None of us can imagine the terrible conditions prevailing among the people who are streaming back as refugees to our country. We have heard the stirring appeal made by the Archbishop of Canterbury [FisherJ25 in which he pledged that he would work for the re-entry of Germany into the brotherhood of Europe that Germany must be led back to her faith everyone knows." Dean Matthews replies: "We count it a privilege to be here. We come as representatives of the British Council of Churches. Our purpose is to do what we can to further the contacts between the British Council of Churches and the German Churches. We bring you a message of brotherly love and sympathy. We in England are not strangers to sights of destruction. I want you to know that we in St. Paul's have prayed by name for the Churches of Germany repeatedly throughout this war. We have come to inquire, as far as we are able, as to the steps which must be taken to overcome the difficulties which exist. We want to know how we can help. It is too premature to speak of conclusions as yet. We see that much which we know as civilized society among you has been destroyed. We see uncertainty which surrounds so much of your living. It is a good sight, however, that there is a real vitality of the Churches in your country. I have had many conversations with leaders of both the Evangelical and Roman Catholic Churches. We have gained information. We are greatly impressed by the objective manner with which the churchmen have discussed their problems with us; there is much evidence of a growing unity of Christianity. We are convinced that the various departments of religious affairs in the three military zones, the British, the French and the American, are anxious to learn what your problems are and are sympathetic in their efforts to help you. All civilization is facing great crises. The atomic power which has now been released can be used either to further or to end civilization. In this situation of great power, we realize that Christ has still greater power. Never has it been clearer that the Una Sancta was the one and only hope for mankind. Every member of the Christian church should go deeper into his own experiences so that he may not hinder the work by any theological difficulties which may exist. We don't want to minimize the importance Gemeint ist die Rundfunkansprache Fishers „An das deutsche Druck: M. GRESCHAT, Schuld, S. 126 f. 25

Volk" vom 28. November

1945.

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of theology. All who have accepted Christ as Lord are united in hope and works of love. We come to you not as enemies, but as friends. We come to you with the words of St. Paul to the Ephesians; 'Grace be with all them that love our Lord, Jesus Christ, in sincerity'." Dr. Baillie responds: "I want to speak first of the difficulties which we face in Britain and America. You have suggested, Bishop Wurm, that we should use our influence with political bodies in behalf of the unfortunate people who come from the east as refugees26. What I will now say is only an explanation and not a defence. We hear with horror of the suffering in the east by those who are driven from their homes. We remember, however, that for some years we have heard the same cries from suffering Poles and Russians at the hands of the Germans. We have had well-organized "Hilfswerk" for both Poles and Russians in America and in England. This has done much to create public opinion. Many feel that the Germans cannot suffer as much as the Poles and Russians have suffered already. Some even say that terrible as the suffering is, the Germans have deserved it. I would not say this myself and many Christians in Britain would not express it either. There is also a determination in England and America to work together with our great ally, Russia, and our anxiety is not to allow any difficulty to enter between our Allies. I am sure I am speaking for my colleagues when I say that I shall do all in my power to see that the suffering in the east may be lessened. There is a feeling that some of the church leaders did not realize the strength of public opinion. This summer I spent three months in the United States and have also visited Holland, Belgium and France. We must realize that in these countries there is a strong feeling. We must be realists." Pastor Asmussen replied: "We have every reason to look at the situation frankly with all its difficulties. We come together, not as politicians but as churchmen. What is impossible with men, is possible with God. We see that there are Christian brethren in other lands who believe in God. We are glad that more and more of these delegations come to see us. God makes the impossible possible. The discovery of atomic power has changed many things. It looks as if by this release of power, the end of mankind had come. Therefore, the relations of the churches must be strengthened, for by the church alone it is possible that those forces can be released in the kingdom of God which may preserve us from utter destruction. " Dr. Aubrey: "We come from different Churches and traditions but when 26

Der entsprechende

Passus in der Ansprache

Wurms lautete:

„Wir sind dankbar für die Hilfe des

Auslands und richten dabei vor allem den Blick auf den O s t e n unseres Landes. Besonders dankbar sind wir dafür, daß England und die englische Kirche ihr Augenmerk auf die furchtbaren Folgen der Ausweisungen im O s t e n gerichtet haben. Das Flüchtlingselend ist kaum zu bewältigen. W i r bitten die ausländischen Kirchen, wenn es ihnen möglich ist, ihren Einfluß bei den politischen M ä c h t e n dahin geltend zu machen, daß sie diese Verhältnisse ändern und unserem Volk den R a u m z u m Leben wieder frei m a c h e n " (Protokoll 1945, S. 15: E Z A BERUH, E K D 1 / 4 4 ) .

der Ratssitzung

vom 13.114.

Dezember

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we come together in the evening you would have difficulty in deciding who is who, but even if we did not agree, we certainly hope to try to understand each other. We recognize that there is a great vacuum in the breakdown of life. Churches must help to fill it. We assure you of our sympathy as you try to rebuild that which is broken down. It is true that there is a very strong feeling in Britain which must be overcome. We want you to know that British churches have already sent delegations to the Prime Minister of Great Britain protesting against the ruthless manner of deportations in the East. This delegation consisted of both Roman Catholics and Protestants. We have pleaded for a humanitarian treatment of those who are deported from Poland and Czechoslovakia. We have asked that the decisions of Potsdam be carried out27. The Prime Minister [Attlee] has assured us that our government will do its very best. There is a world shortage of food and clothing. In England we are very short of both commodities, but we have sent of our shortage to the Continent to help you. Help will be given to set up and restore Christian institutions. Be assured that Germany will not be forgotten. We want to make the future less difficult." Bishop Dibelius: "I am one who comes as a representative of the Church of the East. We thank you for coming to see us. Our problem is effected by political decisions but at the same time it is a religious problem. We must pray that this great Church of the East is also a part of the ecumenical movement. We will not forget that the Church has grown in times of persecution in the past. We plead: Do not forget us. Do not forget the Church of East Prussia which has suffered so much, more than we have. We must recognize their need. Let us repent so that we may be more fit for eternal life. We realize that it is very difficult for you to help us and we will tell that to our people." Mr. Waddams speaks briefly about the Orthodox Church in Russia: "The situation is very complicated. For years I have studied the Church of Russia and have had close contacts with it. In 1943, when I went to Moscow, I saw and learned much. Recently, we were visited by a delegate from Moscow in London. These are my conclusions: The leaders of the Orthodox Church are honestly interested in the ecumenical movement. It is not possible now to say how they will take part. I believe that in the ecclesiastical sphere the Orthodox Church has complete freedom. It is in practical matters mostly that there is relation between the State and the Church. The Soviet government believes that the Church is not against the regime. I see nothing in Soviet rule which will restrict the Orthodox Church in its relation to other Churches. The Church of England has started to establish friendly relations with the Orthodox Russian Church." At the coffee hour, a very practical discussion followed in which many 27

Vgl. R. JASPER, Bell, S. 293.

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questions were answered by both sides28. One of the greatest hindrances at the present time was the idleness of young people who could not go to school nor have occupation. It was stated that one of the greatest dangers in the present situation was that Nihilism might take the place of every other kind of «·ism „ ». Conclusions. 1. The Evangelical Church in Germany is making progress and there seems to be a growing unity, though not a single man of EKID with whom we discussed the question had any intention of making out of EKID anything more than a federation or a bund. 2. The Hilfswerk under the able leadership of Dr. Gerstenmaier, is showing excellent results. They are very much in need of transportation facilities and temporary churches which may be used as working rooms, even receiving hospitals and soup kitchens. 3. From our many contacts with high military government officials, it seems quite likely that Material Aid in some form or other will be allowed, particularly for the refugees. We were informed that a conclusion would be reached concerning this in a very short time. 4. Besides the spiritual need which, of course, must come first, the greatest material needs are clothing, bedding, trucks, bandages, concentrated foods, fats. 5. We must continue to bear witness in our land for Jesus Christ, that public opinion must be changed so that Germany may be dealt with justly, so that Christ's Kingdom may grow, lest a greater evil come upon them than that which came to them with the Nazi regime. 61 Stewart W. Herman: Conversation with Dr. Hanns Lilje in Hannover, November 27,1945 WCC Genf, Germany 284(43). - Datiert: 12.12.1945. - Druck: G. Bester, „SelbstreinigungS. 239f. Dr. Franklin Fry called on Dr. Lilje just two hours before the opening of the first synod of Hannover since the German collapse. Later in the afternoon we went together to the Church of the Holy Trinity to attend the opening of the Nach der Verabschiedung der ausländischen Kirchenvertreter diskutierte der Rat den Entwurf eines Offenen Briefes „An die Christen in England", der nunmehr einige gravierende Abschwächungen hinsichtlich der Klagen über die alliierte Besatzungspolitik, insbesondere der Entnazifizierung, erfuhr. Vgl. Protokoll der Ratssitzung vom 13.114. Dezember 194} (EZA BERLIN, E K D 1/44). Druck des am 14. Dezember 194} verabschiedeten Schreibens mit Textvarianten: M. G R E SCHAT, Schuld, S. 129 ff. 28

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Synod at which Bishop Marahrens preached. Dr. Lilje told us that there was some hope that Bishop Marahrens would present his resignation at this meeting of the Synod 1 , but there was no indication in the opening service that the Bishop had such intentions - unless one were to construe his text "At evening there is light" to imply that his resignation might be expected. His sermon began with an expression of grief at Germany's bereavement, especially for the soldiers who gave their lives for their country and for the victims of the Allied "terror-raids". He went on to point out that there are two aspects of the promise expressed in his text: first a promise of strength in disaster, secondly a promise to those who repent. He did not specify the things of which his people were to repent except perhaps of selfishness as expressed in the sin of "heroic man" who believes that to will is to do. The great task of the church under present circumstances is to work without a desire for newspaper headlines or public attention. Dr. Lilje told us, in response to a question, that thirty of the sixty synodical delegates had been appointed by the Bishop himself and there was serious disgruntlement in the province. (Later I heard that a rump synod had been called by certain discontented churchmen, but I got no further news of its actvity). In a subsequent conversation with Bishop Marahrens, Dr. Fry told him about the meeting of the Executive Committee of the Lutheran World Convention in Copenhagen on December 15th2 and Bishop Marahrens agreed that a new president should now be elected, preferably Archbishop Eidem of Sweden. In the earlier conversation with Dr. Lilje he had put into the hands of Dr. Fry the written resignation dated October 31st 1945 of Bishop Marahrens as president of the Lutheran World Convention 3 . At the same time here was a Vgl. G. BESIER, „Selbstreinigung", S. 132 f. Die Tagung fand am 16J17. Dezember 1945 statt. 3 Text des Rücktrittsschreibens an Eidem vomii. Oktober 1945: „Die gegenwärtigen Verhältnisse in Deutschland machen es mir leider nicht möglich, als Vositzender des Lutherischen Weltkonvents mit Erfolg tätig zu sein. Ich bitte Sie deshalb, daß Sie Ihrerseits das Erforderliche veranlassen, damit eine Tagung des Executiv-Komitees des Lutherischen Weltkonvents bald einberufen werden kann. Die Zeit drängt, daß im gegenwärtigen auch für das Weltluthertum bedeutungsvollen Augenblick über die Fortführung der ökumenischen Arbeit Beschluß gefaßt wird. Auch die organisatorisch wichtige Frage des Vorsitzes im Executivkomitee muß entschieden werden, nachdem ich 5 Jahre über den der Ordnung entsprechenden Termin den Vorsitz geführt habe und nunmehr ausscheide. Ich habe während des Krieges wiederholt auf diese Sachlage hingewiesen. Dem bisher von uns beachteten Brauch würde es entsprechen, wenn einer der Brüder der nordischen Länder ausersehen würde" (Abschrift: LKA N Ü R N B E R G , Nachlaß Meiser 187J. Das Exekutivkomitee des Lutherischen Weltkonvents nahm auf seiner Tagung in Kopenhagen den Rücktritt Marahrens', der von den amerikanischen Lutheranern bereits am 17. März 1945 gegenüber schwedischen Vertretern verlangt worden war, an und wählte Eidem in Abwesenheit zum neuen Präsidenten. Zugleich wurde Marahrens aufgefordert, auch als Mitglied des Exekutivkomitees zurückzutreten. Vgl. E. C. NELSON, Rise, S. 355 f., 365 ff.; K. SCHMIDT-CLAUSEN, Weltkonvent, S. 235 ff. Eine weitere Begegnung zwischen Marahrens sowie Fry, Long und Aasgaard, den Vertretern der amerikanischen Sektion des Lutherischen Weltkonvents, fand vermutlich am 12. Dezember 1945 statt. Vgl. E. C. NELSON, Rise, S. 367. 1

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prolonged discussion of the proposed United Lutheran Church of Germany. Dr. Lilje stated that a United Lutheran Church was greatly desired in Bavaria and Hannover. Some people even desired an archbishop. Württemberg was not quite so favourable to the idea of a United Lutheran Church, but other smaller churches had joined with Bavaria and Hannover in this matter. No decision had as yet been reached in the Rhineland or Westphalia. Dr. Lilje agreed with Dr. Fry to postpone any precipitate action in the organization of a United Lutheran Church until it would become possible for the constituent members of the old Prussian Union to reach a decision as to the confessional basis upon which they wished to stand. Both gentlemen agreed that everything must be done at the present time to strengthen the general church as expressed in EKID. 62 Report of Deputation to Germany [Bericht der Delegation des Federal Council of the Churches of Christ in America über ihre Deutschlandreise vom 28. November bis 7. Dezember 1945] In: Federal Council Bulletin vom Januar 1946, S. 6 f. - Datiert: 10.12.1945. I. Upon the request and recommendation of the Federal Council of the Churches of Christ in America, President Truman approved a proposal to send a delegation of American churchmen representing united Protestanism to Germany. The purpose of the visitation was to seek to establish fellowship with and to ascertain the present status of the churches in Germany; to discuss with church leaders there the matter of reestablishing relationships with the churches in the United States and the possibility of cooperation between the American churches and the German churches as the latter seek to rehabilitate the spiritual life of their nation; and to discuss problems of relief and reconstruction with the American occupation authorities and leaders of the German churches. On November 22, 1945, the Federal Council announced that the delegation would be composed of Bishop G. Bromley Oxnam of New York, President of The Federal Council of the Churches of Christ in America, Chairman; Bishop Henry Knox Sherrill of Boston, Chairman of The General Commission on Army and Navy Chaplains; and Dr. Franklin Clark Fry of New York, President of the United Lutheran Church in America, and member of the Department of Reconstruction and InterChurch Aid of the World Council of Churches. The delegation proceeded at once to Germany and traveled extensively, visiting such centers as Frankfurt, Stuttgart, Munich, Nuremberg, Hof and Berlin. Among the military and church leaders with whom the conferred

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were Generals Joseph T. McNarney, L. D. Clay, O . P. Echols and Β. L. Milburn and Bishop Theophil Wurm, Chairman of the Council of the Evangelical Church in Germany and Bishop of Württemberg, Pastor Martin Niemöller, Vice Chairman of the Council, Dr. Hans Asmussen, Chancellor, Bishop Hans Meiser, Bishop of Bavaria, Bishop Otto Dibelius of Berlin, and Michael Cardinal Faulhaber of Munich 1 . This delegation is fully aware of the history of this war, of the story of the concentration camps, and of the responsibility of the German leaders and people. Two of its members visited the European and Mediterranean Theaters of War during the war. The sacrifices of the American soldiers and sailors, the homes made desolate by the loss of sons, the incalculable costs borne by the Allies in destroying the totalitarian threat to freedom and in freeing the peoples enslaved by the Nazi invaders, have been present in the thought of the delegation throughout its visitation. Yet, with all this in mind and more, we believe that the aims for which we fought and won the war, the necessity of a peaceful world, above all, the very nature of the religion of Christ, demand a wise and understanding approach to the people and more especially to the churches of Germany. II. The Protestant churches in Germany, comprising sixty percent of the population, have experienced a vigorous upsurge of life and activity since the end of the war. This is profoundly gratifying in view of the vicious persecution they suffered under the Nazi regime. The overwhelming majority have banded themselves together in a new nation-wide federation, the Evangelical Church in Germany, which holds a particularly hopeful promise for the future. At its core is the gallant fellowship of sincere pastors who defied National Socialism fearlessly, in many cases at the cost of being imprisoned in concentration camps. Church attendance has increased substantially, far beyond the low standards of the past. This leadership and the remarkable response from the German church people are reassuring in a nation which, it was feared, had been thoroughly poisoned by anti-Christian teaching. Oxnam und Sherrill trafen, nachdem sich ihr Weiterflug auf den Azoren wegen Nebels um drei Tage verzögert hatte, am 28. November 194} in Frankfurt ein, wo sie bereits von Fry und Herman erwartet wurden. Vgl. E. C. NELSON, Rise, S. 367, 374. Die Wartezeit nutzten Fry und Herman, um am 27. November Lilje in Hannover aufzusuchen (Dokument 61). Die weitere Reiseroute läßt sich nach den Berichten Hermans (Dokument 70 und 71 ), der die Delegation als Reiseführer und Dolmetscher begleitete, wie folgt erschließen: Unterredung mit Maas in Bretten (29. November), mit Wurm in Stuttgart (29. November), mit Asmussen in Schwäbisch Gmünd (30. November), mit Meiser in München (30. November), mit Niemöller in Frankfurt (2. Dezember), mit Dibelius in Berlin (4. Dezember) sowie mit Clay in Berlin (}. Dezember). Am 6. Dezember trafen Fry und Herman in Frankfurt mit Michelfelder, Aasgaard und Long zu einem Erfahrungsaustausch zusammen (Dokument 60). Fry verblieb in Deutschland, während Oxnam und Sherrill am 7. Dezember in die USA zurückflogen, und besuchte am 10. Dezember, in Begleitung von Michelfelder und Long, Pfarrer Schneller in Bad Ems, um die Fortführung des Syrischen Waisenhauses in Jerusalem zu besprechen. 1

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The Church is in process of solving difficult and complex problems, such as its complete de-Nazification, its relation to the state, the creation of religious literature, and its fellowship with the churches of other lands. III. Generalizations concerning hunger, disease, lack of clothing, inadequate housing and widespread physical suffering are apt to be misleading. There is more than one Germany: the Germany of the bombed cities; the Germany of rural areas largely unscathed by war; the Germany of the refugees composed of perhaps ten million persons evacuated from territory once German and now moving into communities of the present Germany. Then, too, there are the Russian, French, British and American zones. Living conditions differ radically in these areas. The total destruction of the German economy and the chaos following in the wake of war result in a lowered standard of living in which available food is ill-balanced and inadequate. We are gratified to learn that 500,000 tons of food will be shipped from the United States to Germany and made available in the American Zone, thereby insuring for the German population there and the anticipated 3,000,000 forced evacuees who will enter the American Zone a standard of 1550 calories per day. Under these circumstances, there will be no need or opportunity for the churches or individuals to contribute food or money to purchase food 2 ; but on account of the inevitable lack of heat, there is a serious need of clothing. We appeal to the government to grant permits for churches and relief agencies in the United States to provide this. However, in Germany as a whole, the expulsion of millions from their home in territory once German is causing unspeakable hardship. These millions have been torn from their homes, their personal property taken from them, and forced to migrate to Germany under conditions that result starvation and the unnecessary death of tens of thousands. They are without food, medical supplies, adequate clothing, shelter. Children and old people die enroute, many diseases are becoming epidemic, and the cruelty accompanying this evacuation will affect all of Europe and manifest itself in widespread disease in the present and in hatred tomorrow. It is not generally known that UNRRA 3 does not provide food and clothing for Germans. IV. The World Church and the German Church. The Christian church faces opportunity and responsibility in the situation 2

Zu dieser Situtationsbeurtetlung hatte maßgeblich die Unterredung mit General Clay am 5. Dezember 194} beigetragen (vgl. Dokument 69). 3 UNRRA, United Nations Relief and Rehabilitation Administration, übernahm in Deutschland die Betreuung der ehemaligen Zwangsarbeiter und heimatlosen Ausländer, der sog. Displaced Persons. Vgl. dazu W. JACOBMEYER, Zwangsarbeiter.

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confronting the Germany Church. It must re-establish fellowship with the new church of Germany, and strengthen the democratic forces now leading the church. The Allied Military Government is charged with the difficult task of deNazifying Germany and of establishing democracy within Germany. Methods that result in loss of faith in democracy must be eliminated. The German people must be shown that while considerations of security are at present paramount, and while the German war potential must be destroyed, nevertheless the policy in this period of transition is one that looks to a free and democratic Germany. It is thus that hope will be kept alive, cooperation will be forthcoming, and Europe saved from revolution and further war. The churches must support such policies and give assurance to political leaders who desire a wise and constructive approach to the whole question of a peaceful Europe. Above all, the Church must proclaim and practice those great principles of her Lord upon which enduring peace alone can rest and through which humanity may be saved. Signed by: Bishop G. Bromley Oxnam, President The Federal Council of the Churches of Christ in America Bishop Henry Knox Sherrill, Chairman The General Commission on Army and Navy Chaplains Dr. Franklin Clark Fry, President United Lutheran Church in America.

63 Arthur Cotter: Report on the Visit of the Delegation of the British Council of Churches [27. November -14. Dezember 1945] PRO London, FO 1050/40, 83A. - Eingangsstempel: Control Commission for Germany, IA&C Division, 29 Jan 1946 - Ohne Datum. 1. The whole tour was carried out according to the programme prepared by the Control Commission [for Germanyf. Some alterations were however made in the latter part of the programme in order to enable the delegation to be present at a meeting of the Rat of the EKID on December 13 at Frankfurt. 2. Arrival of the Delegation. The Very Reverend Dr. Matthews, Dean of St. Paul's Cathedral, the Reverend Prof. Baillie of the Church of Scotland, the Reverend Mr. Aubrey of 1 Das Reiseprogramm war vermutlich von Cotter, der als ehemaliger britischer Gesandtschaftspfarrer in Paris (1940-1944) die besten Voraussetzungen für seine Tätigkeit im Stab der Religious Affairs Branch der Control Commission for Germany mitbrachte, ausgearbeitet worden.

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the Baptist Church, and the Reverend Mr. Waddams, Secretary of the Church of England Council on foreign relations arrived on November 27 by train at Bad Oeynhausen and were met by Colonel Sedgwick, who accompanied them to Bünde, where they spent the night. In the evening they had a conference with Colonel Sedgwick and the Religious Affairs Officers. 3. Visit to Hamburg. On November 28 the party left at 9 a. m. for Hamburg, proceeding via Lübbecke, Celle, and Hermannsburg in order to enable Prof. Baillie to pay a call in the last named place. We arrived in Hamburg at 4 p. m. After paying their respects to the Commanding Officer they went to Colonel Shelton's office where Bishop Schöffel, Pastor Reinke, who acted as interpreter, Dr. Freytag and the Archimandrite Lvov, were waiting for us. Dean Matthews explained that the delegation had come to Germany on behalf of the British Council of Churches to renew contacts which had been broken during the war. Points arising out of the Treysa Conference were discussed. Bishop Schöffel explained that what was called the EKID was a federation of different regional confessional Churches, having different confessions of faith. Such churches were called Bekenntniskirchen, but what was known as the Bekennende Kirche, or confessing (witnessing) Church was that section which had taken up an uncompromising stand against Nazi ideology and the "German Christians". The Bekennende Kirche had adherents in all the Bekenntniskirchen. At Treysa the problem was to secure a unity between those of the Bekennende Kirche and those who had been more or less neutral in the Church struggle. This had been accomplished and found practical expression in the provisional Council of Twelve under the presidency of Bishop Wurm. The question of the revival of religion in Germany was then discussed and Bishop Schöffel confirmed a renewal of interest in religion on the part of large masses of the people. Church attendance he said would be better if there were better communications with the suburbs. Speaking on the subject of youth, the Bishop said that youth did not know where it was or where it was heading. East Prussia had given birth to Kant and his philosophy and many well known hymnologists of the German Protestant Church and now these territories were to be taken away. Youth was perplexed over the future, not only of their own personal future but that of their native land. Having been educated and trained in Härte (ruthlessness), that virus could only be eradicated by the cultivation of its opposite Liebe (love). In this example was better than precept. With regard to the question of guilt, the Bishop repeated what he had said to Dr. Bell of Chichester 2 . 4. Visit to Kiel. The following day, November 29, the party paid a visit to Kiel, where they had some interesting interviews with the clergy of Schleswig-Holstein. The 2

Bell war am 26. Oktober 1945 mit Schöffel und Halfmann in Hamburg

zusammengetroffen.

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first to be seen was Pastor Dr. Paul Husfeldt, of the Heiligengeistkirche, which was without a roof although otherwise intact. He is the student chaplain of the University and a member of several municipal commissions, Jugendamt, Kulturkommission, and Wiedergutmachungskommission. He said that the population had been much perturbed by the Stuttgart statement on war guilt, describing their state of mind as one of "Ungeheure Erregung". In order to understand that statement the difference between genuine penitence and the question of political guilt, between Christian repentance and political repentance must be realized. People abroad, he said, had no conception of the pressure which had been brought to bear upon them by the Nazis. Priests and pastors also shared the general disquiet (Unruhe) of the population. This he regarded as a great danger for the Church in that masses of the population might become alienated through the idea that the Church did not share the feelings of the people, who were up against the problems of acute distress (Not) in many forms. Their chief worries at present were connected with bodily needs, such as food, clothing, heating. This state of mind could easily produce a yearning (Ansehnungssucht) [SÍC/] for the former time under the Nazis. National Socialism had eaten its way in a terrible degree into the soul of youth. They stood in opposition to what the Church acknowledged. The declaration of Stuttgart had drawn out national feelings and it was necessary to understand the difference between national feeling and national socialism. The latter was regarded by many as a religion and it gave to youth what Christianity did not appear to give. Referring to the men who had returned from the front, the pastor said that with them he had an Abwehrfront. They were poor and their souls were in despair. His work among them was that of a pioneer and a missionary. Another difficulty in the present situation was that the old difficulties within the Church had reappeared between what was described as Kulturprotestantismus and dogma and sacrament. The school of thought (Richtung) of Stuttgart was of Karl Barth and he doubted if that school would be determinative for the future Evangelical Church in Germany. The "German Christians" were completely discredited and were finished (erledigt) as a force. In Schleswig-Holstein they had never played any role. Many people had believed that "German Christianity" was a synthesis between national sentiment and Christianity and had therefore become "German Christians" but later on they had left that movement. Among the "German Christians" there was no theological Richtung. Speaking of the position of liberal Christians in the German Church, the pastor said that they confessed Christ and Christianity but could not find themselves in the Bekennende Kirche. They took their idealism from that of Fichte, Schelling and Hegel. Idealism was for the people a present fact and the people could not understand how the Church could take up a position against idealism. He thought that Christianity could be an active force in Germany

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when it went out into the world. The Volkshochschule and the Church must work hand in hand. He expressed the opinion that the reaching of Barth was not understood by many pastors and did not bring the salvation (Heil) which Barth wished to bring. The next to be interviewed was Praeses Halfmann, of the St. Marienkirche in Flensburg. He was the president of the Provisional Church administration of Schleswig-Holstein and said that there was much confidence in the new church administration which was a spiritual one as opposed to a purely legal and official administration3. Pastor Halfmann told us that difficulties had been increased by the influx of many pastors from the East, who were not Evangelical Lutherans, but belonged to the United Church of the Old Prussian Union. There were thus not only difficulties in liturgy and outlook, but natural differences in temperament between East and West Germans. Notwithstanding these difficulties they had given many Dienstaufträge (service commissions) in parishes and among refugees. They paid 150 marks monthly to single men and 250 a month to married men plus lodging. Such expenses were defrayed by the Landeskirchenamt. POW's and Wehrmacht chaplains were also returning. The refugees in the Province numbered one half of the population and it was very difficult to find work. Speaking of the "German Christians", Halfman said that this faction had disappeared in Schleswig-Holstein as an organization as early as 1937, but that the Church administration had remained "German Christian". At the beginning several pastors of the "German Christians" were orthodox Christians, while others were of the Thüringenrichtung 4 , i. e. They were in favour of a National German Christian Church. Such never had any success in Schleswig-Holstein. The "German Christians" said that Christ was indeed the living Christ, and that the ideal of Christ could be incorporated in the German people as the good sons of God. In this way the idea of God-Man was incorporated in the German people. Speaking of the Stuttgart declaration of guilt, he said that that statement had produced a national reaction. The Church had not the right to speak in the name of the whole German people. The German people had not rightly understood that declaration which was one of penitence in face of God and before the World Council of Churches. The Provisional Rat of the EKID had a big authority and would be followed. The German people knew the men who belonged to that Council and it did not matter if procedure had not been quite right5. Zur kirchlichen Neuordnung in Schleswig-Holstein vgl. Κ. JÜRGENSEN, Stunde, S. 36 ff. Gemeint sind die Deutschen Christen Thüringer Richtung, die als radikalste DC-Gruppierung galten. Zur Organisationsgeschichte vgl. K. MEIER, Deutsche Christen. 5 Scharfe Kritik und Vorbehalte an der Stuttgarter Erklärung äußerten neben Halfmann auch die Vorläufige Kirchenleitung Schleswig-Holsteins und der Landesbruderrat. Vgl. K. J Ü R G E N SEN, Stunde, S. 231 ff.; M. GRESCHAT, Schuld, S. 227ff. 3 4

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Praeses Halfman then went on to point out to us that there were many remnants who were Nazi at heart. It might be that the Germans were guilty, but he asked what was now happening in the East and elsewhere? He cited the case of the American POW Camp at Andernach where the POW's were being starved. He told of the son of an acquaintance of his, a boy of 18, who was an American prisoner and had received as his daily ration of food for four weeks a small morsel of bread, a knifepoint of tomato, a few quaker oats and half a plum. He had heard no complaints of the treatment of POW's in the British Zone, but others had confirmed to him what he had heard of American treatment. He had also received similar reports as to ill treatment of POW's in the American camps at Campiêgne and Regensburg. The POW's were very weak. Dealing with the question of youth, the pastor said that they were endeavouring to build up the local parish youth round the Gospel, but that they had nothing to replace the sporting activities which they had in the HJ. They experienced difficulty in getting the older youth from 15-19. They would have to adopt other methods. Perhaps the Y M C A might be able to capture that youth. The danger was that youth of that age would fall into nihilism. They had never known anything else but the HJ and had no knowledge whatever of what had gone before. Hitlerism had collapsed but there was very great danger that it might revive. The Germans had learned by experience not to trust newspapers. It would in his opinion be a good thing if a wellknown and reliable German publisher would publish a book about the Nürnberg trials giving the plain facts and the evidence objectively. Referring to the Danish minority, who were German citizens, Halfmann said that there was a strong feeling of reaction against them. The Danish minority was a union and anyone could enter it and be better off, as they got food from Denmark. This reaction was a symptom of growing national feeling among Germans. On the other hand there were many Germans who would prefer to become Danish out of fear of Bolshevism. Speaking of the religious movement in the country, the pastor said that many people were now re-entering the Church. Many however could not answer the question as to why they desired readmission into the Church. Some said they had nothing to stand on, others that they desired a spiritual home; while others again held that the present was an hour of decision for Christianity or nihilism. He felt that the Church as a whole was a Kerngemeinde with spiritual powers and he hoped that it would be able to meet the exigencies of the hour. What was needed was a new type of pastor. The younger generation of clergy was good, but after six years of soldiering they were somewhat tired. Questioned as to whether the German people realized what other peoples thought of them, Pastor Halfmann said that the educated Germans realized well enough but that the simple people did not. He stated that the German feeling against the Slavs was different from the feeling against the West. He

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compared the German faith to the Jewish faith. As the ancient Jews had been chosen to be God's own people, so the Germans had been elected by the Reformation of Luther to be a people chosen by God. But the Jew were rejected for crucifying the Lord Christ and the Germans were in danger of making the same mistake, and they must not follow the Jewish people in rejecting the commands of God. The Germans must either be Christians or share the fate of the ancient Jews and die as a nation. Another pastor interwiewed was Wehrmachtspfarrer Bierbaum, Chaplain to the POW's and refugees. He said that men he had to deal with were mostly young SS men, many of whom had been compelled to join the SS and older men from the Russian zone. He described their mental condition as very dejected and the news that filtered through from Pomerania and East Prussia aroused intense embitterment. They had the feeling that nothing was worth while (keinen Zweck hatte). He said that the SS men were comparatively open in their views. They believed neither in God nor in the world. Their attitude was purely negative. Very few went to the Church services, the Roman Catholics attending better than the Protestants. A chaplain could do more by living among men, sharing their life in huts and bunkers and talking with them as man to man in a human way, Chaplain Bierbaum impressed every one of us by his dignified bearing and face of suffering. While I was talking with him, the Dean of St. Paul's had a talk with Dr. Rendtorff, former bishop of Schleswig-Holstein who was deposed by the Nazis and is now Dean of the Theological Faculty of the Kiel University and member of the Church administration. 5. Interview with Dr. Hanns Lilje. On November 30 we left for Helmstedt where we arrived at 2 p. m. This town seemed to be very full of refugees. It is an interesting old town and was famous in bygone days for its University. I tried to get in touch with Hannover to find out when to expect Dr. Hanns Lilje whom we had asked to meet us there, but without any result. Military Government were also co-operative but failed to contact Hannover by phone. In the meantime I phoned to the local pastor and invited him to tea. Pastor Wandersieb of Helmstedt is an old fashioned orthodox Lutheran clergyman. He stated that his theological position was that of the Bekennende Kirche, but as he wished to serve the whole community he had not openly affiliated himself with that faction or with any organization connected with it. He severely criticized the liberal theological school of thought in Germany, declaring that it had destroyed the Old Testament and that the godlessness of the present day was a result of their destructive criticism. Notwithstanding many young people today were asking questions about the faith and the Word of God. The pastors of the B K had many more young people in their churches than had the liberal pastors. Today, he said, it was more necessary than ever to make the life of the nation Christian.

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In former days it was so: the Reichstag was opened by prayer; the schools began their work with prayer and the army had its religious life. The split (Trennung) had started in before the last war. There were two parishes of the E K I D in Helmstedt and both were renewing their youth as far as possible. The oldest Roman Catholic Church in Germany was in Helmstedt, the Petruskapelle built in 800 A . D . The pastor told us that the people enjoyed the musical part of the Church service, and his services were always choral. He himself was interested in church music and liturgy. Pastor Wandersieb impressed one as a man of undoubted piety if somewhat narrow in his theological outlook. While Vandersleben was with us, Dr. Hanns Lilje arrived and the Helmstedt vicar took his departure. As Dr. Lilje is the assistant and personal friend of Bishop Marahrens, the conversation naturally turned on the position of his diocesan. Lilje described his Bishop as an ecclesiastical statesman. When the B K had to appoint a provisional church government, they made Marahrens the head of it. Marahrens was never a "German Christian". He was too much of a theologian for that. He tried to combine the pressure of the Nazi state with the retention of Christianity and this attitude of his brought him into disfavour with the Dahlemites 6 . Marahrens always looked for a via media one could go very far in that direction, but he went too far in his attempts at conciliation. His attitude might be summed up thus: Nazism was the political Weltanschauung and in that sphere the Church had no objection provided it retained its church life. Marahrens regarded the Nazis as his flock and did his utmost to win them over, so the temptation to compromise was always there. Lilje judged that Marahrens' time for holding office was now over. His motives had been of the best. For many reasons it was not good for him to stay in office. He emphasized however very strongly that no outside pressure should be brought to bear on him. Every pressure from outside would strengthen national feeling and give Marahrens a prestige which he did not have. It was primarily a matter for the Germans themselves and for Bishop Wurm and Meiser7. The conversation then turned on the question of denazification. Lilje pointed out that our attitude and methods led to one thing: the population compared the recent past with the present. It ought to be remembered that very many people knew nothing but Nazi slogans. At the breakdown of the Nazi regime there was not a bit of Nazism left in the country and now there was a new sort of nationalism growing up in opposition to the rigid enforcement of denazification regulations. No distinction was made between the spirit and membership in the party. 6 Gemeint ist der bruderrätliche Flügel der Bekennenden Kirche, der sich für seine kirchenleitenden Ansprüche auf das von der 2. Bekenntnissynoder der DEK im Oktober 1934proklamierte kirchliche Notrecht berief. Diese Gruppe wurde häufig auch „Dahlemer" oder „Dahlemiten" genannt. 7 Vgl. auch Dokument 64. Zum Fall Marahrens ausführlich G. BESIER, „Selbstreinigung", S. 111 ff. Dort auch Abdruck des hier wiedergegebenen Abschnittes Uber die Unterredung mit Lilje (S. 250 ff.).

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Dr. Lilje said that there were many positive forces in the country and they ought to be given a chance. He advocated the establishment of a church newspaper for young people. Let the church have a chance for creating a new Church Press. The Church would then have the biggest chance of showing that the methods of 1933 led nowhere. There was a vacuum in the minds of people. A soldier of 18 had never had anything but Nazi teaching. This had now broken down. There was no continuity. The young man saw nothing before him and the German left parties were teaching very poor stuff. One of the most pitiable results of Nazi teaching was the lack of personal responsibility. The Nazi authorities had prevented the Church from doing anything but purely religious work. Notwithstanding this, Church youth movements flourished. The moment had now come to enlarge those youth activities. The leaders of the German youth movements were fully aware of the necessity of taking youth as they found it. All that was needed was tact. Youth was wounded in its soul and young people were asking very deep questions, as: Can I still believe in the Church and read the Bible and be a Christian? How ought a Christian to behave vis-à-vis the occupying powers? Is there a God and does he order the world? Youth, Lilje said, showed a strong desire for discussion. He expressed his conviction that atheistic socialism and paganized nationalism would lead to the loss of Germany forever. Speaking of students, he regarded the situation among them as most hopeful, even before the end of the Nazi regime. They realized then that Nazism had nothing to stand on and they completely ignored Rosenberg and Goebbels. The only organization which inspired them with any confidence at all was the Christian Church. Speaking of the Barthian theology, he said that it had to face a new task, namely what he called its "public task". A new theological thought would have to be developed and that was a process. Dr. Lilje had dinner with us, after which he returned to Hannover. 6. Visit to Berlin. On December 1 we proceeded to Berlin arriving there in time for lunch, after which we had a talk with the US Religious Affairs Officer. We had tea at the Church House, where we met informally a number of leading German churchmen including Propst Grüber and Father Buchholz, member of the Berlin magistrat for Protestant and Roman Catholic affairs respectively8. Pastor Scharf of the Brandenburg Synod arrived late. He told me that he had gone into the Polish Zone to bring out his parents and gave me a harrowing account of his experiences. On December 2, which was Advent Sunday, the Dean of St. Paul's preached in the Garrison Church at the morning service and I, at the request Nach Dokument 64 waren seitens der evangelischen Kirche weiterhin anwesend: Bethge, Böhm, M. Fischer; Jacobi, Lokies und Kurtz; seitens der Freikirchen: Bischof Melle (Methodist), Scholz (Methodist) und Meister (Baptist) sowie Dr. Albs und Frau Petschnigg vom Caritas-Verband. 8

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of Propst Grüber, delivered a short address in German to his congregation at the St. Marienkirche9. The building was packed and 600 people received the Holy Communion at the close of the morning service. The party had luncheon with Brigadier Hinde. In the afternoon we attended an ecumenical service held in the Zehlendorf parish house. This service was very similar to the one held in the St. Marienkirche on the occasion of the visit of the Bishop of Chichester [Bell]. The hall in which the service was held was filled to overflowing. The singing was excellent. The first address was given by Pastor Böhm, who on this Advent Sunday described the Church as an expectant Church, but the secret of the Church was this that it already had what it expected. It had it in Word and Sacrament. It had fellowship with God and one another. The destruction all around them was the fruit of man's hate, but amid the wreckage one saw a community of men of all nations bowing themselves before God as their common Father. They rejoiced in the Lord that united them and were strengthened and encouraged by such a service. The next address was given by US Army Chaplain Albright, a Methodist, who was followed by the Russian Archbishop Alexander. He spoke on Christian love and understanding among the peoples as the only way of overcoming the destructive forces of hate and revenge. This was the role of the Christian Church. The differences among the churches were due to the fact that people were not all alike. The Eastern orthodox Church interpreted best the religious feelings and aspirations of Greeks and Slavs, the Roman Catholic Church those of the Latin peoples, while Protestantism did the same for the Teutonic and Anglo-Saxon peoples. But it was the mouth of our Lord which spoke through them all. The Churches must speak with a united voice and present a united front to the world. After the service two French Army Chaplains, a Roman Catholic and a Protestant, who had been in the congregation, introduced themselves. We then drove to the residence of Probst Grüber, where we had another informal gathering and met a number of workers connected with the Hilfswerk. Among those I spoke to was Pastor Krummacher, a woman, who had come from Polish territory. She told me that the refugees travelled in open military trucks under guard of Polish militia. On the way the militiamen disappeared and the train was then set on by marauders who plundered everyone, taking away their money, their belongings and their food. Many died on the way. She herself possessed nothing except the clothes she was wearing. Probst Grüber made a short address to which the Dean replied, I acting as interpreter. December 3. This day we had an interview with Bishop Dibelius at his home where other clergy were also assembled. The Bishop began the interview by describing the conditions in East Prussia and Pomerania, where thousands of Germans were still living. The worst conditions, he said, pre9

Vgl. auch Dokument 64.

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vailed in Polish Pomerania. Evangelical churches were seized and reconsecrated Polish Roman Catholic churches. Nobody was allowed to enter and they learned of conditions from those who were driven out. Transport was frightful. In Mecklenburg alone there had arrived from East Prussia 400,000 Germans. The civil administration had issued an order that the population must care for these people. There were no dwellings available so they were preparing cattle stalls and digging holes in the ground for them to live in. More were to come in January and February. The people were being literally driven out, although they were made to sign a form to the effect that they left voluntarily. It was a migration of people amounting to between eight and ten million. The Polish Government, he said, was in a position to control this migration but did not want to do so. Instead they were given order to leave sometimes within ten minutes. The trains were guarded by Polish militia who disappeared, when marauders came and plundered them, so that they arrived on German soil with nothing at all and nearly all sick. The Bishop said that he understood very well that the Poles desired the transference to German territory of the German population. That according to the Potsdam agreement had to be carried out under humane conditions10, but what he could not understand was that it had to be carried out during the winter months of December, January and February. The Poles go into the towns and take possession of the German factories and shops, as Poland did not have sufficient Polish peasantry to resettle the country districts. The large estates were in the hands of the Russians. Although the antagonism between Poles and Russians was very sharp, the present Polish Government was a Soviet sponsored Government and did what the Russians ordered. As a Christian Church, they wanted to do what they could. The Bishop said that the conviction was very widespread that the West was going to its end. If that were so, the politicians could not help to save it; only the Christian Church could do that. Replying to a question as to whether the Roman Catholic Church could not be approached to ameliorate the lot of the Germans in Polish territory, the Bishop said that the antagonisms within the Roman Church were so sharp that a German Roman Catholic Bishop would have no influence. It was so today that in the domain of the Church understanding between churches of 10 Dibelius bezieht sich auf den Artikel XI11 der amtlichen Verlautbarung über die Konferenz von Potsdam vom 2. August 1945: „Die Konferenz erzielte folgendes Abkommen über die Ausweisung Deutscher aus Polen, der Tschechoslowakei und Ungarn: Die drei Regierungen haben die Frage unter allen Gesichtspunkten beraten und erkennen an, daß die Uberführung der deutschen Bevölkerung oder Bestandteile derselben, die in Polen, Tschechoslowakei und Ungarn zurückgeblieben sind, nach Deutschland durchgeführt werden muß. Sie stimmen darin überein, daß jede derartige Uberführung, die stattfinden wird, in ordnungsgemäßer und humanerWeise erfolgen solle..." Druck des Potsdamer Abkommens (Konferenzkommuniqué): E. D E U E R L E I N , Potsdam 1945, S. 3 5 0 ff.

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different speech was far greater than what existed between the Roman Catholic Church in Poland and the Roman Catholic Church in Germany. Replying to another question, the Bishop said that his diocese was that of Berlin plus Brandenburg and that he was what he might call the presiding Bishop in the Russian zone. He had had contacts with his clergy. Questioned as to the religious movement in Germany, Bishop Dibelius stated that it was true of the West, but not of the East, where the conditions of daily existence were too hard. He thought that the religious movement would continue and hoped that in two years time it would begin in the East. Regarding the matter of the removal of pastors, the Bishop said that they had had to remove some of them. He did not know how they were living. The remaining clergy were all on the way to recovery from any Nazi taint. He pointed out that the E K I D pastor [sic!] was politically uneducated and believed everything Hitler had told them. They were completely broken down (Zerbrochen) and were thus the objects of pity and should be given a chance to make a new beginning. The Bishop then criticized the Americans, saying that they were just like the Russians and if they so acted there would be more National Socialists than when they arrived. They had not understood how to win the German students for democracy. These young men must not be forced, but treated in a gentlemanlike way. Hamburg, he said, was the only place in Germany where democracy was understood. The Bishop said that he had received a Fragebogen containing one hundred questions, some of them trivial such as those dealing with height and weight. He had refused to answer and returned it. (The Bishop lives in the American Sector of Berlin). The conversation then turned to the German Missions, whose spokesman was Dr. Knak, Secretary of the German Missionary Council 11 . He pointed out that mission work was rendered difficult by the division of the country into four zones, to which a fifth had now to be added, that of Polish occupied territory. One third of the German missions were active, including three mission stations. The other German missionaries were either interned or had been repatriated. They realized that there could not be a speedy return to the field stations and he thought that when the time arrived South Africa and China would be the first on the list. The native congregations had now become independent and were carrying on themselves missionary activities in places where there was no missionary. He pointed out that during the war they had received large contributions from the parishes throughout Germany. Pastor Lokies, Direktor of the Gossner Mission 12 , said that all the missions were standing together in church work. The money which had been allocated was incredibly high and he hoped it would be set free. Commenting on this, 11 12

Gemeint ist der Deutsche Evangelische Missionsrat. Vgl. Dokument 60, Anm. 18.

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Bishop Dibelius said that Eastern Germany was in a process of impoverishment. All the banks were closed and the money was lost. The EKID had lost many hundred million marks. And what was worse was that the best of their young strength did not desire to live in the East. In Greifswald, Jena and Leipzig there were very few theological students. The young man who wished to study and was strong crossed the frontier by secret routes and the same held true of the professors. They remained in the West. The Russians took books, collections and works of art to Russia. While West of Germany remained on a high niveau, East Germany sank lower and lower. There was hardly a university functioning and the students were taken for clearance work. Dr. Knak remarked that the East was under a complete catastrophe and expressed the opinion that a religious awakening would come from the East. To this Bishop Dibelius added that God dealt with his Church in different ways. God's way led the German Church into scarcity and catastrophe, but gave anew a strong inner life. The German in the Russian zone was facing a break down. The clergy were neither paid stipends nor pensions and were utterly impoverished, but that gave rise to a greater readiness to sacrifice. The Russians did not understand such organisations as the YMCA and the Frauenhilfe. The Russians had given the power to the Communist Party which was in Germany a minority party and the Communists endeavoured in every way to hinder the work of the Church, so that they were in constant struggle with the Communists burgomasters. Dr. Böhm pointed out that the majority of the clergy in the East had remained with their parishes and they were having a hard fight. After lunch the delegations paid a visit to the Evangelical Johannesstift at Spandau,, attended Evensong in the Church and were much impressed by what they saw of the work done there. Three of their buildings had had to be turned into hospitals for sick soldiers who had returned from Russia. We visited the wards and delighted the men by giving each a cigarette. One man said that it was his first smoke since Kursk13. 7. Return to Bünde. On December 4, we returned to Bünde14 without mishap and on the day15 the delegation had interviews with Colonel Sedgwick and General Gaffney. 8. Visit to Bethel. On December 6, we went to the Bethel Institute, where we were cordially welcomed by Dr. von Bodelschwingh. After a short account of how the institution had grown up from humble beginnings to its present extensive 13

Im Kursk-Bogen scheiterte im Juli 1943 die letzte deutsche Offensive im Rußlandfeldzug. Auf dem Rückweg von Berlin besuchte die Delegation in Paderborn Erzbischof Jaeger, nachdem ein geplanter Besuch beim Berliner Bischof Graf von Preysing nicht zustandegekommen war. Vgl. Dokument 64. 15 Am 5. Dezember 1945. 14

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dimensions, we paid visits to several of the workshops and hospitals for epileptic and defective children and old men. We were then shown the crèches for babies and I was much struck by the smallness of these babies due to the undernourishment of the mother and equally impressed by the care and attention these infants received. In spite of all that can be done for them, infant mortality remains very high. We were entertained to lunch at the hospital Gilead. The meal consisted of vegetables - potatoes, carrots and peas, without any bread, butter or salt. No meat, after that followed stewed apples. The meal was the same as the patients received. After lunch we went to von Bodelschwingh's residence, where we met some of the local clergy, including Kreissuperintendent Kunst, and Pastor Max Lackmann of Herford, Pastor [Wilhelm] Niemöller of Dortmund, brother of Martin Niemöller, Pastor Stratenwerth of Bielefeld, and Dr. Pawlowski, head of the Hilfswerk in the British Zone. A conference was held at which Pastor Pawlowski explained the organization of the Hilfswerk. Between the east and west sections there was growing communication, but the work was hampered owing to the lack of the telephonic communication and lack of vehicles. In all the parishes of the E K I D a feeling of pity and charity was being displayed for their fellow citizens in the east. Already in Westphalia 2,500,000 RM had been collected for them. Rations and foodstuffs had been collected for the east and three tons of foodstuffs had arrived from Switzerland. The question was to bring them to the east where thousands were dying. He cited reports which had reached them from Königsberg where there were still some 50,000 Germans living and where hunger and typhus was raging. The town had been isolated. There were twelve pastors who had remained to care for the living, the sick and the dying. Two of them had already died. On the bare floors of the Diakonissenkrankenhaus thousands were lying. The clothes of the deaconesses were in rags and they had been raped. He said that they were willing to help but simply did not know how to do it. He referred to the readiness to sacrifice on the part of the German people and cited as an example, the Evangelical parish of Vlotho, which had sent them 400 food packets for the east. These came from poor people who had denied themselves a portion of their scanty rations to help their needy brothers. They were gaining the experience that it was not the great ones that helped, but the poor people for the sake of Christ. Dr. von Bodelschwingh said that they were responsible for their brothers in the east. Many of them were wandering about Germany homeless and helpless. Being thrown here and there in times of peace was a heavy spiritual burden. Could nothing be done to stop this? He pointed out that the eastern section was the chief agricultural district, on which the west depended for food, so that the west in turn would become devasted. He referred also to the plight of 230,000 civilian internees in Denmark who were not allowed to

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write to their relatives and were without spiritual care (Seelensorger [«'c/]). Pastors could be sent from Germany and he had approached the Primate of Denmark on the matter. Dr. Pawlowski drew attention to the fact that 50,000 children had been taken out of Berlin by the Stork organization 16 . Among them were hungry and diseased children, many of whom were suffering from venereal disease. There were children from pastors' families who had gonorrhea. He had promised 2,000 places in Christian families for such children. The Stork organisation worked with the German civil authorities but many Evangelical children had been placed with Roman Catholic families. Pastor Stratenwerth said that they had come to a crucial point in the history of the world and of the church. The winning of peace was decisive for the whole war. He referred to the present anti-Christian secularization of society, a collective conception of mankind however, amounted to a denial of God. In American POW camps there was a strong swing towards communism. Reproaching one another for faults meant losing time and did not attain anything. He foresaw an anti-Christian deluge in which the Church would be in the forefront of the struggle. The Dean of St. Paul's expressed his pleasure at being there. After stating the reasons of the visit of the delegation, he passed on to record his impression that the Church in Germany, the only thing not destroyed, was very much alive and was making an effort to set up again the life of the Christian community. He said that they must hope that the Russians, who have suspicions of all the world would learn to work in harmony with the world. It ought not to be assumed that the antagonisms had to be settled by war. He agreed, with the east speaker that this was a crisis in history and a crisis for the Christian. A successful outcome demanded a profound transformation of the Christian Church itself and God was leading the Church to make a change. 9. Visit to the American Zone. On the morning of December 7 we left for Frankfurt. It had been snowing and frosty and the roads were very slippery and dangerous. We skidded and collided with a horse and cart, damaged the spokes of one of the wheels and knocked down the driver. Fortunately the man was not hurt, and could proceed in spite of the damaged wheel. The state of the roads rendered it necessary to drive very carefully so we did not arrive until 6 p . m . After reporting at US headquarters and meeting the Religious Affairs officers, and Major Godbehere of Travel Bureau, we went to the Victory Guest House at Königstein, where accomodation had been reserved for us. December 8. It was very cold and freezing hard which caused the day to be a chapter of accidents. I took the party down to US headquarters to attend a conference of Education Religious Affairs officers. Accompanied by Captain 16 Unter der Bezeichnung "Stork" bzw. "Storch" lief im britischen Sektor Berlins eine Operation zur Evakuierung von Kindern aus der zerstörten Stadt.

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Kenny, Prof. Baillie and I contracted Pastor Fricke in order to find out whether the Rat of EKID was to meet in Frankfurt or Stuttgart. On learning it was to meet in Frankfurt we returned and then I set off with the Daimler car and baggage truck to fill up with petrol. On the way we lost the baggage truck which had run out of petrol. I went on with the Daimler and managed to get five gallons at a Navy filling station, whereupon we endeavoured to locate the truck. Being unable to do so, I returned and found the truck at headquarters, the driver having borrowed enough petrol to get him back. After lunch accompanied by Captain Kenny both Daimler and truck had their tanks filled up. I went on to Travel Bureau to see about the permit to enter the French Zone. While there I learned the truck, which had been sent on a commission had broken down and was stalled on the street. Orders were given to have it towed to a repairing station, and Major Godbehere and I went to the French Liaison Mission to get the necessary permit. On the receipt of this, we went to headquarters, where we met the delegation on the point of entering an American car to return to the Victory Guest House. Major Godbehere joined them later on. December 9 was spent at the Guest House, but in the afternoon I went to FIAT 17 to make final arrangements for Tübingen18. 10. Visit to the French Zone. On the following day December 10 the Americans placed at our disposal a car with an American driver to take us to Baden-Baden, where we arrived very late by reason of the wintry roads. After contacting the British liaison officer, Captain Cheval met us and took us to the Hotel Stephanie where we were accommodated for the night. That evening a dinner was given in our honour by General Monsabert. It partook of a thoroughly ecumenical character, there being present Pastor Marc Boegner of Paris, who was touring the zone visiting French Protestant chaplains and troops, a Roman Catholic Bishop from Algiers, and Roman Catholic chaplains, Protestant chaplains, including Colonel Sturm and other personalities with their wives. We spent an enjoyable evening exchanging impressions and views. December 11. We left for Tübingen via Freudenstadt under very wintry conditions. The drive through the Schwarzwald was unforgettable. The road was deep in snow and the trees were covered in a mantle of white. The going in some places was very heavy, but we arrived in time for lunch, which we had at the Governor's mess. In the afternoon we went to the University and had a meeting with Prof. Köberle, who received us in his overcoat, while we kept ours on as the room was unheated. We visited some lecture rooms and the library, then we went to the Stift to have some contacts with the students. While there we were introduced to Prof. Thielicke. The students were assemField Intelligence Agency Technical. Am selben Tag kam es auch zu einer Begegnung mit der von Michelfelder geführten amerikanischer Lutheraner. Vgl. Dokument 64. 17 18

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bled in the same room as on the occasion of Dr. Bells visit. Dean Fezer of the Faculty of Theology made an address of welcome in which he stressed the importance of these contacts with the outside world, to which Prof. Baillie made a suitable reply in German. We then returned to our respective hotels to wait until dinner time, when we were to be the guests of the civil Governor [Widmer], who by the way speaks excellent English. 11. Return to Frankfurt. On December 12 we left at 8 a. m. and reached Frankfurt at 2 p. m. It was snowing when we started and the roads were very slippery and dangerous. We had one very bad skid in which our car turned three times round the road and almost collided with a car ahead, while further on a truck with a trailer was performing some astonishing antics. Even on the autobahn we had some dangerous skids. After lunch the delegation rested, while I went to Travel Bureau to find out what arrangements had been made for the following day and the departure of the delegation for the United Kingdom. I contacted the US religious affairs officers by 'phone, but being somewhat dissatisfied with the vagueness of the arrangements, as I felt that the delegation would desire some personal contacts with the German leaders I decided to pay a visit to Pastor Fricke. The pastor and his family dwell in a bombed house, and I enjoyed very much meeting his wife and son and daughter. The pastor suffered imprisonment under the Nazis and had service as a common soldier and not as any army chaplain. His son had been in the HJ and told me that many of the boys were anti-Nazi at heart. His troop actually had a secret anti-Nazi organization, and by the end of the war, all the boys except one, were members. He was called up to the Volkssturm, but his mother managed to hide him. The boy said that the Nazi propaganda coloured even arithmetic books. Pastor Fricke has a keen sense of the responsibilities of the hour and the opportunity which the German Church has in rebuilding the country on sounder foundations. He realized however that it would not be easy to heal the wounds of war in a world in which hate and revenge played such a prominent part. He considered the present age apocalyptic in which humanity had either to achieve world unity or perish. Politicians could not achieve it. In this matter by far the most important agency was the world wide Church, which already exhibited within its own life the reality of a world community, which owed allegiance to a Power above national allegiances. The pastor longed to get Christian journals and periodicals from England. I pointed out that the Committee for Christian Reconstruction in Europe was attending to that. He said that in the American zone they did not have many contacts with the British and so the visit of the delegation of British Church was all the more pleasing. He assured me that the members would have an opportunity of making personal contacts with different leaders.

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12. The Meeting of the Rat. December 13. The important event of the day was the meeting which the delegation had with the Rat of the E K I D , all of those members were present except one19. Bishop Wurm, addressing the delegation as "Dear brothers in Christ", expressed the honour and pleasure that they felt at their visit and assured the delegation that the members of the provisional Government of the E K I D were grateful that the Christian community in England had commissioned them to bring their love and extend to them the hand of fellowship as brothers in Christ. Referring to the ruins, not only material, but also spiritual, and to the destruction in the order of life, he said that they were thankful for any support on the part of the churches abroad. He touched on the conditions in the east and stated that it was impossible to make any picture of what the country would be like. It was overflowing with refugees and the Church had to make its influence felt in their need. Bishop Wurm thanked the Archbishop of Canterbury [Fisher] for his recent speech on the radio to the German people20 and said that the contribution of Germany to the restoration of Europe could be only by faith of the Gospel21. The Dean of St. Paul's in reply spoke of the privilege it was to be present at that meeting. They had come as representatives of the British Council of Churches and had no political purpose or authority. They proposed to do what they could to further the resumption of contact between the Churches they represented and the German Protestant Church. One of the most fruitful ways of doing that was to have as many personal relations as possible. They brought with them a message of sympathy and goodwill on behalf of their respective churches. They wanted to enquire into the situation of the Church in Germany and as to how it was meeting its troubles and difficulties. The British churches had in mind how they could help. It would be premature to speak of conclusions and they could only record impressions. They had foreseen much that was terrible - destruction, the breakdown of civilized society, uncertainty surrounding the lives of many in Germany. They however found a cause of satisfaction and joy in many signs of vitality of the Christian Church in every part of the country, which they had visited. He referred to the communications they had had with the Archbishop of Paderborn IJaegerJ and Bishop Dibelius and they were more firmly convinced than ever that the Christian Church had the power of the Eternal. They noticed the growing unity of Christian people in face of the pressing problems of the day. They had had close contacts with the occupying authorities and especially with Religious Affairs officers. It was his impression that those who were responsible were not only anxious to help the Germans to build their life anew, Nicht anwesend war Oberstudiendirektor Meyer aus Hamburg. der Rundfunkansprache Fishers vom 28. November 1945: M. GRESCHAT, Schuld, S. 126 f. 21 Zur Ansprache Wurms und den folgenden Reden vgl. auch den Bericht Michelfelders (Dokument 60) und den offiziellen Abschlußbericht der Delegation (Dokument 64). 19

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but that they were carrying out their task with much knowledge and sympathy. The delegation was conscious that the wounds caused by the war were very deep and they could not forget that there were also wounds in many peoples of the world. Our civilization was standing in a period of acute crisis, rendered more acute by the release of atomic energy. They felt that the Universal Church of Christ had an immense and important part to play. Never had it been clearer than it was today that the Una Sancta Ecclesia was the one and only hope for mankind. They were very much of the opinion that every member of that Church should make an effort to get deeper than the differences which divided them and that Christian work should not be hindered by theological divergencies. The times demanded unity in act, in faith, in hope and in love. He concluded his remarks by quoting from St. Paul a message for these times: "Grace be with those who love the Lord Jesus Christ with uncorruptness." Prof. Baillie (Church of Scotland) then rose and said that he did not know if the question of the east was the most important. Bishop Wurm had asked them to bring Christian influence in our country to bear on the Russians to alleviate the treatment they were meeting out to the Germans. That question was a difficult one. All that he could attempt to do would be to explain to the German Church leaders the state of public opinion in Britain. The delegation had heard with horror and deep sympathy the reports of the sufferings of the German population in the East, but it had to be remembered that sympathy in Britain had been aroused by reason of the sufferings of the Poles and the Russians at the hands of the Germans. Large sums of money had been collected for the relief of the Russians and the Poles. It would be the opinion in Britain that the present sufferings of the German population in the eastern zones were not commensurate with the sufferings which the Russians and Poles had undergone during the war. He was simply speaking of the state of public opinion. It would therefore be difficult to arouse full sympathy for the Germans who were now in their turn suffering. Prof. Baillie said that there were many Christians in Britain who would not express themselves in that way. He also added that there was a determination in Britain and America to work well together with the Russians and not to allow any difficulty to arise which would jeopardize the relations between three most powerful nations. Speaking for his colleagues and himself he said that they would do everything in their power to bring an end to these sufferings. He had tried to make the German Church leaders realize the state of public opinion in England and America, as he had had the feeling that some of the Church leaders in Germany did not realize the strength of that public opinion. He had visited the USA, Holland, Belgium and France and he thought it was well that the German leaders realize the very strong anti-German feeling which existed. He did not think such feelings were Christian feelings but if they were to seek for a solution they had to take the situation as it was.

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Dr. Asmussen said that humanly speaking the Germans had every reason for despair (Aussichtslosigkeit) but they were not gathered together as politicians, but as churchmen, who knew that what was impossible with man was possible with God. He thanked the British Control Comission [for Germany] for permitting a delegation to visit them. That was the first help which the German Church expected. He briefly referred to the dangerous situation in which the world was placed through the discovery of the atomic bomb and said that the church alone was in possession of the forces which could protect society from that invention. The Reverend Mr. Aubrey (Baptist) said that he did not have much to add to what had been already said. All that they had heard was true. He described it as a very moving experience to meet men whose names were honoured as those of Bishop Wurm, Bishop Meiser and Dr. Martin Niemöller. The delegation of the British Council of Churches represented very different traditions in the Christian faith, but they all worked together. They brought the greeting of British Christians to Germany, as Christian men to Christian men. The breakdown of national socialism and social institutions had left a great gap. Everything depended on how that gap was filled and the Church ought to fill it. He assured the German Church leaders of sympathy and help in building up their life anew but added that they must reckon with anti-German feeling. From the scanty rations in England people were saving supplies for the continent and Germany was not left out in the plans of the Committee for Christian Reconstruction in Europe. They were however deeply concerned that no mistakes be made which might make the future more difficult. Bishop Dibelius thanked the delegation for its visit to Berlin. In Berlin they were living in a difficult situation which was mostly political. Their Christian hearts drew them to their brethren in Britain and America, but the Germans must not let the Russians think that they were being drawn more to the west than to the east and the orthodox Churches of the east were members of the ecumenical movement. These Churches had to undergo sufferings which surpassed even those which the Germans were now undergoing. He reminded them that it was a German professor Dr. Deissmann who referred to the Eastern Orthodox Church as the most pious in Christendom. He thought that this deep faith of the Oriental Church had been fully proved. In speaking of the situation he concluded: "Do not forget us and do not forget the Church of the East." Bishop Wurm thanked the foreign guests and others for the words which had been spoken. He was fully aware of the impact of public opinion, but they must understand that the German people needed encouragement and new hope. The visit of the British delegation did that very thing and they were grateful for it. Replying to a question on the Orthodox Church, the Reverend Mr. Wad-

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dams (Church of England) said that the situation of that Church was complicated. He would like to tell them how that situation struck him. He had had close contacts with the leaders of the Eastern Church. It seemed to him that the Russian Church leaders were definitely interested in the ecumenical movement. The attitude of the Soviet Government immediately reacted on Church relationships. He believed that in ecclesiastical affairs the Russian Orthodox Church had full freedom to arrange its life. The attitude of the Soviet Government was based on purely practical considerations. The development of the Church position had now reached such a point that it was impossible to restrict it. The Soviet Government believed that the Church was not now opposed to the regime. Neither did he see any immediate prospect of restrictions on the relations of the Russian Orthodox Church with foreign churches. The Church of England had now friendly relations with the Eastern Church. The visit of the Russian Orthodox delegation to England had been most favourable. It was necessary to have the Orthodox Church in the forefront of our minds. Replying to a question on youth, Dr. Asmussen said that they had found that there were many more Christians among them than what had been expected, but that there were also many more conscious nihilists than had been expected. There were among youth those who believed nothing at all since their political hopes had passed away. Many young people he said, had sacrificed much; many had never even joined the HJ while others who had joined had never been touched by National Socialism. All such had as their only hope the Christian Church. That covered the situation. Dr. Hanns Lilje remarked that some of their young people were falling back on nationalism. There might be a danger if they were to fall back on some new delusion and become the victims of some new underground nationalism. This tendency ought to be kept in mind. The Church had to face that issue. Church activities ought to be encouraged, if not for Christian reasons, then for political reasons. Dr. Niemöller said that he would like to underline these remarks. It might very well be possible that Christian young people in Germany might come back to nationalism. Very many were now returning from the army, but they made no progress, they could not do anything and were turning to despair. That meant nihilism. Dr. Hanns Lilje said that the young generation had been taught many slogans under the Nazis. They had lost every belief in the great words of hope. When no leading ideal was set before them, they lost all sense of direction in life and physical strength was absorbed. A state of uncertainty arose where strong words appealed to them. He did not think communist ideology would appeal to them, and certainly not in the Russian zone and there was therefore a very good chance of underground nationalism.

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Bishop Dibelius pointed out that many young people were at present sitting at home with nothing to do. In certain places as many as 5,000 children had registered for school, but there were only five teachers for them. The same situation held true in industrial life. The Bishop suggested that the occupying power set up apprenticeships. He strongly supported the idea of Dr. Hanns Lilje on a Christian newspaper for youth. After the meeting broke up22, the delegation had a private talk with Bishop Wurm and Meiser on the subject of the resignation of Bishop Marahrens. After the conclusion of their discussion the following message was given me by Prof. Baillie for the Control Commission [for Germany], namely, to delay taking any action against Bishop Marahrens until after Bishop Wurm and Meiser had personally contacted him23. 13. Return to United Kingdom. On December 14 I accompanied the delegation to the airport and saw them on to the plane for Croydon. In the afternoon I paid another visit to Pastor Fricke and returned to Bünde the next day with the baggage truck which had been repaired. 64 Report of the [British] Council's [of Churches] Delegates to the German Church [28. November - 1 3 . Dezember 1945] PRO London, FO 1050/1503,14A. - Vermerk: Confidential - Datiert: April 1946. (At its meeting on 3rd October, 1945, the [British] Council [of Churches] resolved to send a delegation to Germany to confer with German Church leaders, consisting of one representative from the Church of England, one from the Church of Scotland and one from the Free Churches, along with an interpreter. The Dean of St. Paul's [Matthews], Professor John Baillie and the Reverend M. E. Aubrey accepted an invitation to undertake this mission and carried it out in the period between November 28th and December 13th1. They were accompanied by the Reverend H. M. Waddams to whom they Nach der Verabschiedung der Delegation diskutierte der Rat den Entwurf eines Offenen Briefes „An die Christen in England", der nunmehr einige gravierende Ahschwächungen hinsichtlich der Klagen über die alliierte Besatzungspolitik, insbesondere der Entnazifizierung, erfuhr. Vgl. Protokoll der Ratssitzung vom 13./14. Dezember 1945 (EZA BERLIN, EKD 1/44). Druck des am 14. Dezember 194Í verabschiedeten Briefes mit Textvarianten: M. GRESCHAT, Schuld, S. 129 ff. 22

23

Vgl. G. BESIER, „Selbstreinigung", S. 134 f.

1

Vgl. auch den Bericht Cotters (Dokument 63).

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were indebted for his services as interpreter and in many other ways. Thanks are also due to the Religious Affairs Branch of the Control Commission [for Germany] which took great trouble in arranging the delegates' tour and facilitated its purpose in every possible way. The delegates make the following report to the Council.) I. Chief Impressions Gained. We summarize the chief impression which remain in our minds: 1. The destruction of the cities is, of course, on a great scale to which nothing in this country is comparable, but even more important is the collapse of the fabric of German social and cultural life. This fact, together with the consequent mental uncertainty and hopelessness of large sections of the population, is the background against which every problem must be considered. 2. We were impressed by the enlightened policy being pursued by the Control Commission in all the Western zones, including the French, and by the efficient manner in which the very difficult tasks both of the Control Commission and the Military Government were being dealt with, often with inadequate resources. 3. In the collapse of institutions the Churches (Catholic and Protestant) form the most important remaining link with the past. Indeed it would hardly be too much to say that the Church is the one institution which carries on by its own inherent life. 4. We saw nothing which would justify us in saying, that there is at present a Christian revival in Germany, but there is ample evidence of a deepening of religious life and we are sure that the Church has now an opportunity of playing a decisive role in the national life. 5. We become even more clearly aware of the fundamental importance of the problem of youth. While the poison of Nazi teaching did terrible harm it seems not to have had so universal an effect as we had feared. There were, we believe, many who criticized and rejected the Nazi propaganda. A more serious factor in the situation is that the outlook of German youth has no definite direction. The old presuppositions and conditions have vanished and a feeling of hopelessness has invaded the minds of very many. The word "nihilism" was used by many to whom we talked, and there could be no better word to express the state of mind which, we believe, constitutes one of the great dangers for the future. Unless the youth of Germany can be won for Christianity the prospect is dark. 6. The leaders of the Churches in Germany are well aware of this situation and are making efforts, under considerable difficulties, to meet it. Probably the success of their efforts varies considerably from one district to another and we are unable to give any general picture of the youth problem. One doubt which occured to us may be mentioned. We feared that Christianity might be presented in too narrow a way to be effective in its appeal to the mass of young people.

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7. All problems, both ecclesiastical and national, are complicated by the fluidity of the population caused by the influx of large numbers of refugees from the Eastern territories. It is to be hoped that this factor will soon cease to operate, but in estimating the opinions and policies of German Church leaders, it is important to remember their preoccupation with the refugee situation. 8. There can be no doubt that the leaders of the Evangelical Church are eager for ecumenical contacts and that, on the whole, they have the right point of view on this matter. It should be borne in mind, however, that the utterances of Bishop Wurm and his colleagues do not always represent the opinions of all important groups in the Church. Thus the Stuttgart statement on collective responsibility was criticized and repudiated by some circles. We have no means of judging the strength and significance of this opposition. 9. The attitude of the Church leaders to Russia was an embarrassment to us in our conversations, and will almost certainly present difficulties in future ecumenical collaboration. It is important that this should be clearly recognized. The root of the antagonism of the Church leaders to Russia is partly the reports which come from the Russian zone but chiefly the conviction that the Russians aim at destroying everything that is valuable in Western tradition. It must be borne in mind that the antagonism between Teuton and Slav is very ancient, and therefore very deep-seated. II. Chronicle O f Activities. Hamburg, November 28th, 1945. Interview with Bishop Schöffel, Dr. Frey tag and Archimandrite Lvov, with Pastor Reinke, as interpreter. This talk was not very fruitful because the Germans spoke with great reserve, perhaps owing to the presence of a British Control Officer. Bishop Schöffel, a timid-looking man, enlarged upon the difficulties of Church life and the problems of youth. He emphasized that the danger in youth was 'nihilism'. The theological faculty at Hamburg was to be opened for the first time in history this term. The supply of pastors was adequate. A great influx from the East had provided an ample supply of clergy. The loss of territory, e.g. East Prussia, was evidently a sore point. The Bishop Schöffel asked whether people in England really believed that the majority of German people knew what was going on in the concentration camps. The Archimandrite informed us that a considerable number of members of the Orthodox Church were among the displaced persons. In the evening we met some important people concerned with the Government of Hamburg and were informed of the difficulty of getting public responsibility. November 29th, Kiel. Interviews with Dr. Paul Husfeldt, Kurt Bierbaum, Army Chaplain, Professor Rendtorff, Dean of Theological Faculty, Kiel University, and Praeses Halfmann.

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Husfeldt, a liberal theologian who feared the excessive opinions of Barthian theology, believed in the alliance of Christianity with idealism (Bishop Schöffel had said the previous day, "Idealism is the enemy!"). He believed that the kind of theology now dominant in the Evangelical Church would not have a strong appeal to the young. He is, by the way, Chaplain to Kiel University. He also emphasized the danger of "nihilism". This man is vigorous and rather like an English broad churchman, a rare type in Germany. Bierbaum, now ministering to German POW's, could give no definite information about their spiritual condition, but thought that religion had been deepened in some, though perhaps a majority had become extremely cynical. Rendtorff was able only to give us a few minutes owing to the need for us to depart before dark. He spoke of the Theological Faculty at Kiel, and the necessity for giving it a proper "Richtung", by which he meant, of course, the neo-orthodox colour. Halfmann emphasized the problem caused by the number of immigrants, refugees, etc. from the East. He said that SchleswigHolstein will have 11/2 million refugees on the top of its normal population. The conditions in the Russian zone were touched upon. November 30th, Helmstedt 2 . Interview with local pastor [Wandersieb] who represented the old orthodox position, a fundamentalist who regarded biblical criticism as the root of all evils in the Church. He had no interest in Barth. In his opinion there were many lutheran clergy of his way of thinking. He claimed also that their churches were better filled than those of others. When asked what he was doing for youth, he replied he was gathering them round the Bible. Dr. Lilje described him as a man of narrow spiritual outlook but impressive. Dr. Lilje gave a long account of the situation with regard to Bishop Marahrens. Dr. Baillie represented strongly to him that Marahrens should resign. Lilje pointed out that he himself could do nothing, as he was a colleague of Marahrens, and might be his successor. Wurm and Meiser should bring pressure to bear upon him. Lilje suggested that we should attend the meeting of the Council of Twelve3 at Frankfurt. He was ten months in prison and nearly killed by the Gestapo for alleged complicity in the plot against Hitler. He has a good understanding of public opinion in England and America, more so perhaps than any other we interviewed. He dwelt upon the difficulties arising from de-Nazification and felt that the mistakes which were being made were already provoking a re-action among the people in Hannover. He laid great stress upon the importance of providing literature for youth, and wished very much to start a paper in Hannover with this end in view. He was extremely anxious to reopen ecumenical 1 3

Druck des folgenden Abschnitts: G. BESIER, „Selbstreinigung", S. 253 f. Gemeint ist der Rat der EKD.

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contacts and asked us whether it would be possible for Church leaders from Germany to attend conferences in England. We replied that there was no reason why they should not attend conferences, but we thought it inadvisable that representatives of the German Church should be invited to speak in public yet. He raised the question of the future of foreign missions. It seems that this question is very much in the minds of Church leaders, and it was, of course, difficult for us to make any definite reply. On the question of the repentance of the German people he observed that the facts and rumours of what is happening in the Eastern parts of Germany (Russian Zone) are the great obstacle to any real repentance and are, in fact, the source of a new nationalism. He believed that the new Church government was a genuine attempt to secure united Christian action and should be supported. He was not altogether without hope about young people, especially University students. He realized the world opinion against Germany, but admitted that it was difficult to convey a full understanding of this to most Germans. December 1st. Arrived in Berlin and went to a tea-party at which we met the following Germans: Superintendent Albertz, of Spandau, Confessional Church Leader, frequently arrested by Gestapo. Pastor Bethge, son-in-law of Bonhoeffer4, works for Bishop Dibelius. Dr. Böhm, of Zehlendorf, Confessional Church, leader in present Church government. Pfarrer Buchholz, Roman Catholic representative at Central Magistrat. Dr. Albs, Roman Catholics at Headquarters of Frl. Petschnigg Caritas Verband. Dr. Martin Fischer, Zehlendorf Theological College, used to work for German Student Christian Movement. Pastor Kurtz, Confessional Church Pastor Jacobi, Confessional Church Probst Grüber, Evangelical Representative at Magistrat, etc. Bishop Melle, Methodist Pastor Scholz, Methodist Pastor Meister, Baptist Pastor Lokies, Evangelical representative for educational matters. Nothing in the nature of connected conversation was possible, but we were able to get some individual opinions, e. g. Father Buchholz remarked that in his cooperation with Probst Grüber on the Magistrat of Berlin5, he had disE. Bethge ist nicht der Schwiegersohn Bonhoeffers, sondern der Ehemann einer seiner Nichten. Buchholz und Grüber gehörten dem Beirat für kirchliche Angelegenheiten beim Magistrat von Berlin an.

4

5

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covered that there was no difficulty in unimportant matters, but great difficulty in important ones. The German Communists who have recently come from Russia are obstructive. Representatives of the Roman Catholic relief organization, the Caritas Verband, gave some details of the work dealing with returned prisoners and also gave some indication of the kind of reports which come in from the territory occupied by the Poles. It was stated that 80,000 people are living in great distress waiting to cross the border, but prevented from doing so. There are many thousands of cases of typhoid. Professor Baillie responded in German. December 2nd. The Dean preached in the Garrison Church to an English congregation and attended a German service in the same Church. Professor Baillie preached at an evening Service in the Chapel of the Church of Scotland Hut, and Mr. Aubrey spoke at a Baptist Church in the Russian Sector in the afternoon and conducted a Service in Wesley House Hostel for Service personnel in the evening. In the afternoon we all attended an ecumenical service which was addressed by Probst Böhm and an American Chaplain and also by the Orthodox Archbishop Alexander. The first and the last were both interesting and impressive and the service itself was an encouraging sign of the vitality of the ecumenical movement. This was followed by a tea-party with Probst Grüber where we met his family and also several German pastors. Here again the chief talk was concerning the problem of the Russian zone. It is said that in the Polish area the Lutheran churches have been confiscated and given to the Roman Catholic Poles. The situation in East Prussia is most deplorable. We talked with one man at this period who had recently come from the Königsberg area, where he had to find his father and mother. December 3rd. We visited Bishop Dibelius, who was accompanied by Pastor Bethge and Missionsdirektor Knak, Probst Böhm and others. The talk was chiefly concerning the Church difficulties in the eastern part of Germany. Dibelius seemed to take a very objective view. H e himself was now allowed to travel about in the Russian zone with a permit, but the limitations imposed by lack of petrol were serious. H e stated that there was no doubt that deplorable distress was rampant and many were dying of hunger. The Poles were having their revenge. H e said, in answer to a question, that the Polish Government could prevent what was happening, but it did not wish to do so. The Russians, he thought, were not so bad, but still very inhuman. Children being taken from their families to be "educated" in Russia. When pastors came to Berlin for help, they were told that they must starve with their parishioners, and the vast majority did so. From the Church point of view, the evacuation from the East was a terrible tragedy. East Prussia was the great mission centre from which a large proportion of the contributions to mission came. The Church had lost all its property in money, amounting to

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400,000,000 marks. All the banks were shut in the Russian zone. Interest in missions during the war was very great, and the amounts contributed had never previously been approached. In Bishop Dibelius' judgement there was no great religious movement in Germany, but it could be said there was a considerable deepening of spiritual life, He admitted that there was complete freedom of worship in the Russian zone, but added that there were hindrances in other aspects of Church life, e. g. no Church gatherings were permitted for young people over 14 years of age. We went to the Johannesstift and, after a short service, visited the hospital where we came upon some released German prisoners from Russian camps, reduced to a terrible state by hunger. The Matron is Mary von Biilow. Owing to a breakdown in arrangements we unfortunately were not able to keep our appointment to see the Roman Catholic Bishop of Berlin, Count von Prey sing. December 4th. On our return to Bünde, we had an interview with the Roman Catholic Bishop of Paderborn (Dr. Jaeger). He referred to the resistance to the anti-Jewish measures during the Nazi regime, particularly on the part of the Roman Catholic Church, and pointed out some of the difficulties of speaking out on this subject. One difficulty being that the Nazis visited their displeasure on the priests rather than on the Bishops. He welcomed the amount of cooperation which had taken place between the Roman Catholic Church and the Evangelical Church, and he hoped that it would grow, but expressed no opinion on the probability of its doing so. He stated that the Poles are inveterately anti-German, and it was clear from his remarks that there is no real understanding or cooperation between German and Polish Roman Catholics. He held that a relatively small proportion of the population was pro-Nazi at any time. He did not think that it would be difficult to reclaim the youth, because the Hitlerjugend did not deeply affect their outlook. His view of the European crisis was that fundamentally it was a question whether Europe as a whole should be Christian or anti-Christian and the one hope was the revival of Christendom. He believed that there was deep-seated Christian sentiment in Germany, and informed us that many who died in the war had written to him, and to priests in his diocese, that they were not going to die for Hitler, but for the future of the world. He desired that the acts of the Fulda Conference should be published in full as he thought this would make it clear that the Roman Catholic Church had always opposed the Nazi policy. December 5th was spent in conference with Colonel Sedgwick and Brigadier Gaffney when we had an opportunity of getting some idea of the magnitude of the task of organisation. December 6th. Visit to Bielefeld and to Bethel bei Bielefeld, spending the day with Pastor von Bodelschwingh. This great institution has continued its work

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throughout the war and, apart from some bomb damage, is still in full operation. It is impossible not to be impressed by this wonderful work, and by the fact that it has succeeded in surviving the Nazi regime and the war. We were told that great pressure was brought to apply euthanasia to the epileptic children, and was successfully resisted6. Bethel is also a great centre of the Deaconesses; it is the most important training place for them in Germany. At a conference in the evening, we met several important clergy, among them Praeses Koch, the Superintendent of the Westphalian Church; Pastor Schölten of Bethel; Herr Kunze, a layman; Pastor Kunst, Superintendent of Herford; Pastor Max Lackmann; Pastor Wilhelm Niemöller of Dortmund; Pastor Stratenwerth of Dortmund; Pastor Puffert of Minden, and Pastor Pawlowski of the Evangelisches Hilfswerk. The chief topics were the difficulties of Church work owing to lack of coal and travel facilities, printing, the movement of population, the effect of all that is known and rumoured about the Russian zone, and the mistakes which, it is alleged, are being made in deNazification. Pastor Pawlowski went into considerable detail with regard to conditions in the East, and particularly in Königsberg. He alleges that 1300 people were lying ill with typhoid on the floors of a hospital in Königsberg connected with Bethel. All the sisters working in it had been outraged. Twelve pastors remained with the 50,000 people who were still in the country, and out of these twelve, two had already died of starvation and typhus. They were in agreement with Lilje that there was a great need for pamphlets etc. for youth work, and more facilities for youth meetings. Certain complaints about the alleged favour shown to the Roman Catholic Church were made, and it was said that in the evacuation from Berlin, British sector, in Operation "Stork"7, many evangelical children had been sent to Roman Catholic homes from which some had run away and were roaming the countryside. They could have done all that was necessary to put the children in suitable homes. It seems clear from this conversation as from others that there is a hope in the minds of many that the British Council of Churches might make direct representation to the Control Commission. We said nothing to encourage this hope, and we emphasized the necessity of making their own representations to the Council authorities. We have no reason to suppose that they would not be listened to. December 8th. We spent this day in Frankfurt and had the privilege in the morning of attending a conference of the officials of the US Department of Religious Affairs, and talking with the chief of the Department at lunch. It seemed to us that the problems in the American zone were very much the same as in the British zone. 6 7

Vgl. dazu kritisch E. KLEE, „Euthanasie", S. 200 ff., 255 ff., 320 ff., 421 ff. Vgl. Dokument 63, Anm. 16.

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December 9th. We spent this day at Königstein and were hospitably housed by the American Control Commission. Dr. Baillie, the Dean and Mr. Waddams attended Mass in the Parish church and were interested to see that there was a large congregation. We listened to a sermon on Our Lady. We met in the hotel a party of American Lutherans including Bishop Aasgaard, the Head of the Norwegian Lutheran Church in USA and Dr. Michelfelder, who are attempting to organize relief8. They considered that the British zone was better than the American so far as their interests in relief were concerned; they had harrowing stories of refugees dying in trains and of conditions in the Russian zone. December 10th. Owing to a breakdown of transport, Mr. Waddams stayed in Königstein while the remainder of the party went to Baden-Baden. We met there Pastor M. Boegner who was visiting the Protestant chaplains in the French Army. We dined with the French General, General le Marquis de Monsabert, and met the chief chaplains, both Roman Catholic and Protestant. The General was very candid in his explanations, and we formed the opinion that the position in the French zone was, on the whole, good. The chief Roman Catholic chaplain had recently come from Vienna, and had some interesting but disturbing things to say about the position there. He said that there was a very widespread belief in Austria that there would be war with Russia before long. December 11th. We arrived in Tübingen where we were entertained by the Governor, General Widmer, and by Captain Cheval, who is in charge of universities in the French zone. We were able to have a long conversation with Professor Köberle, Dean of the Protestant Theological Faculty. He informed us that there were more theological students in the University than before the war. It was not, in his opinion, likely that the situation in Tübingen would exhibit nationalist tendencies (this did not agree with the view of Captain Cheval). We raised the question both with Professor Köberle and Captain Cheval of the position of Gerhard Kittel, Editor of the Theologisches Wörterbuch. There is no doubt that Kittel has written anti-Jewish works based on the Bible, but there seems to be a good chance that he may be released to proceed with the Wörterbuch, but not to resume his professorship9. We visited the Stift, and ancient Hostel for theological students, in company with Professor Thielicke and Professor Fezer, where we met about 120 theological students, nearly all of whom had been officers in the Wehrmacht. Professor Baillie addressed the Students in German. Professor Thielicke expressed the greatest interest in the Ecumenical Movement, and his conviction that Germany needs a revival of religion. It should be added, perhaps, that he is not Vgl. Dokument 60. Kittel, im Mai 1945 von der französischen Militärregierung verhaftet, wurde im Oktober 1946 aus dem Internierungslager Balingen entlassen. Vgl. R. ERICKSEN, Theologen, S. 112 ff. 8 9

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regarded as altogether above suspicion by the French authorities, because although he is anti-Nazi on many grounds, he is apparently a strong nationalist, and a lecture which he gave to 1500 students recently on the European crisis had caused some perturbation. We did not obtain any new points of view in Tübingen, but it was a valuable experience to see the French zone and the University in full operation. December 13th10. We attended a meeting of the Council of the German Evangelical Church at Frankfurt, at the Mother House of the Deaconesses. This meeting was presided over by Bishop Wurm. Among those present were Bishop Dibelius, Dr. Lilje, Pastor Niemöller (and Frau Niemöller), Bishop Meiser and Dr. Asmussen. Bishop Wurm welcomed the delegation and made a special reference to a recent statement by the Archbishop of Canterbury [Fisher] about the readmission of Germany into the family of nations11. He referred at considerable length to the position in the Russian zone, and asked if we could not bring pressure to bear to improve matters there. The Dean made a short speech in which he outlined the purpose of the delegation and some of the impressions which we had gained in our short stay in Germany. Dr. Baillie spoke on public opinion concerning Germany, particularly in Britain and America. Mr. Aubrey referred in his speech to the recent deputation to the Prime Minister [AttleeJ, on the evacuation of populations 12 . In subsequent conversation we were able to get some more insight into the Youth problem. Pastor Niemöller, who is strongly anti-Russian, gave an example of two of his own children who are unable to find any occupation. Much the same points were made by Asmussen and Lilje. It was alleged that there were many more Christian youth than could have been expected, but that probably the majority were tending to 'nihilism' and this was due largely to the absence of any worthy occupation. Once more the great need for literature was emphasized. The Dean ventured to raise the question of the theological outlook of the Council and the position of men who held more liberal theological views than themselves. It was replied that Liberalism was dead in Germany. When we objected that we had spoken with some Liberals in the North, it was explained that in Schleswig-Holstein there still remained a "primordial" Liberalism, that is to say one that dated from before the period of the Church conflict, and had not been affected by it. In conversation we learned that there was an important relation between the Church and the Social Democrats, though it is impossible to say how far this goes. It was also made evident that there is a great fear in many minds that Druck des folgenden Abschnitts: G. BESIER, „Selbstreinigung", S. 254 f. Wurm bezieht sich auf die Rundfunkansprache Fishers „An das deutsche Volk " vom 28. November 1945, Druck: M. GRESCHAT, Schuld, S. 126 f. Zu den folgenden Ansprachen vgl. die ausführlicheren Berichte Michelfelders und Cotters (Dokument 60 und 63). 12 Vgl. R.JASPER, Bell, S. 293. 10

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the British and American zones would be abandoned. The sentiment of all the leading men without exception is bitterly anti-Communist and anti-Russian. All agreed with one who said that that was the only point on which Hitler was right. The general impression made on us was that of men who were convinced that the Christian Gospel and the Christian Church are the only hope for their people, and are facing a terrible task with great courage. We think the expression of collective responsibility for the war is quite sincere on their part, but naturally those men who were concerned with opposing the Nazis cannot feel personally guilty. It may be doubted whether the mass of German people have this sense of collective responsibility for the war. After the meeting the British Delegation took the opportunity of speaking earnestly to Bishops Wurm and Meiser about the situation of Bishop Marahrens13. 65 Stewart W. Herman: Conversation with Pastor Maas at Bretten, November 29th, 1945 NA Washington,

RG 84, 737/3.-Datiert:

12. 12. 1 9 4 5 .

I accompanied the Federal Council [of the Churches of Christ in America] Delegation1 to a meeting of the Baden Synod2 where we had a conversation with Pastor Maas and Bishop Kühlewein. Maas had just concluded a discussion of an hour and a half on the floor of Synod regarding the whole ecumenical question. He told us that approval would be given that same afternoon to the Stuttgart Declaration which was given to the World Council [of Churches] delegates. He expressed the pleasure of the church that Christian fellowship had not been entirely disrupted by war, and went on to say that many Germans had prayed for non-Germans, just as he knew that many non-Germans had prayed for Germans. Now at the Synod, he said we are hunting for a new means of expression for this fellowship. The principles of Barmen and Dahlem are to be set at the base of the new Church Government of Baden3. Baden has been a Union Church since 1821 and retains both the Heidelberg and Lutheran catechisms under the threefold division of the Heidelberg catechism4. Maas stated that these are difficult times for the Baden church be13

Vgl. G. BESIER, „Selbstreinigung", S. 133 ff.

Die Delegation bestand aus Oxnam, Sberrill und Fry. Vgl. Dokument 62. Die Vorläufige Synode tagte vom 27. bis 29. November 194 i in Bretten. 3 Zur Neuordnung vgl. K. MEIER, Kirchenkampf, Bd. 3, S. 440 ff. 4 In der unierten Evangelischen Landeskirche Baden galten, entsprechend dem jeweiligen Bekenntnisstand der Gemeinden, sowohl Luthers Kleiner Katechismus (1529) wie der kalvinistische Heidelberger Katechismus von Ursinus und Olevianus (1Í63). 1

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cause one third of the churches and parishes had been destroyed. Bruchsal has only one room available for worship services. Mannheim has only one church left. He was asked by Bishop Sherrill what American churches can do to help, and responded that, first of all, they should help public opinion to understand the satanic power of the Nazis. "It is my guilt" he said, "that we did not fight. We should all have died - we should not be alive now." His own life, he said, had been saved by the American army5, but he appeared sincerely to regret that he had not exposed himself to martyrdom under Nazi persecution at a much earlier date. Now he was pleading for help to begin a new life based on the teachings of Jesus Christ. This would be difficult, he added, because German people are tempted to do nothing at all because of the present hunger and suffering to which they are subjected. There is no fat, no sugar, no butter. There is no room for the refugees who are flooding in. This gives birth to despair and cynicism. No doubt Germans are much too impatient after twelve years of Nazi domination, but they are disappointed in their hope for a free future. He went on to say that conditions are worse in the French zone than in the British or American zones. Two clergymen, one Catholic and one Protestant, threatened to go to gaol in Lörrach if local conditions were not soon improved. The people want food for their children. Maas himself says that it is painful to him to see his eight grandchildren getting paler and thinner day by day. Returning soldiers have no clothes except their uniforms. Christian Jews who escaped death have not even any furniture and no prospects of reestablishing a decent existence. Jews are getting food boxes from the United States which they are unwilling to share with Christian Jews. Another cause of discontent is the purging of all teachers, some of whom have taken refuge in Communism which offers attractive invitations to intellectuals. Recently Bishop Kühlewein was able to meet General de Gaulle and present certain grievances which received sympathetic attention. With reference to the Synod itself, Maas stated that there were forty delegates present. They had been nominated by the congregations, but called by the Bishop. The new bishop who had been elected the day before was Pastor Julius Bender. He will assume his new duties as soon as he can be relieved of his present tasks. (Later I heard from Colonel [Marcel] Sturm that Bishop Bender had been a close friend of Goring from the day in the last world war when he was a member of a fighter squadron. During this past war for five years he has been an instructor in the Luftwaffe. Sturm is not highly pleased with this choice6 and regrets that Baden does not possess some strong leaders 5 Maas war wegen seines engagierten Eintretens für die Juden 1943 vom Oberkirchenrat auf Druck des NS-Regimes in den Ruhestand versetzt und 1944 im Alter von 67 Jahren zur Zwangsarbeit nach Frankreich deportiert worden, wo er von den vorrückenden amerikanischen Truppen befreit wurde. Vgl. REDET MIT JERUSALEM FREUNDLICH, S. 59 ff. 6 Die amerikanische wie die französische Militärregierung erteilten Bender jedoch die staatliche Unbedenklichkeitserklärung, die aufgrund des badischen Kirchenvertrags von 1932 erforderlich war, so daß er am 24. Februar 1946 offiziell durch Kühlewein in sein Amt eingeführt werden konnte.

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to take the church in hand. He remarked that Pastor Maas was not elected because he was too old and too liberal7). The Delegation was presented to the Synod by the Bishop and cordially received. Bishop Oxnam and Dr. Fry spoke briefly.

66 Stewart W. Herman: Interview with Pastor Asmussen in Schwäbisch Gmünd on November 30th [1945] WCC Genf, Germany 284(43). -Datiert:

15.12.1945.

(Pastor Fricke told me on November 26th that he was making an attempt to bring Asmussen to Frankfurt as a member of the University's Theological Faculty. When I suggested that this would mean leaving Bishop Wurm practically alone in Stuttgart, as Niemöller was already in Büdingen, Fricke smiled as though to say that this might be the intention of certain confessional leaders). In addition to certain questions regarding the nature of EKID and the reaction in Germany to the Stuttgart Declaration, which I have reported on elsewhere1, we2 discussed with Asmussen the general temper of the people. He said that there was no danger of Communism in Germany although the distress was very great. It was true that the Allied Military Government had made many mistakes and that people were to a great extent out of sympathy with what they understood to be democratic methods. Christians were shocked because they considered American practices to correspond to Nazi practices, especially in the matter of there being no public control over arrests and detentions. The CIC was equated with the Gestapo. In the earlier days of the surrender there had been much better contact with combat troops than there was now with occupational authorities. The British were considered to have handled the situation much better. At the present time it was supposed that 50,000 to 60,000 Germans were under arrest. (Later General Clay told us 3 that the number actually was about 90,000). Pastor Asmussen felt that the Church should have better access to Allied authorities in order to reach a clear understanding regarding the Church's 7

Gegen Maas hatte sich der Landes bruderrat ausgesprochen, der jedoch seine Berufung als Beauftragter für ökumenische Beziehungen in den Oberkirchenrat befürwortete. Vgl. K. MEIER, Kirchenkampf, Bd. 3, S. 440. 1

Dokument 71. Herman begleitete die Delegation des Federal Council of the Churches of Christ in America, der Oxnam, Sherrill und Fry angehörten. Vgl. Dokument 62. 3 Vgl. Dokument 69. 2

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readyness to be of assistance in all matters providing that it might also exercise the office of critic as well as good friend. He hoped that the Military Government would not hesitate to convey to him any complaints they might have about the Church. As to the need of physical relief, Pastor Asmussen said we should look inside German homes where the most essential food stuffs are still very scarce, for example, milk, sugar and fat. SWH[m./>.]

67 Stewart W. Herman: Conversation with Bishop Meiser in Munich on November 30th, 1945 WCC Genf, Germany 284(43). - Stempel: Stewart Herman 15.12.1945.

Datiert:

Bishop Meiser received the Federal Council [of the Churches of Christ in America] Delegation 1 and described the general situation of the Church in Bavaria. Among other things he said that the external need of the Church was very great, as seventy Lutheran churches including the biggest and best, had been destroyed. There was not a single church in Nürnberg. A total of 128 additional church buildings including parsonages had been wrecked. In many places small rooms were being used for services. Out of 1,400 pastors, 200 had been killed or were missing as a result of the war. Owing to a reduction in income there had been a reduction of 35% in pastors' salaries. An additional levy of 5% had been made on pastors salaries for the benefit of refugee pastors now in Bavaria. A great strain had been placed on the resources of the Church because its financial reserves had melted away and there was no income from rents. The damage done in Augsburg amounted to six and a half million marks, but there were only thirty-five thousand Lutherans to bear these costs. In order to illustrate the change in Church income, Bishop Meiser gave the following figures: 1941, 18 million marks; 1942, 13 million marks; 1943, 14 million marks; 1944, 10 million marks; 1945, until December 1st, 3 million seven hundred thousand marks. There were now one million seven hundred thousand Lutherans in Bavaria, but those eligible for Church tax were only seven hundred seventythree thousand. 1 Die Delegation, der Oxnam, Sherrill und Fry angehörten, wurde von Herman als Dolmetscher hegleitet. Vgl. Dokument 62.

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At the same time the relief work to be done in Bavaria was enormous, and the Church was trying to help both its own members and refugees of whom there are one million seven hundred thousand, who arrived without funds or other resources. Farmers have been urged to contribute food. City dwellers are asked for money, utensils and furniture. The church has collected between two and three million marks for charitable purposes. Much food is on hand or promised, but recently six cars of potatoes which were passing through Munich were confiscated from the Hilfswerk by local German Government. It is always difficult to foresee when the government may step in and requisition anything that the Church has gathered. The end of distress for the Bavarian area is not in sight, because two to three million more refugees are expected from the south and east. This number corresponds to the quota assigned to Bavaria out of seven million prospective evacuees from Czechoslovakia, Hungary, Yugoslavia etc. In order to make room for these new arrivals, all north Germans who moved to Bavaria during the war must return to the Russian zone, particular people from Thuringia and Saxony. These latter persons are in despair because they see no hope of taking food or winter fuel with them, and do not have much hope that they will find lodging or nourishment in their old home towns where there are no tools and no factories. Bishop Meiser stated that Bavarian children were in no particular danger because they received milk and also liver extract. There will be 400 grammes of sugar for Christmas which constitutes practically the only allocation yet made. The main food stuffs are bread and potatoes. Munich now has a population of 600,000 in comparison with its former number of 800,000. Against 157 birth per day, there are now 222 deaths. The Bishop expressed his concern regarding the conditions in prisoner of war cages near Munich from which very unsatisfactory reports had been received. He was also concerned at the indiscriminate arrests of men and women, ostensibly connected with the Nazi regime. The chief difficulty was that these people disappeared and were not heard of for months, despite all assurances of the United States that no one would be arrested without just cause. A third concern of his is that there is no adequate care for war casualties. He stated that the obvious up-swing in Church life and activity was due in part to a great sense of relief which enabled people to express their Christian loyalty without danger of persecution. Recently he had been much encouraged by the surprising declaration of Minister President Hoegner, a Social Democrat, to the effect that a Social Democrat can be a good Christian. The Minister President had treated this theme at length in an address made on the previous Sunday2. It was gratifying to the Bishop to know that the Social 2

Zur Rede Hoegners im Münchner Prinzregententheater am 25. Nobember 1945 vgl. W. HOEGNER, Außenseiter, S. 221 ff.; ST. HERMAN, Rebirth, S. 164 f.

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Democrats who have been traditionally hostile to the Church, should take this point of view. In a subsequent conversation with Dr. Fry and me, Bishop Meiser developed his plan for a united Lutheran Church of Germany, and stated that fourteen churches now adhered to the proposal including a large number of small free churches3. He suggested that Dr. Fry might ask the Executive Committee of the Lutheran World Convention to express its approval of the proposed U L G C [United Lutheran German Church], but Dr. Fry, while agreeing to transmit a written message from Bishop Meiser, stated that the question would have to be fully discussed especially with the Swedish representatives4. Bishop Meiser appeared to be somewhat disturbed at the fact that Karl Barth was named and accepted as a representative for the German Church in Geneva5. He also was somewhat worried about the tendency of the Swedish Church and also the Church of Oldenburg, to incline towards the Anglican Church. He had heard that the Bishop of Chichester [Bell] was present at the Synod of Oldenburg, and he had also been given to understand that Bishop Stählin was playing with the idea of obtaining a place for himself in the Apostolic Succession. He mentioned the fact that preparations were now being made to celebrate the four hundredth anniversary of Luther's death in Germany in the coming year. Dr. Fry said that he did not believe great attention would be paid to this anniversary in the United States, owing to emphasis on other Lutheran days. The need for congregational papers was emphasised, there being only one paper of eight thousand copies now printed for all of Bavaria. It was suggested that, instead of finished clothing a ship load of raw cotton, for example 1,700 tons, should be brought to Germany in order that it might be processed, thus giving work to many factories. In this way ten million metres of cloth would be produced, and people would be put to work.

3 In seiner Ansprache anläßlich des Empfangs von Vertretern der Missouri-Synode nannte Meiser am 27. Oktober 1945 elf Kirchen: „Nun aber haben die lutherischen Kirchen in Bayern, Württemberg, Thüringen, Sachsen, Hannover, Schaumburg-Lippe, Braunschweig, Mecklenburg, Lübeck, Hamburg und Schleswig-Holstein auf der Tagung in Treysa beschlossen, die 'vereinigte lutherische Kirche in Deutschland' im Räume der evang. Kirche in Deutschland zur Wirklichkeit werden zu lassen..." (LKA NÜRNBERG, Meiser 185).

Vgl. auch Dokument 70. Barth war vom Rat der EKD gebeten worden, „die Anliegen des Außenamtes der E K D vor der Ökumene zu vertreten, solange Pfarrer Niemöller nicht selbst in die Schweiz kann" (Protokoll der Sitzung des Rates der EKD am 18./19. Oktober 1945 in Stuttgart, korrigiert auf Grund der Besprechungen des Rates bei seiner dritten Sitzung am 13.114. Dezember 1945 in Frankfurt/Main: EZA BERLIN, E K D 1/44;. 4 5

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68 Stewart W. Herman: Conversation with Pastor Niemöller in Frankfurt, December 2nd, 1945 WCC Genf, Germany 284(43); NA Washington, RG 84, 73713. 12.12.1945.

Datiert:

The Federal Council [of the Churches of Christ in America] Delegation1 visited Pastor Niemöller immediately after hearing him preach in the Börsensaal, and asked him what were the worst problems facing the German Church. Pastor Niemöller replied that the worst problem consisted in the mass arrests of Germans by the military authorities. Large numbers of people, formerly connected with the Nazi Party, were being held without trial2. The American CIC was called the US Gestapo. Its activities rendered the work of the church difficult because it raised a barrier of hostility between the German population and the Occupational Authorities. It meant that democracy was compared with Nazism. Pastor Niemöller assured us that he did not resent de-Nazification, but that the present program made the work of the church extremely difficult and gave rise to a tendency to return to National Socialism or to take refuge in Communism. The trend towards Communism is perceptible only in the western zones where people have not come into contact with Russian authority. The recent Vienna election3 indicates that Communism is on the decline in areas governed by the USSR. On the other hand if Germans could see what democracy really is, the church would easily accomplish its special job of moral and spiritual re-education. The second great problem, in Pastor Niemöller's opinion, is the need of physical help for the eastern provinces, especially those occupied by Poland. Here the Protestant churches are being wiped out and the situation in the cities is catastrophic. Epidemics threaten to wipe out whole communities by next summer. All babies under one year of age face death even in Berlin. Fortunately the British took 50,000 Berlin children into the western zone. Similar action from the American sector is more difficult because the American zone in the west is not a dairy country and provinces under American authority are less willing on that account to accept Berlin children. Pastor Niemöller was asked whether he has had any direct contact with US general officers. He described his one and only attempt to reach the head of the Religious Affairs section in USFET. He was able to pass three sentries 1 Die Delegation, der Oxnam, Sherrill und Fry angehörten, wurde von Herman als Dolmetscher begleitet. Vgl. Dokument 62. 2 Anfang Dezember 1945 befanden sich in der US-Zone ca. 117.000 Personen aufgrund des „automatischen Arrests" in Internierungslagern. Vgl. L . N I E T H A M M E R , E n t n a z i f i z i e r u n g , S. 255 ff. 3 Bei den österreichischen Parlamentswahlen vom 4.November 1945 hatte die Kommunistische Partei Österreichs nur vier Sitze erhalten.

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successfully but finally was stopped at notorious Gate N o . 23 reserved for German civilians, and finally gave up the attempt 4 . He said that it is easier to get in touch with the American authorities by letter, and that an officer of lower rank in a local headquarters can be more help than a higher ranking officer in the main headquaters. He had the feeling that the general officers merely promised to send cables or messages which somehow never reached their destination because of endless red tape. The rest of our discussion was confined to the nature of EKID, which is contained in a separate report 5 . It might be pointed out that Niemöller made a statement regarding the surprising equanimity of people who had lost all their property. He said that there is very little real complaint from those who had suffered most. In the case of very old people, however, there is a certain amount of complaint about the loss of souvenirs which have no intrinsic value. I brought back with me a copy of the sermon which Pastor Niemöller preached on December 2nd 6 .

69 Stewart W. Herman: Interview with Major-General Clay at Berlin on December 5th,1945 LWF Genf, ES/II.l., General Correspondence Germany, Series K-M, 19451949.-Datiert: 17.12.1945. General Clay informed the Federal Council [of the Churches of Christ in America] Delegation 1 that America's policy for Germany was based on a hard peace, but that the Church wanted a soft peace. The German Church had proved reluctant to de-Nazify itself. He had no objection however to Protestant representatives coming to Geneva2 provided they found their own means of transportation. Cardinal Faulhaber had applied for a permit to go to Rome and this would have been given but there appeared to be no way for him to reach the Vatican except by military transportation 3 . Therefore his trip was for all practical purpose impossible. 4

Zum USFET-Hauptquartier im IG-Farben-Gebäude in Frankfurt/Höchst hatten deutsche Zivilisten ohne Passierschein keinen Zutritt. 5 Dokument 70. 6 Druck: W. NIEMÖLLER, Neuanfang 1945, S. 81 ff. 1 Die Delegation, der Oxnam, Sherill und Fry angehörten, wurde von Herman als Dolmetscher begleitet. Vgl. Dokument 62. 1 Als Vertreter der EKD erschienen zur Tagung des Vorläufigen Ausschusses des ökumenischen Rates der Kirchen vom 21. bis 23. Februar 1946 in Genf Wurm und Niemöller. 3

Vgl. zum

Vorgang N A WASHINGTON, R G 84, 7 3 9 / 5 0 .

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General Clay stated that he would welcome the assignment of a high ranking United States church representative to act as a link between the US military government and the German Church 4 . Such a representative would be given transportation and subsistence although he would not be in uniform or considered as a member of American Military Government. A catholic liaision between the Vatican and the German churches has already been set up in Frankfurt 5 . It seems likely that the Religious Affairs Division 6 of American Military Government will be civilianized as soon as possible; in fact the officers now in the section had already been apprised of the cessation of their activity in the very near future. With regard to relief needs, it was stated that all Germans in the American zone, including refugees to be brought in, would be guaranteed a daily ration of 1550 calories beginning January 1st. Thus it is unnecessary for church agencies to think of sending food to Germany 7 . However, the churches might collect clothing with a fair assurance that it would soon become possible to import large quantities of wearing apparel into the US zone. It was understood that the German church agencies would distribute all such goods. It was also stated that there was no reason why Christian literature should not be imported, although General Clay said that many church magazines are already being printed. This was a question which had to be clear with General Mc Clureof ICD 8 . A further assurance was given in the information that all persons now under arrest in Germany for political reasons had already received postal cards which could be sent to their relatives to inform them of their whereabouts and welfare. At no time did the Delegation discuss with General Clay the possibility of aiding Germans across the Demarkation lines that is in other zones than the American. They felt that he had given them his most friendly attention and Der Vorschlag Oxnamsfand die Billigung des amerikanischen Präsidenten Truman. Im Sommer 1946 wurden drei Verbindungsleute mit dem Titel eines US Liaison Representative ernannt: Samuel Me Crea Cavert, Generalsekretär des Federal Council of the Churches of Christ in America, für die evangelische Kirche, Bischof Aloisius Muench aus Fargo/Northdakota für die katholische Kirche und Rabbiner Simon Kramer vom Synagogue Council of America für die jüdischen Gemeinden. Vgl. A. BOYENS, Kirchenpolitik, S. 45 f.; B. MC CLASKEY, History, S. 21 ff. 5 Gemeint ist die Vatikanmission in Kronberg/Taunus, die Bischof Muench in seiner Eigenschaft als Apostolischer Visitator unterstand. Vgl. C. BARRY, American Nuncio, S. 89 ff; L. VOLK, Heilige Stuhl, S. 59 ff. 6 Religious Affairs war keine selbständige "Division", sondern eine Unterabteilung (Section) der Education and Religious Affairs Branch (ERA), die ihrerseits der Internal Affairs and Communication Division (IAC) unterstand. 7 Tatsächlich lagen die täglichen Kalorienwerte der Lebensmittelrationen in der US-Zone 1946 zumeist unter diesem Wert. Ihren Tiefststand erreichten sie im Juni 1946 mit 1180 Kalorien. Vgl. die Statistik bei H.-J. RUHL, Neubeginn, S. 515. 8 ICD, Information Control Division, war für die Lizenzierung sämtlicher Presseorgane und für die Zuteilung der knappen Papiervorräte zuständig. 4

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was obviously of good will in the matter of German and American Church cooperation. In an earlier conversation with Lieutenant-Colonel Knappen, we were told that a British Delegation had recently visited Germany, including Berlin. This delegation consisted of Dean Matthews of Saint Pauls London, Professor John Baillie, M. E. Aubrey, and the Reverend H. Waddams 9 . Knappen went on to say that the Religious Affairs Section was having difficulty with the purge of Nazi pastors. He stated that about 3% of German clergy was compromised to such an extent that they fell under the de-Nazification axe as automatic cases10. It had been the policy of American Military Government to give the church time to cleanse itself, but some bodies were very reluctant to take advantage of this oppportunity. He felt it necessary to tell us that there are five times as many Protestants as Catholics in the automatic dismissal category. Military Government officers report that some Bishops will not obey the clear instructions which have been given in such matters. Military Government contemplates no drastic action until cases have been carried to the highest church authority, namely EKID, after which they would be turned over to a ranking American general for further disposition if no action had been taken. It was apparent that Bavaria occupied a special place in Knappen's thinking, and he stated that there are still about 50 Nazi party members among the active clergy party of Bavaria11. Only two of these, however, occupied administrative positions. Knappen asked us what attitude the Delegation took to this reluctance of the Church to de-Nazify, and Bishop Oxnam requested me to respond. I stated that I had urged all German Church leaders with whom I talked, to purge the ministry as completely as possible of all Nazi influence, and that I felt it would be particularly appropriate for pastors who sincerely repented of their Nazi actions to be among the first who would give up their positions as an indication of the extent of the reform that was necessary if a clean church were to emerge 12 . However, I - in common with many German churchmen who were above reproach - was not convinced that automatic dismissal of all Nazi party members was an adequate procedure, in as much as many ostensible Nazis fought the party from within, while there were many non-party members who championed Hitler's cause without officially associating themselves with it. Knappen listened to what we had to say but it was obvious that his policy was dictated by army regulations rather than by any desire to examine the ' Vgl. Dokument 63 und 64. 10 Als "automatic cases" galten alle Personengruppen, die nach dem Auswertungsschema der Fragebogen der höchsten Entlassungskategorie (mandatory removal) angehörten und deshalb sofort zu entlassen waren. 7,u den Kategorien vgl. L. NIETHAMMER, Entnazifizierung, S. 152 ff. 11 Vgl. Dokument 60, Anm. 7. 12 Vgl. die Unterredung Hermans mit Meiser am 16. Oktober 1945 (Dokument 48). Zur Selbstreinigung der bayerischen Landeskirche vgl. C. VOLLNHALS, Entnazifizierung, Kap. IV, 3-5.

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special case of the Church from the Church's point of view. However, there is no doubt that the Church might yet get into serious difficulties if its purge, so well executed in many areas, is not carried through.

70 Stewart W. Herman: Remarks by German Churchmen on the Nature of EKID [12. Dezember 1945] WCC Genf, Germany 284(43); Ν A Washington, RG 84, 737/3. During the visit of the Federal Council [of the Churches of Christ in America] Delegation1 in Germany, both Bishop Oxnam and Dr. Fry were particulary eager to ascertain the exact nature of EKID. The specific question they had in mind was: is E K I D a federation or a church? With this query in mind we asked a number of leading churchmen their opinion in the matter, and the following statements are drawn from their answers and reactions. Pastor Fricke in Frankfurt, on November 26th, replied: "Yes and no." His point of view was typical of most of the confessional churchmen to whom we talked, namely that E K I D is actually a federation of independent church bodies, but that it is shot through with a new spirit which is best incorporated in the declarations of Barmen and Dahlem. This new spirit which binds churches together has, in effect, given EKID an aspect of something more than a mere federation. Dr. Lilje of Hannover, on November 27th 2 , stated that from the Lutheran point of view EKID is not a church. He went on to say that the churches of the Prussian Union had agreed at Treysa to re-examine and redetermine their confessional bases in the course of the ensuing months 3 . Meanwhile Bishop Meiser of Bavaria was urging the establishment of a united Lutheran church of Germany and many Lutherans looked favourably on this proposal. But a number of churches were in no position to make a final decision at the present time. However, it seemed clear that Lutherans would welcome membership 1 Die Delegation, der Oxnam, Sherrill und Fry angehörten, wurde von Herman als Dolmetscher begleitet. Vgl. Dokument 62. 2 Vgl. Dokument 61. 3 Der in Treysa von den Vertretern der altpreußischen Provinzialkirchen gefaßte Beschluß „Vorläufige Ordnung der Evang. Kirche der Altpreußischen Union" sprach von der Wiederherstellung "bekenntnisgebundener" Kirchenleitungen im bruderrätlichen Sinne. Lilje interpretierte diesen Beschluß allerdings, wie Meiser, als die Auflösung der altpreußischen Unionskirchen zugunsten einer Neuordnung auf der Basis des lutherischen bzw. reformierten Bekenntnisstandes. Vgl. A. SMITH-VON O S T E N , Treysa 1945, S. 147 ff.

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in the World Council of Churches on a confessional basis rather than as members of a non-confessional federation. Pastor Maas at Bretten, on November 29th 4 , in answer to the same question stated that E K I D is not a new church. E K I D is to be a confessional body because each of its members is to be a confessional body. He described it as more than a federation, namely a "Federation of life". Bishop Wurm at Stuttgart, on November 29th, stated that E K I D is a confederation consisting of Lutheran, Reformed and United churches. Its provisional council is now planning for a permanent church government in which no experiments will be made and in which varieties of religion will not be eliminated. He compared the varieties of German Protestantism to German dialects which make the German tongue richer, and he pointed out that the difference in German hymnals was indicative of the varying traditons which would not be unnecessarily disturbed. However, he added, there are great common traditions which enable E K I D to assume a greater prestige than would attach to a mere federation. German churches have long since assigned certain prerogatives to mutual undertakings, such as the Gustav Adolf Foundation 5 , or the Confessing Church itself, and it was in this same sense that special tasks would now be laid in the hands of national church leaders. Pastor Asmussen at Schwäbisch Gmünd, on November 30th 6 , said bluntly that E K I D is a federation of Lutheran, Reformed and Union churches. There is no question of E K I D becoming a church under the present circumstances. On this question some Lutherans say no - others hope yes. Some thought has already been given to the possibility of having free churches join E K I D , particulary the Brethern Church7. Bishop Meiser at Munich, on November 30th 8 , in a private conversation with Dr. Fry and me, developed his plans for a united Lutheran church in Germany and asked that the idea be sponsored by the executive committee of the Lutheran World Convention. Dr. Fry would not promise his support, but agreed to take a message from Bishop Meiser to the meeting in Copenhagen 9 . Meiser stated that fourteen Lutheran churches had already agreed to join in a united Lutheran church 10 ; and he took of course the position that E K I D was nothing more than a federation. Dr. Fry expressed his belief that E K I D should be reinforced by Lutheran support because a healthy national federation was of the utmost importance at the present time. Vgl. Dokument 65. Der 1832 gegründete Evangelische Verein der Gustav-Adolf-Stiftung (Gustav-Adolf-Verein), benannt nach dem schwedischen König Gustav II. Adolf (1594-1632), widmete sich vor allem der Betreuung und Förderung von Diasporagemeinden. 6 Vgl. Dokument 66. 7 Die Evangelische Brüder-Unität (Hermhuter), eine dem Pietismus verwandte Freikirche, schloß sich im Dezember 1948 der EKD an (AMTSBLATT der EKD, 1949, S. 3). 9 Am 16.117. Dezember 1945. 10 Vgl Dokument 67, Anm.3. 'Vgl. Dokument 67. 4

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Pastor Niemöller at Frankfurt, on December 2nd11, stated his conviction that EKID constituted a new church for the moment, at least. It is of course, he said a federation too. A federation in the sense that it cannot legislate as to doctrine or orders of service. It is not forbidden, however, to give good advice in these matters, and if such advice proves to be increasingly acceptable, we may have, he said, a new church; if not, no. The status of EKID is an open matter, dependent on the attitude of its members, and may develop in one way or the other. He added that it was not anyone's intention to interfere with the two big churches, namely Lutheran and Reformed, but everything would be done to prevent a split of the constituent elements which have now been brought together. On the other hand there is no interest in building up any one of the three existing churches preferentially. Niemöller did not believe that the differences among reformation creeds were so great that churches could not worship in the same congregation and go to the same communion table. The gift of these last years is, he continued, that we have been able to indict the old heresies of Christian division (supposedly in the Confessional synods). He assured the delegation that force would not be used to achieve the ends he had in mind, and he concluded by saying: "May God bring permanent union if he so wills. " Bishop Dibelius in Berlin, on the 4th December, stated that in Berlin-Brandenburg there are five million Lutherans and about two thousands Reformed. The Prussion Union occured out of the fact that the house of Hohenzollern was Reformed and wished to enlarge its mother church. As a consequence of the union, the Reformed Church was permitted to keep its name, but Lutherans were not permitted to use theirs. "Now we wish to call ourselves Lutherans", said Bishop Dibelius. He called attention, however, to a strategic difficulty which might delay a declaration for Lutheranism, namely the fact that there is an attempt to divorce the German churches in the eastern provinces, and place them under the Polish Lutheran Church of Warsaw 12 . As long as these churches adhere to the Prussian Union, however, there may be some hope of preventing this split. Bishop Dibelius gave us three additional names of places where Lutheran churches have been turned into Roman Catholic churches, and he went on to say that Lutheranism may take its place in history with Buddhism which was bom in India where no trace of it is now found. In other words Lutheranism is in a fair way to be wiped out by Bolshevism and may be found later on only in such countries as the United States. The above excerpts, while not complete, give a general picture of the reaction of typical church leaders to the question of EKID's nature. In conjunc" Vgl. Dokument 68. Lage der evangelische Kirche in Polen vgl. die Berichte Hermans „Memorandum on Relations between German and Polish Church leaders in Silesia" vom l i . Juli 1946 (NA WASHINGTON, 12 Zur

R G 260, 5/344-2/22; deutsch: 1946 (EBD).

L K A STUTTGART, D 1/231) und „ Eine Reise

nach Polen " vom

Juni

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tion with this Dr. Fry invariably put a further query: if EKID is not a church how can it apply for membership in the World Council of Churches? The invariable reaction to this question showed that little or no thought had been given to the technical aspect of joining the World Council 13 . Pastor Asmussen pointed out that EKID could become the German representative in the World Council because German churches were accustomed in foreign relations to act as a union. This same comment was made by one or two other clergymen, but in most cases it was apparent that the query came as a surprise, and started a new train of thought in the minds of some of the men whom we interviewed. At the present time there is a tendency on the part of all the pronouncedly Lutheran men to agree that Lutheran churches should have their own membership and obtain their allocation of delegates through the Lutheran World Convention, as proposed by Dr. Fry. It appears obvious that this matter requires careful study not only by German ecclesiastical lawyers, but also by the World Council, before the meeting of the provisional committee in February14. 71 Stewart W. Herman: Report on German Reaction to the Stuttgart Declaration [14. Dezember 1945] NA Washington, RG 84, 73713; WCC Genf, Dr. Martin Niemöller. During a recent trip (November 26th - December 7th) with the Federal Council [of the Churches of Christ in America] Delegation 1 ,1 made a particu13 Diese Frage diskutierte der Rat der EKD erstmals auf seiner dritten Sitzung vom 13./14. Dezember 1945, an der zeitweise auch Michelfelder und eine Delegation des British Council of Churches teilnahmen (vgl. Dokument 60,63,64). Dabei sprachen sich die entschiedenen Lutheraner, die in der EKD lediglich einen Kirchenbund sahen, gegen die Vertretung der Gesamtheit der deutschen Landeskirchen durch die EKD aus, wie es Visser't Hooft entsprechend dem in Utrecht 1938festgelegten regionalen Vertretungsprinzip des im Aufbau befindlichen ökumenischen Rates der Kirchen favorisiert hatte. Dem konfessionellen Prinzip, das auch die amerikanischen Lutheraner verfochten, stand nicht zuletzt das Problem der unierten Landeskirchen entgegen. Dibelius umriß das Dilemma mit Worten: „Wir haben zwar einen föderativen Charakter, aber wenn wir uns festlegen, machen wir uns die Entwicklungen für die Zukunft schwierig. In Treysa sind wir bei dem Ausdruck ,Kirche' geblieben, haben aber hinzugefügt: Diese Kirche ist keine Kirche. Wenn sie [die Ökumene] uns erreichen wollen, dann können sie sich nur an uns, den Rat der EKiD wenden. Eine Vertretung nach konfessionellem Prinzip ist zu schwierig" (Protokoll der Ratssitzung vom 13J14. Dezember 1945: EZA BERLIN, E K D 1/44). Im Sommer 1946 einigte sich der ökumenische Vorbereitungsausschuß für die 1. Vollversammlung in Amsterdam 1948 auf die Kombination des regionalen mit dem konfessionellen Vertretungsprinzip. Entsprechend wurden (und werden) die Landeskirchen offiziell durch die EKD vertreten; zugleich waren (und sind) die in der VELKD zusammengeschlossenen lutherischen Landeskirchen jedoch auch direkte Mitgliedskirchen des ökumenischen Rates der Kirchen. "An der Tagung vom 21. bis 23. Februar 1946 nahmen von deutscher Seite Wurm und Niemöller teil. 1 Die Delegation, der Oxnam, Sherill und Fry angehörten, wurde von Herman als Dolmetscher begleitet. Vgl. Dokument 62.

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lar point of obtaining reactions to the publication of the Stuttgart Declaration regarding "solidarity of guilt". The fact that the declaration has been given wide publicity in the German press and by leading pastors since October, is indicative of EKID's good will in the matter of informing the German people of the action that was taken, and prevents, it seems to me, eventual criticism of the Provisional Council2 for having written the declaration only for the benefit of a non-German public3. I learned from Dr. Lilje4 in the British zone that publication of the declaration in that area had been left to the German press and that an unfavourable reaction had resulted especially from the unfortunate headlines which were used in connection with the statement. These headlines gave the impression that the German Church had saddled the nation with a confession of responsibility corresponding to the "sole war guilt" clause to the Versailles Treaty5. Many Germans, including good Christians, object to the Stuttgart Declaration for two primary reasons: first of all there were those who asked whether any foreign churchmen had offered a similar declaration of responsibility; secondly whether it were good strategy for the church to give the military government a handy club with which to impress upon the conquered people the full authority of a victorious army. On the other hand, Dr. Lilje explained that there were also many Christians who found genuine satisfaction and a sense of humble responsibility in the declaration of the Church Government. Dr. Lilje himself has been energetic in defending the Stuttgart Declaration and urging Christian people to accept it by describing how much it meant to have an ecumenical delegation come to the meeting of German church leaders. He further stated that he describes the sort of declarations which have been made by these friends from foreign countries, indicating the truly Christian attitude which they take towards the German Church. For example, he points out how Pastor Maury of France lost all but twelve of the forty parishoners who were taken off to German concentration camps. Another useful example is provided by the Bishop of Chichester's statement in 1942 questioning the necessity of indiscriminate air raid attacks6. Dr. Lilje has discovered, he says, that this information regarding events and sentiments amoung Christians outside Germany has greatly relieved the opposition and tension of Germans, especially in Bavaria where there was a great tendency to ask whether it was wise to make the Stuttgart Declaration at such an early date. 2

Gemeint ist der Vorläufige Rat der EKD. Die Stuttgarter Erklärung sollte nach dem ursprünglichen Willen seiner Urheberin Deutschland nicht veröffentlicht werden. Vgl. M. GRESCHAT, Schuld, S. 110 ff., 118 f.; G. BESIER, Geschichte, S. 33 f.; W.-D. HAUSCHILD, Kirchenversammlung, S. 25, Anm. 37. 4 Vgl. Dokument 62. 5 Vgl. z. B. „Kieler Kurier' vom 27. Oktober 1945 mit der Überschrift: *Evangelische Kirche bekennt Deutschlands Kriegsschuld". 6 Vgl. R. JASPER, Bell, S. 262 ff. 3

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In Hessen the statement appeared in the local press and the reaction was unfavourable at first. Bishop Wurm, however, attended a meeting of pastors in Wiesbaden recently and supported the declaration so successfully that it was then welcomed by the pastors. The chief difficulty which Christians in the American zone experience concerning the whole guilt question arises from de-Nazification measures which have aroused universal hostility. In reply to Pastor von Bernus who told me this7,1 described - as I had also done in Hannover - the reaction evoked by the Declaration at the French assembly in Nimes 8 and in the Dutch assembly at Amsterdam9. Pastor von Bernus was obviously much impressed by the fact that these national churches received the German statement with such humility and gratitude as a basis for the reestablishment of Christian contact. He felt sure that news of this reaction would greatly lessen resistance to the declaration within Germany. During the Synod of Baden at Bretten, our delegation talked with Pastor Maas10 who told us that a resolution in full support of the Stuttgart Declaration would be passed by the Synod that same afternoon. This resolution had been placed in the frame of a full discussion of ecumenical questions, for which Pastor Maas himself is the official appointee in the province. Maas had spent an hour and a half in the morning session describing to the forty synodical delegates how Christian fellowship had not broken down completely during the war, and how the presence of the Ecumenical Delegation at Stuttgart was an evidence of the desire for immediate reunion for international work.

7

Vgl. Dokument 58. Unmittelbar nach der Ratssitzung in Stuttgart waren Maury und Visser't Hooft zur sechsten allgemeinen Versammlung des französischen Protestantismus, die vom 23. bis 29. Oktober 1945 in Nîmes stattfand, weitergereist. Druck der Erklärung: M. GRESCHAT, Schuld, S. 304. 9 An der Synode der Niederländisch-Ref ormierten Kirche, die am 31. Oktober 1945 in Amsterdam zu ihrer ersten Nachkriegstagung zusammentrat, nahmen auch Cavert und Visser't Hooft teil. Am 9. März 1946 verabschiedete die Synode eine Botschaft an die Evangelische Kirche in Deutschland, die die Stuttgarter Erläuterung als „eine erlösende, eine christliche Tat" bezeichnete. 'Weiterhin hieß es: „Wir haben wieder lernen dürfen, aus der göttlichen Vergebung zu leben und auf Grund dessen einen neuen Anfang zu machen. Gott hat unserer Kirche die Kraft gegeben, den Kampf mit dem Nationalsozialismus zu kämpfen. Wir bekennen offen vor Gott und der Welt, daß wir in diesem Kampf nicht treu, leidensfreudig und tapfer genug gewesen sind, aber wir danken Ihm für seine Gnade, daß Er uns den Sinn des Bekennens wieder neu offenbart hat. Es ist uns eine freudige Pflicht der Dankbarkeit auszusprechen, daß die bekennende Kirche in Deutschland in der entscheidenden Zeit eines der Mittel in Gottes Hand gewesen ist, unsere Augen für diesen Sinn zu öffnen. Wir dürfen weiter leben und arbeiten in der Hoffnung, daß Gott die Kirche in Holland und Deutschland in wachsender Verbundenheit zusammenführen will, um mit einander der Sache Christi klar und opferbereit zu dienen, damit unsere Völker durch unseren gemeinschaftlichen Dienst lernen, daß Gottes Wille wie im Himmel so auf dieser von unsäglichem Leid und schreiender Ungerechtigkeit erfüllten Welt von heute geschehen soll. " Druck: HANDELINGEN, S. 282 ff. 10 Vgl. Dokument 65. 8

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At Stuttgart Bishop Wurm11 told us that the declaration had not been received without objection. He mentioned particularly the unfriendly attitude of many German youth. He attributed the unfavourable reaction among the youth, in part, to the fact that they had not participated in the events connected with Christian persecution and that they had not given in most cases any particular sacrifice for the Christian cause, but, on the contrary, had been embittered by their treatment in prisoner of war cages and in their occupied homeland. Therefore they easily accused the church of not protecting the interests of Volk und Vaterland in opposition to the apparent attempts of foreign countries to destroy confidence in Germany. On the other hand, German youth who are closely attached to the church, particularly in the confessional front, show no unfavourable reaction to the declaration although their attitude is not the same as it was in early summer before they were disillusioned by de-Nazification measures. Now, many gangs of youth have grown up around reckless leaders and maintain themselves by theft and banditry. In short, it would appear that the young people of Germany are recovering from the shock of defeat and are looking about them to find something in which they can place their faith. If the victor nations fail them and they have no faith in the church, the tendency is to decline into nihilism. Bishop Wurm told us that a copy of the Stuttgart Declaration had not been sent to the military authorities in conjunction with his letter which scolded the Control Commission in several points, but we discovered later, in the text of the letter 12 , a statement to the effect that a copy of the declaration was being appended. We urged Bishop Wurm to include in his communications to the military authorities such declarations as this, in order that an impression of complaint alone might not be given to the military government. The following day Pastor Asmussen13 informed us that there was opposition to the declaration but that as a whole it had been found acceptable. He gave us a copy of the long explanation14 which he sent to the pastors along with the declaration itself. (This exposition has already been translated and may be appended to this report). Asmussen went on to say that Christians in Germany are in a state of mind the like of which has not been known for four hundred years. For two hundred years they have been serving false gods, and for the last hundred years they have been led by their philosophers into National Socialism. Only about 30% of them can be said to be loyal to the

" Die Unterredung fand am 29. November 1945 in Stuttgart statt. 12 Council of the Evangelical Church in Germany to Interallied Control Commission, Berlin, vom 3. November 1945 (NA WASHINGTON, RG 260, 5/344-2/26). Deutsche Übersetzung: Schweizer Evangelischer Pressedienst vom 9. Januar 1946. 15 Vgl. Dokument 66. 11 Druck des Kommentars Asmussens zur Stuttgarter Erklärung: M. GRESCHAT, Schuld, S. 132 ff.

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church, but now that the war is so completely lost, there is nothing left for them but the Christian faith. German youth may be divided into two parts. First, nihilist, and second, Christian. Asmussen pointed out that there are among the Christian youth many young people for whom he himself and Bishop Wurm are not nearly Christian enough. In other words the Stuttgart Declaration does not in any way offend these youngsters. Up in the north of Germany the only real hope of the church is in the youth, because not even the Confessional Movement has made much of an impact on the adult population. All in all, it is hard to say what turn the present crises will take. Bishop Meiser15 of Bavaria said that the Stuttgart Declaration has had two opposite effects, firstly good Christians accept their sense of guilt and readily assume their duty connected with repentance; secondly non-Christian people ask why other nations, as well as Germany, have not expressed a sense of guilt. These latter people are moved to ask whether they will ever know a time of justice and mercy which they feel to be indefinitely postponed by the measures of the Allied Government. Those who feel that the Hitler regime transgressed against all the laws of humanity now believe that the victor nations are committing the same excesses against Germany. As usual the chief complaints centre around the treatment of war prisoners and the automatic arrest of persons16 who fall into certain arbitrarily established categories. In Frankfurt we heard Pastor Niemöller 17 preach a good sermon in which he referred to the guilt of the German people and called for repentance. I have a copy of a radio address delivered by Pastor Fricke who on the Day of Repentance and Prayer, supported the Stuttgart Declaration in the strongest possible manner 18 . On the whole, we discovered that German church leaders were in no sense modifying their attitude towards the statement which was given to the Ecumenical Delegation in October. They were attempting, on the other hand, to over-ride all opposition; but it was obvious that their task would be made much easier if they possessed a greater fund of information regarding the guilt statements and other criticisms made by Christian leaders outside Germany during the war. In conclusion it may be said that opposition to the Stuttgart Declaration seems to stem largerly from people who either question the wisdom of issuing such a statement at the present time, or from those who resent the church's assumption that it may speak for the whole German nation under the present circumstances. The former are fundamentally Christian and their opposition may easily be overcome by reassuring statements from abroad, Vgl. Dokument 67. Z«r Internierungspolitik der amerikanischen Militärregierung vgl. L. N I E T H A M M E R , Entnazifizierung, S. 255 ff. 17 Vgl. Dokument 68. 18 Auszugsweise zitiert bei: ST. H E R M A N , Rebirth, S. 144 f. 15

16

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and by access to the declarations already made by foreign churches in the course of the war. The people in the latter category, however, will continue to resent any imputation of war guilt by the church unless they can be convinced that the church has Germany's ultimate good at heart, and possesses a constructive program for the country's future. Certainly this would apply to the youth who are not likely to see any need for repentance so long as they cannot discern a hope for the future. Despite all opposition the church leaders are nevertheless pressing the matter of repentance and will continue to do so even though it may mean a temporary estrangement on the part of fairly large segments of the population. It seems to me that non-German Christians leaders would be well-advised to come to the support of the German church with statements both new and old regarding their share of responsibility for the development of events in the last fifteen years or more. The reaction of German leadership to the Archbishop of Canterbury's [Fisher] recent radio broadcast19 (here appended), is extremely significant, because it reveals how sensitive the German nation is to any likelihood of a religious rapprochement being motivated by unchristian political considerations. Stewart W. Herman

72 Stewart W. Herman: Excerpts from recent Reports out of the Eastern Provinces of Germany [Dezember 1945] NA Washington, RG 84, 737/3. - Ohne Datum1. The following items are lifted from trustworthy reports recently gathered on a trip to Germany2 from persons who had just come out of the areas in question. " Druck der Rundfunkansprache Fishers „An das deutsche Volk " vom 28. November 1945 und des Offenen Briefes des Rates der EKD „An die Christen in England" vom 14. Dezember 1945: M. GRESCHAT, Schuld, S. 126 ff. Weitere Stellungnahmen zur Rundfunkansprache Fishers: H. NOORMANN, Protestantismus, Bd. 2, S. 57 f. 1 Der ungezeichnete Bericht stammt von Herman, wie sich auch durch formale Gestaltungsmerkmale belegen läßt, und findet sich in einer Sammlung von Berichten, die Herman am 14. Dezember 1945 Donald Heath, einem engen Mitarbeiter Murphys, übersandte (NA WASHINGTON,

R G 84, 737/3).

Seine vierte und letzte Deutschlandreise im Jahr 1945 unternahm Herman als Begleiter und Dolmetscher der Delegation des Federal Council of the Churches of Christ in America. Vgl. die Dokumente 61, 62, 64-71.

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Mecklenburg. Better conditions prevail in the districts occupied after the defeat than in those which were conquered in battle. The last three months have seen a great deterioration in general health because of increased hunger, cold and plundering. 35,000 typhus cases were counted at the end of November, 10% of them fatal. Only 20,000 beds are available for infectious diseases, leaving 15,000 typhus cases, for example, to be cared for in schools, castles or other requisitioned buildings. There is no serum to treat diphteria. In one village a man and his wife and their eight children have to sleep on straw in the same room despite sickness. There is no soap and toilet facilities for the swollen population are inadequate. In Rostock there were, in the third week of November, 120 unburied dead. Undertakers' hearses were requisitioned to bring in the sugar-beet harvest. Corpses were wrapped in black-out paper for burial after being carted to the cemeteries in freight waggons. Some of them remained in the homes for as long as eight to ten days. Bad conditions in Rostock are accentuated because of the arrival of transport trains from Breslau carrying evacuees from the Polish areas. As many as eight trains containing about 1,000 people each have arrived in Rostock on the same day. In some cases it was possible to prepare rations for the evacuees, who were given two bowls of soup - about 1 litre - and two pieces of bread per day. The trains consisted of freight cars without doors, or passenger coaches without windows. It sometimes occurs that cars are requisitioned at the last minute by the military authorities and people are cleared out without being able to remove all of their luggage. At Hagenow, camps have been set up for people drifting towards the British zone. These camps are for three categories: first, those who stay over night, secondly, quarantine camps for those held from three to four weeks; thirdly, permanent camps. These establishments are controlled by communist officials of the main office for social welfare. There are no medical supplies in the area and nothing to combat lice which plague everyone. 10% of evacuees on the trains are weak or at death's door, and at every main junction, four to ten dead people are removed from every train. In Schwerin there are special death barracks for the dead or dying. Not more than 10 or 15% of the travellers can be considered healthy. Most of them are under nourished and a majority of the women have been raped. In West Mecklenburg a doctor states that out of every ten girls, eight have been violated and six are suffering from a venerai disease. Some women have been raped as many as 120 times. One observer declares that the vitality of eastern Germany has been completely broken. In Wismar, twenty-two children have been gathered into an orphanage by the Catholic relief agency, Caritas. These children are found in the most miserable condition and are sent to the nuns because no one else will care for

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them. The city provides 8 ReichsMark per month per child, and a campaign is under way to find adequate bed linens for them. The activity of Caritas is limited because volunteer helpers have no shoes. Pomerania. Oncoming winter has led to unusual distress and difficulties for evacuees from the east. The trains are full of old, dying or exhausted people who bring typhus with them. There is no room in cities because of military requisitioning. In Greifswald very inadequate housing has been provided for incoming refugees. This must be supplemented with stables and earthen caves which are being dug by the local population. Pasewalk has become a center of distress. One pastor arrived from the east with nothing but a jacket, not even shoes. One woman had only her underwear and a thin coat. Efforts are made to find clothing for evacuees, but even if that is provided there is very little food available. It is not uncommon that 100% of the harvest has been requisitioned. There are practically no animals, no farm implements, and no seed grain. In one village which formerly possessed 500 cows, only one is left. In another nearby village of 600 cows, only two are left. Since the occupation, butter has been granted only four times in amounts of 25 grammes each. It is suggested that help might be sent into this area through the port of Stralsund. Silesia. One and a half million Germans are still in Silesia in imminent fear of expulsion. For the last six months living conditions have grown steadily worse. The Polish authorities have requested voluntary evacuation, but enough if volunteers are not at hand, the city is scoured street by street, and ten to twenty minutes for people to pack up and leave their homes is allowed. Recently only 200 persons volunteered for evacuation, so that an additional 1,500 had to be forcibly expelled. A transport on October 6th was en route eleven days without any time to feed the passengers, and on nine out of eleven nights the train was subjected to marauding militia. As a consequence of these measures, most people are wearing double suits of clothing because they might find their homes confiscated during their absence. All commodities are sold only in return for zlotys, and therefore the local Germans must exchange their possessions on the black market or sell them at a great loss. Old people are dying so rapidly that mass burials are necessary. There are practically no children between the ages of one and three left in the city of Breslau. Königsberg (East Prussia). In this city of few remaining houses, there is no electricity and no gas except in places commandeered by the Russian military. Water is available only from a few pumps. There is no money with which to buy anything and no wages are paid. Nevertheless, bread cards as well as bread must be bought. The only

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ration cards are for bread, of which 200 grammes a day is given to ordinary persons and 400 grammes to workers. The daily ration of hospital patients is a piece of bread and a bowl of soup. No medicines are available, and it is said that if help does not come soon few persons will live till Christmas. The dead are buried in mass graves without coffins. There is no civil administration, and no one is permitted to leave the city. Danzig. The present population of Danzig is estimated at at least one million persons, largely refugees from east and west Prussia! The German population of the city has been given no food since the Polish occupation. Babies have not been given a drop of milk. Women recruited out of their homes for forced labour, get neither wages nor food. Consequently most people prefer to work for the Russians who at least provide something to eat. Many people are living in the cemeteries, even in the mortuary halls, in ruins or in barracks. Dying mothers and dying children are described as living in barracks without strength to drive flies from their bodies. One family of nine children was orphaned when the mother died of typhus and the father expired in a camp, so that now a thirteen year old daughter, with her diminishing strength, is taking care of the other children. One observer states that he saw a Polish soldier force two women to take a dying man from the street to the cemetery where he was thrown alive into a trench and then shot three times before the grave was covered. An average of twenty-five people died each day in prison from where they are carted out and buried in anti-tank traps. In the city hospital, German patients and employees receive a daily food ration as follows: in the morning, one cup of black coffee and infrequently a slice of dry bread; at noon, one dish of thin soup, and in the evening three boiled potatoes. For refugees leaving Danzig, the Polish Red Cross supplied railway cars for sick people, who were laid on the bare floor without a wisp of straw, any food, medicine or sanitary help. The train load, as reported by a person who accompanied it, was six days and six nights under way and had thirty casualties. Vicinity of Frankfurt [an der Oder]. The area directly east of Berlin presents a picture of particular distress because more than 300,000 refugees have come through this gateway towards the west. As many as 191 deaths were counted in one day. In recent weeks almost all Germans who were still in the Polish territory have come through Frankfurt following the gathering of the harvest. It is reported on one transport that only 190 out of 600 civilian internees arrived in Frankfurt after more than a week on the road. The local hospital offers patients places on the strawcovered floor. There are no beds and there is no linen. Deaths are also numerous among released prisoners of war.

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Out of many other reports in this area, it is interesting to note that evacuation are often forced in such a manner as to appear voluntary. In some cases the evacuees are forced to sign a sentence as follows: "I request a permit for a trip to Berlin on account of lack of food". Berlin. Official figures for infant mortality in Berlin now run as follows: Births per 1,000 Deaths of children under inhabitants 1 year old per 100 births 1938 14.5 5.8 1939 15.7 5.9 1940 16.8 5.9 1941 17.2 5.7 1942 15.3 6.7 1943 14.7 6.6 1944 up to July 7.9 6.6 August-October 9.0 13,2 November-December 9.1 16,2 1945 July 11.4 66,1 August 11.8 50,6 September 13.4 21,2 * Drop owing to evacution of pregnant mothers. Deaths now far exceed births in the city. In July, per 1,000 inhabitants there were 11.4 births and 57 deaths. In August the number of births was 11.8 and of deaths 61.3. A light improvement in the situation is noted for September when there were 13.4 births and 53.2 deaths. Other figures which are less official may be quoted as follows: in May 1938 Berlin had a daily death rate of 150, based on a population of four million people. From 1939 to 1944, based on a population of three million, the daily death rate was 230. In May 1945 the daily death rate was 2,000. Beginning August 1st again, out of an estimated population of three million, the daily death rate was 4,000. This latter figure included the deaths of 2,000 babies and children to the age of sixteen. These figures originated with Professor Sauerbruch, and it is not definitely known how far the high figures have tapered off in the ensuing weeks. In any event 700 new cases of typhoid were counted every day in Berlin during the month of October. 40% of deaths show that hunger played a large part in the decease. Since October, however, the food situation and living conditions have improved, and it is definitely known that epidemics are decreasing rapidly. Some of the suburbs of Berlin are in much worse conditions than the city itself which is now provided with food by special agreement. These suburbs actually border on the countryside but were accustomed to drawing their

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319

food supplies from the city. In these districts pregnant mothers at nine months have wombs like those who are pregnant only six months. They get about a quarter of a litre of milk a day, largely from milk sheep. Hof. It may be indicated in conclusion that this misery is over-lapping into the American zone at several places. Reports from Hof indicate great distress among refugees who are being exchanged, evacuated, or who are slipping illegally over the demarkation line. In the middle of October, the number of German refugees who were stopping in Hof for a considerable period of time had risen to 12,800. Those who stayed only over night were counted at 5,500. In the month of December it is expected that 150,000 people from the Sudetenland will pour through the city. The difficulty faced by the community may seen from the fact that Hof had 44,000 inhabitants in 1939. During the war an additional 25,000 bombed-out people moved in. Early in 1945 350 apartments were destroyed by bombs and after the occupation an additional 150 apartments were confiscated. As a consequence many refugees are forced to live in barracks, at least 6,600 are in five large camps. No furnishings are available. Mothers and small children have been lying for two or three months on the bare floor of an attic, twelve persons to twelve square metres. On October 20th the local Hilfswerk took over the care of refugees from the city authorities and is attempting to feed and lodge all who pass through. Many transients have lost all their clothes, even the last rags which they were wearing. Women arrive with nothing more than an apron or a thin coat3.

3 Anfang 1946 verabschiedete der Vorläufige Ausschuß des ÖRK auf seiner ersten Nachkriegstagung vom 21. bis 23. Februar in Genf u. a. die Resolution „ Übersiedlung von Bevölkerungen", die die Allierten Regierungen sowie die Vereinten Nationen aufforderte, „sofortige Maßnahmen zu ergreifen, um 1. angemessene Hilfe für die bereits Ausgesiedelten sicherzustellen, die sich in Not und Elend befinden; 2. um für die Einhaltung der Potsdamer Vereinbarungen bei weiteren Aussiedlungsmaßnahmen zu sorgen, d. h. daß diese auf geordnete und menschliche Weise vor sich gehen; insbesondere, daß geeignete Transportmittel, persönlicher Schutz und angemessener Reiseproviant zur Verfügung stehen, daß geeignete Vorkehrungen im voraus für den Empfang der Deponierten in ihrem Bestimmungsorte getroffen werden; 3. um schließlich eine Aufsicht seitens der Organisation der Vereinigten Nationen über die Durchführung der zweckmäßigen Seßhaftmachung aller Ausgesiedelten in ihren neuen Heimstätten herbeizuführen" (Druck: H. R U D O L P H , Kirche, Bd. 1, S. 49 f.). In diesem Zusammenhang schrieb Herman, als er am 4. März 1946 Knappen ein Exemplar des ökumenischen Pressedienstes „International Christian Press and Information Service" (ICPIS), Nr. 9 vom Februar 1946 mit dem zitierten Beschluß übersandte: "I am happy to state that the reports which I brought back contributed to great degree to the strength of some of the passages regarding the prospects of peace in view of our treatment of ex-enemy aliens" ( N A W A S H I N G T O N , RG 260, 5/344-2/6).

CHRONOLOGISCHES DOKUMENTENVERZEICHNIS Dieses Verzeichnis enthält, geordnet nach dem Ausstellungsdatum: 1. alle vollständig abgedruckten Dokumente (Seitenzahlen im Halbfettdruck), 2. alle weiteren in der Einleitung und in den Anmerkungen zitierten oder erwähnten Dokumente. 1920 Februar24 1922 Mai 25

1933 Juli 11

1937 Juli 22

1939 Frühjahr

1943 April 25

Dezember 12

1944 Juli Juli

November 24

1944/45

Parteiprogramm der NSDAP

146, Anm. 1

Verfassung des Deutschen Evangelischen Kirchenbunds

20, Anm. 3 22, Anm. 2 26, Anm. 2 58, Anm. 2

Verfassung der Deutschen Evangelischen Kirche

19, Anm. 2 22, Anm. 3

Erklärung Melles auf der Weltkonf erenz des Ökumenischen Rates für Praktisches Christentum in Oxford

235, Anm. 2

Statistik über die kirchenpolitische Zugehörigkeit der Pfarrer der Evangelischen Kirche der Altpreußischen Union

22, Anm. 4

Erklärung des Kirchlichen Einigungswerks: „Auftrag und Dienst der Kirche" (sog. 13 Sätze)

XXII, Anm. 35 42, Anm. 5 43, Anm. 6 XXV, Anm. 42

Memorandum Visser't Hoofts: „The Situation of the Protestant Church in Germany"

Memorandum Visser't Hoofts für Temple Telegramm des Geistlichen Vertrauensrats der Deutschen Evangelischen Kirche anläßlich des Attentats auf Hitler am 20. Juli 1944 Direktive Nr. 12 der European Advisory Commission

XXV, Anm. 42 83, Anm. 6

„Technical Manual for Education and Religious Affairs" des Supreme Headquarters, Allied Expeditionary Forces

2, Anm. 2

XV, Anm. 9 105, Anm. 1

Chronologisches Dokumentenverzeichnis 1944/45 1944/45

1945 1945

März

April 20 April 26 April 26 Mai 27 Mai 14 Mai 18 Mai 19 Mai 26 Mai 30 Mai 31 Juni 6 Juni 5 Juni 9 Juni 19 Juni 19 Juni 20 Juni20 Juni 20 Juni 20 Juni 23 Juni 23 Juni 23/24 Juni 25 Juni 26 Juni 26 Juni 26

Memorandum Schweitzers: „Confessional Church in Germany" Entwurf Schweitzers: „Law for the Protestant Church in Germany"

Memorandum Thielickes: „Die Kirche inmitten des deutschen Zusammenbruchs. Ihre Beurteilung der Lage und ihre Ziele" Memorandum Visser't Hoofts: „The Place of the German Church in Post-War Reconstruction" Long an Michelfelder Wurm an General Schwartz Entwurf Freudenbergs : „Botschaft an die deutschen Kirchen" Rundschreiben Bodelschwinghs „Stuff Study" der Education and Religious Affairs Branch Wurm an Französische Militärregierung Aktennotiz Meisers über Unterredung mit Knappen Bericht Knappens: „Munich-StuttgartMission" Murphy an Clay Murphy an State Department Bericht der „New York Herald Tribune" Bericht des „Daily Sketch" Asmussen an Alliierten Kontrollrat Bericht Knappens über Unterredung mit Niemöller Aktennotiz Murphys und Kirkpatricks Bericht des Office of Strategie Services über Unterredung mit Niemöller Mitschrift Smends über Unterredung mit Schönfeld, Freudenberg und Waetjen Bericht Cotters über Unterredung mit Visser't Hooft Bericht des „Schweizer Evangelischen Pressediensts" Bericht Knappens über Unterredung mit Wurm Long an Michelfelder Bericht Gerstenmaiers in der „Neuen Zürcher Zeitung" über den 20. Juli 1944 Bericht Murphys über Unterredungen mit Niemöller und Wurm Bericht Knappens über Unterredung mit Wurm Wurms Vollmacht für Asmussen Schönfeld anTomkins

321 XXII, Anm. 36 XXII, Anm. 36

168, Anm. 5

XXV, Anm. 42

XXIX, Anm. 68 6, Anm. 6 XXXIX, Anm. 118 167, Anm. 2 XVI, Anm. 14 6, Anm. 6 4, Anm. 3 1-9 1, Anm. 1 1, Anm. 1 XXV, Anm. 43 36, Anm. 3 XXV, Anm. 43 XXIII, Anm. 39 19-21 XXVI, Anm. 46 21-24 46, Anm. 14 XXV, Anm. 42 XXV, Anm. 43 25-27 XXIX, Anm. 69 86, Anm. 86 29-31 27-29 73, Anm. 10 XXVI, Anm. 50

322

Chronologisches Dokumentenverzeichnis

Juni 28

Rundschreiben Wurms an Kirchenleitungen

Juni 30 Julil Juli 2

Bericht Lapps über Unterredung mit Wurm Bericht Beams über Unterredung mit Wurm Wurm an Murphy

Juli 2

Murphy an State Department

Juli 10 Juli 20

„Report" Knappens „on Niemöller Case to Date" Memorandum Niemöllers: „The Positon and Prospects of the Evangelical Church" State Department an Murphy

Juli 21 Juli 23 Juli 25 Juli 25 Juli 25 Juli 26 Juli 26

Juli 27 Juli 27 Juli 28 Juli 28 Juli 29 Juli 29/31

Juli 30 Juli 31 Juli 31 Juli 31 August August August August August August August August

Beam an Muccio Einladungsschreiben Wurms zur Kirchenversammlung in Treysa Freudenberg an Jannasch Visser't Hooft an Dibelius Mitschrift Michaelis' über Unterredung Tindals mit Busch Tagebucheintrag Michelfelders

„Botschaft" Michelfelders „an die Kirchen in Deutschland" Tagebucheintrag Michelfelders Bericht Knappens über Unterredung mit Dibelius Bericht Knappens über Konferenz mit Kirchenvertretern in Berlin Botschaft Hermans an die deutschen Kirchen Beschlüsse der Bekenntnissynode Berlin-Spandau

Michaelis an Lilje „Wort an die Pfarrer und Gemeinden" der Bekenntnissynode Berlin-Spandau „Botschaft der Bekennenden Kirche von Berlin" Verhinderter Vortrag Niemöllers vor Angehörigen der amerikanischen Militärregierung Unterredung Harmons mit Niemöller Unterredungen Hermans in Baden Unterredung Hermans mit Fricke Unterredung Hermans mit Niemöller Unterredung Hermans mit Ooley Unterredung Hermans mit Knappen Bericht Hermans: „General Panorama" Unterredung Harmons mit Wurm

X X X I X , Anm. 114 85, Anm. 3 31-32 33-35 25, Anm. 1 29, Anm. 4 32, Anm. 3 34, Anm. 7 XXVII, Anm. 57 33, Anm. 1 35, Anm. 2 XXIV, Anm. 40 82, Anm. 3 XXVII, Anm. 57 59, Anm. 3 XXVII, Anm. 57 125, Anm. 2 XXXVIII, Anm. 110 X L , Anm. 119 45, Anm. 12 XXV, Anm. 44 X X X I , Anm. 76 X X X I X , Anm. 116 55-57 X X X I X , Anm. 117 57-61 61-63 63-64 16, Anm. 3 93, Anm. 1 129, Anm. 14 43, Anm. 9 94, Anm. 2 98, Anm. 11 94, Anm. 2 98, Anm. 10 72, Anm. 8 91, Anm. 3 35-40 64-69 69-73 73-76 76-77 77-79 79-84 84-87

323

Chronologisches Dokumentenverzeichnis August August August August August August August 1 August 1 August 1 August 2

August 3 August 3 August 5 August 6 August 6 August 6 August 6 August 8 August 10 August 10 August 11 August 13 August 13 August 15

August 16 August 21 August 21/24 August 21 /24

Unterredungen Hermans in Berlin Unterredung Hermans mit Dibelius Unterredung Hermans mit Shafer Unterredung Hermans mit Knak Unterredung Hermans mit Webster Rechenschaftsbericht des amerikanischen Militärgouverneurs für August 1945 Mitschrift Michaelis' über Unterredung Tindals mit Herntrich Flugblatt: „Hilfswerk der Evangelischen Kirche in Deutschland" Flugblatt: „Aufbau des Hilfswerk der Evangelischen Kirche in Deutschland" Potsdamer Abkommen (Konferenzkommunique) Aktennotiz Knappens über Unterredung mit Herman Michelfelder an Fry Bericht Sturms über die evangelische Kirche Bericht Freudenbergs über seine Deutschlandreise „Bemerkungen" Freudenbergs „zur kirchlichen Lage in Deutschland" Wurm an Michelfelder Bericht Knappens über Konferenz mit Kirchenvertretern in Frankfurt Rundfunkansprache Trumans an die amerikanische Nation Memorandum Maas' : „Wie ich mir den Neuaufbau der evangelischen Kirche denke" Bericht Knappens über Konferenz mit Kirchenvertretern in Frankfurt Bericht Tindals über die evangelische Kirche Memorandum Hermans: „The World Council of Churches" Herman an Heath Memorandum Knaks: „Gedanken und Tatsachen zur Frage nach der Zulassung der deutschen evangelischen Missionare auf ihre bisherigen Arbeitsfelder nach dem Kriege" Heath an Herman Tagebucheintrag Michelfelders „Wort an die Pfarrer" des Reichsbruderrats „Wort an die Gemeinden" des Reichsbruderrats, übernommen von der Kirchen Versammlung in Treysa

93-101 101-105 105-106 109-110 110-112 120, Anm. 1 43, A n m . 6 45, Anm. 13 130, Anm. 1 130, Anm. 1 164, Anm. 1 182, Anm. 4 275, Anm. 10 77, Anm. 1 XXX, Anm. 70 49-55 9-14 14-19 55, Anm. 1 87-89 97, Anm. 68, Anm. 2 90-92 40-49 106-109 106, Anm. 1 109, Anm. 2

109, Anm. 4 XXXI, Anm. 77 113, Anm. 4 162, Anm. 16 113, Anm. 3 121, Anm. 6 130, Anm. 1 133, Anm. 3 154, Anm. 16

324

August 21/24

Chronologisches Dokumentenverzeichnis

August 28

Beschluß des Reichsbruderrats zur „Wiederherstellung einer bekenntnisgebundenen Zusammenfassung der Evangelischen Kirchen in Deutschland" „Beschluß zur Schulfrage" des Reichsbruderrats Harmon an Oechsner Tagebucheintrag Michelfelders Beschluß der Kirchenversammlung in Treysa zur Schulfrage Rede Wurms in Treysa

August 28

Rede Niemöllers in Treysa

August 21/24 August 22 August 24 August 27/31

August 28

Predigt Bodelschwinghs in Treysa

August 28

Bericht Schönfelds „über die ökumenische Lage in den ausländischen Kirchen" in Treysa Beschluß : „Vorläufige Ordnung der Evangelischen Kirche der Altpreußischen Union" „Vorläufige Ordnung der Evangelischen Kirche in Deutschland"

August 31 August 31

154, Anm. 16 159, Anm. 10 113, Anm. 2

113, Anm. 5 35, Anm. 1 X X X I , Anm. 78 154, Anm. 17 123, Anm. 5 127, Anm. 9 123, Anm. 6 128, Anm. 170, Anm. 126, Anm. 128, Anm.

10 6 4 12

306, Anm. 3 121, Anm. 7 130, Anm. 1 133, Anm. 4 154, Anm. 15 142, Anm. 4 125-129

August 31

Predigt Iwands in Treysa

September

Bericht Hermans über die Kirchenversammlung von Treysa

September

Bericht Crums über die Kirchenversammlung von Treysa

129-133

September

126, Anm. 7 136, Anm. 4

September

Bericht Sedgwicks über die Kirchenversammlung von Treysa Unterredung Hermans mit Bodelschwingh

September

Bericht Hermans über die evangelische Kirche

156-164

September 4

Unterredungen Hermans mit Vertretern der britischen Militärregierung Bericht Barths über die evangelische Kirche Bericht Lapps über die Kirchenversammlung von Treysa

135-138

Koenig an Außenministerium Murphy an State Department Bericht Barths für „Die Weltwoche" Tagebucheintrag Michelfelders Herman an Heath Clay an Lerch Unterredung Hermans mit Richter Unterredung Hermans mit Lilje Unterredung Hermans mit Iwand Unterredung Hermans mit Melle

X I X , Anm. 23

September 7 September 7 September 11 September 12 September 14 September 18 September 18 September 21 September 25 September 25 September 25 September 25

138-139

112-120 122-124

X X X I I , Anm. 85 X X X I , Anm. 79 X X X I , Anm. 81 X L , Anm. 121 X X V I , Anm. 47 133-134 139-140 141-142 143-145

Chronologisches Dokumentenverzeichnis Oktober Oktober Oktober 2 Oktober 3 Oktober 3 Oktober 3 Oktober 5 Oktoberll Oktobern Oktober 13 Oktober 14 Oktober 17

Oktober 17 Oktober 18 Oktober 18 Oktober 18 Oktober 18 Oktober 18 Oktober 18 Oktober 18 Oktober 18/19

Oktober 18/19 Oktober 19 Oktober 19 Oktober 23 Oktober 23/29

Oktober 24 Oktober 26 Oktober 27

Bericht Koechlins über die evangelische Kirche und die Stuttgarter Ratstagung Bericht Cabrols über eine Tagung der Evangelischen Akademie Bad Boll Murphy an State Department Murphy an State Department Bericht Murphys über die Kirchenversammlung von Treysa Bericht Cairns über die evangelische Kirche Bell an Leibholz Beam an Heath Bericht der „The Times" Bericht Preiss' über die evangelische Kirche Eisenhower an amerikanische Botschaft Genf Rede Dibelius' in Stuttgart

325 204-223 185, Anm. 3 194, Anm. 2 XXXII, Anm. 85 120-122

164-171 XXXVII, Anm. 104 XXXII, Anm. 85 XXXVI, Anm. 103 146-156 XL, Anm. 123 193, Anm. 3 196, Anm. 6 209, Anm. 3 Rede Niemöllers in Stuttgart 196, Anm. 6 209, Anm. 3 Rede Asmussens in Stuttgart 199, Anm. 13 211, Anm. 8 Rede Koechlins in Stuttgart 200, Anm. 18 212, Anm. 12 Rede Kraemers in Stuttgart 200, Anm. 16 211, Anm. 11 Rede Niemöllers in Stuttgart 199, Anm. 14 211, Anm. 9 Rede Nieseis in Stuttgart 199, Anm. 15 211, Anm. 10 Rede Visser't Hoofts in Stuttgart 198, Anm. 12 211, Anm. 7 Rede Wurms in Stuttgart 198, Anm. 11 210, Anm. 6 Erklärung des Rates der Evangelischen Kirche 191, Anm. 1 in Deutschland in Stuttgart 201, Anm. 22 226, Anm. 6 Protokoll der Stuttgarter Ratstagung XLI, Anm. 125 Rede Beils in Stuttgart 202, Anm. 29 214, Anm. 17 Rede Maurys in Stuttgart 202, Anm. 25 213, Anm. 14 Bericht Visser't Hoofts über die Stuttgarter Ratstagung 194-204 Stellungnahme der sechsten allgemeinen 311, Anm. 8 Versammlung des französischen Protestantismus zur Stuttgarter Erklärung Bericht Arndts über die Stuttgarter Ratstagung 191-193 Long an Michelfelder XXIX, Anm. 69 XXXIII, Anm. 88 Rede Meisers anläßlich des Empfangs einer 301, Anm. 3 Delegation der Missouri-Synode

326

Chronologisches Dokumentenverzeichnis

Oktober 27 Oktober 28 Oktober 28

Bericht des „Kieler Kurier" Halfmann an Rat der Evangelischen Kirche in Deutschland Predigt Beils in Berlin

Oktober Oktober Oktober Oktober

Unterredungen Hermans mit Baptisten Unterredung Hermans mit Fricke Unterredung Hermans mit Bernus und Hahn Rücktrittsschreiben Marahrens' an Eidem

31 31 31 31

November November 1 November 1 November 3 November 3 November 5 November 6

November 6 November 6 November 7 November 14 November 21 November 22

November 25 November 28 November 28 November 28

November 30 Dezember Dezember Dezember Dezember 2 Dezember 10

Kommentar Asmussens zur Stuttgarter Erklärung Unterredung Hermans mit Maas und Rosenkranz Michelfelder an Long Unterredung Hermans mit Otter Rat der Evangelischen Kirche in Deutschland an Alliierten Kontrollrat Einladungsschreiben des Londoner Büros des Ökumenischen Rates der Kirchen Memorandum der Wiederaufbau-Abteilung des Ökumenischen Rates der Kirchen an Eisenhower Herman an Eisenhower Unterredungen Hermans in Bayern Bericht Michelfelders über seine Deutschlandreise Bericht Beils über seine Deutschlandreise Unterredung Hermans mit litauischen Emigranten Control Commission for Germany: „Directive on Education, Youth Activities and German Church Affairs" Rede Hoegners in München Memorandum Niemöllers: „Church situation in Germany itself" Memorandum Niemöllers: JThe Protestant Church" Rundfunkansprache des Erzbischofs von Canterbury an das deutsche Volk

Bericht der „Neuen Zürcher Zeitung" Bayerischer Landeskirchenrat an Militärregierung für Bayern Bericht Michelfelders über seine Deutschlandreise Bericht Hermans über die deutschen Ostgebiete Predigt Niemöllers in Frankfurt Bericht der Delegation des Federal Council of the Churches of Christ in Amerika über ihre Deutschlandreise

310, Anm. 5 227, Anm. 9 XXXVI, Anm. 101 233, Anm. 13 233-237 237-240 240-241 XXXIV, Anm. 90 262, Anm. 3 312, Anm. 14 241-244 XXXIII, Anm. 87 181-184 XLI, Anm. 125 312, Anm. 12 224, Anm. 1 108, Anm. 3 189, Anm. 12 257, Anm. 23 257, Anm. 23 171-180 184-191 224-233 180-181 XVII, Anm. 16 XXIII, Anm. 38 300, Anm. 2 250, Anm. 9 250, Anm. 10 XLI, Anm. 127 258, Anm. 25 282, Anm. 20 295, Anm. 11 314, Anm. 19 252, Anm. 12 173, Anm. 3 244-261 314-319 303, Anm. 6 263-266

327

Chronologisches Dokumentenverzeichnis Dezember Dezember Dezember Dezember

12 12 12 12

Dezember 13 Dezember 13/14

Unterredung Hermans mit Lilje Unterredung Hermans mit Maas Unterredung Hermans mit Niemöller Bericht Hermans zur Frage des Charakters der Evangelischen Kirche in Deutschland Rede Wurms anläßlich des Empfangs der Delegation des British Council of Churches Protokoll der Ratstagung in Frankfurt

Dezember 14

Offener Brief des Rates der Evangelischen Kirche in Deutschland an die Christen in England

Dezember 14 Dezember 14

Bericht Frys über Unterredung mit Marahrens Herman an Heath

Dezember 14

Bericht Hermans über Reaktionen auf die Stuttgarter Erklärung Unterredung Hermans mit Asmussen Unterredung Hermans mit Meiser Mann an Harris Bericht Hermans über Unterredung der Delegation des Federal Council mit Clay Unterredung Hermans mit Brunotte

Dezember 15 Dezember 15 Dezember 15 Dezember 17 Dezember 19 1946 1946

Februar 22

Bericht Knappens über Entstehung und Tätigkeit der Education and Religious Affairs Branch Bericht Cotters über die Deutschlandreise der Delegation des British Council of Churches Knappen an Stayer Koeltz an Koenig Bericht des „International Christian Press and Information Service" Instruktion über Aufgaben und Stellung der französischen Militärseelsorge Bericht der „Wetzlarer Neue Zeitung" Kommentar der British Broadcasting Corporation (BBC) Bericht der Direction de Pinterieur et des Cultes über die evangelische Kirche Resolution ds Vorläufigen Ausschusses des Ökumenischen Rates der Kirchen: „Übersiedelung von Bevölkerungen" Memorandum Sturms über die evangelische Kirche

Februar 22 Februar 22 Februar 27

Bericht der „New York Herald Tribüne" Bericht der „LaTribune de Genève" Bericht des „Wiesbadener Kuriers"

Januar Januar 2 Januar 31 Februar Februar 1 Februar 5 Februar 14 Februar 15 Februar 21/23

261-263 296-298 302-303 306-309 259, Anm. 26 309, Anm. 13 286, Anm. 22 259, Anm. 26 X L I I , Anm. 128 261, Anm. 28 286, Anm. 22 314, Anm. 19 X X X I V , Anm. 94 X X X I I , Anm. 85 314, Anm. 1 309-314 298-299 299-301 X X X I I , Anm. 85 303-306 134-135

X I I I , Anm. 1 266-286 X X I , Anm. 34 X I X , Anm. 24 201, Anm. 24 X I X , Anm. 25 6, Anm. 7 X L I I , Anm. 129 X X , Anm. 27 319, Anm. 3

X X , Anm. 29 X X I , Anm. 31 X L I I , Anm. 131 X L I I , Anm. 131 X L I I , Anm. 129

328 März 4 März 5 März 9

März 14 März 28 April Juni 6 Juli 15

Juli 24 August 18 Oktober

Chronologisches Dokumentenverzeichnis Herman an Knappen Gesetz Nr. 104 zur Befreiung von Nationalsozialismus und Militarismus Stellungnahme der Generalsynode der Niederländisch Reformierten Kirche zur Stuttgarter Erklärung Asmussen an Wurm Murphy an Clay Bericht der Delegation des British Council of Churches über die evangelische Kirche Bericht Hermans: „Eine Reise nach Polen" „Memorandum" Hermans „on Relations between German and Polish Church leaders in Silesia" Aktennotiz der Aumônerie Protestante Brozen-Favereau an Laffon Entwurf des Allied Religious Affairs Committee: „Principles to be applied in matters of Religious Affairs"

319, Anm. 3 248, Anm. 8 311, Anm. 9

XX, Anm. 30 XLII, Anm. 130 286-296 308, Anm. 12 308, Anm. 12

XX, Anm. 26 XXI, Anm. 32 XVI, Anm. 12

1947 1947 1947 März 20

Mai 7 September 26

1948 Februar 20

Mai 31 September 1

Bericht des Office of Religious Affairs an Control Office Rechenschaftsbericht der Evangelischen Hilfsstelle für ehemals Rasseverfolgte Gesetz Nr. 49 des Alliierten Kontrollrats : „Aufhebung des Reichsgesetzes über die Verfassung der deutschen Evangelischen Kirche vom 14. Juli 1933" Control Commission for Germany: „Policy Instruction N o . 10" Note des Sekretariats des Alliierten Kontrollrats

Gesetz Nr. 62 des Allierten Kontrollrats: „Aufhebung von Gesetzen, Verordnungen und Erlassen in Kirchenangelegenheiten, die von der nationalsozialistischen Regierung erlassen wurden" Lebenslauf Hermans Bericht der Religious Affairs Branch an Control Office

XVIII, Anm. 20 96, Anm. 6 XVI, Anm. 13

XXIII, Anm. 38 XVI, Anm. 12

XVI, Anm. 13

XXX, Anm. 741 XVIII, Anm. 20

QUELLEN- UND LITERATURVERZEICHNIS I. U N V E R Ö F F E N T L I C H E Q U E L L E N a. Archivalische Quellen Archives de l'Occupation Française en Allemagne et en Autriche, Colmar (AO Colmar) Bestand CCFA-CC: Cabinet Civil: c. P O L 22, P O L I-H-3b Politique religieuse protestant 1946-1949 Bestand CCFA-DGAP: Direction Générale des Affaires Politiques: c. 3303, p. 93, d. 2 Affaire politique-Aumôneries c. 3303, p. 93, d. 4 Affaires protestantes 1945-1949 c. 3303, p. 94, d. 5 Eglise protestante allemande c. 3303, p. 94, d. 6 Comité des affaires religieuses c. 3303, p. 95, d. 2 Personalitésprotestantes Bestand Ambassade de France à Bonn: c. 118-XR-2

Questions religieuses -Eglise Evangélique 1946-1950 Evangelisches Zentralarchiv in Berlin (EZA Berlin)

Bestand EKD: 1/35 1/44 1/48 1/161

Treysa Rat der EKD 1945/46 Neubildung der Kirchenleitung 1945 Öffentliche Erklärungen 1945/46

Hauptarchiv der von Bodelschwinghschen Anstalten Bethel (HA Bethel) Tindal-Trip 1945 Institut für Zeitgeschichte, München ( I f Z ) MA 560

OMGUS, Reports of the Military Governor, August 1945 - September 1949 Karl Barth-Archiv Basel (KBA)

Nachlaß Karl Barth Landeskirchliches Archiv Bielefeld (LKA Bielefeld) A3-18

Maßnahmen nach der Besetzung Westfalens 1945-1949 Landeskirchliches Archiv Nürnberg (LKA

Nürnberg)

Bestand Personen XXXVI. Nachlaß Landesbischof D. Meiser (Meiser): 185 Oekumenischer Rat 1926-1939. Missouri- Synode 1945-1948 187 Uppsala 1946 212 Krieg, Allerlei 1939-1945

330

Quellen- und Literaturverzeichnis

Bestand Landeskirchenrat (LKR): 216 Geistliche und NSDAP. Abschriften DC-Pfarrer 1945-1952

Landeskirchliches

Archiv Stuttgart (LKA

Stuttgart)

Bestand O K R : Altregistratur Oberkirchenrat: 115f, 1939-1949 Theologische Sozietät 311a, 1944-1945 Kriegschroniken Bestand Nachlaß Landesbischof D . Wurm (D 1): 193 Württ. Evang. Landeskirche 1945/46 230 Ökumenische Bewegung 1945/46 231 Ökumenische Bewegung 1946 Bestand Nachlaß Prälat Hartenstein (D 23): 8 EKD-Niemöller 1945-1952 49 Französische Militärregierung 1945-1948

Lutheran World Federation,

Genf

(LWFGenf)

Bestand ES/II.l.: General Correspondence Germany, Series Ρ, 1945-1949, Reports on Conferences and Visits 1945/46 Bestand ES/II.2.: Personal Correspondence Michelfelder Bestand ES/III.1.: National Committees and Member Churches, USA-Member Churches 1945-1954 National Committees and Member Churches, USA-NLC Treasury 1945-1949 LWF-Correspondence, Germany 1945-1954

National Archives Washington (NA

Washington)

Bestand R G 84: Political Advisory: 734/23 Interrogations 1945 737/1 Churches and Religion 1945 737/2 Churches and Religion 1945 737/3 Churches and Religion 1945 737/4 Churches and Religion 1945 739/50 Communication and Transportation 1945 757/23 Churches and Religion 1946 842/37 Foreign Service Posts, Office of the US Polad to Germany, Berlin; General Correspondence 1945-1949 Bestand R G 260: Office of Military Government of the United States for Germany: 5/291 -3/1 Einführung in den Bestand: Education and Cultural Relations Division 5/304-1/8 Correspondence Religious Affairs Branch 1945 5/337-2/6 Basic Documents Religious Affairs 1946-1949

Quellen- und Literaturverzeichnis 5/338-3/1-2 5/338-3/3 5/339-1/4 5/339-3/36 5/340-2/10 5/340-3/26 5/341-1/16 5/341-3/37 5/342-1/64-66 5/344-2/6 5/344-2/22 5/344-2/27

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Religious Affairs Policy 1945 Jewish-Christian Council 1946-1948 British ECR Program 1946-1948 Religious Affairs Miscellaneous 1945/46 Background Materials 1946 Control Office Reports 1947 Confessional Church 1938-1948 Fulda Conference -Treysa Conference 1945 Activities of US and international Lu- theran organizations on behalf of the situation in post-war Germany esp. evange- lical church 1946-1949 World Council of Churches 11945-1947 Religion: Stewart Herman (WCC) 1946/47 Bishop Wurm 1946-1949

Privatarchiv Stewart Herman, New York

Public Record Office London (PRO London) Bestand FO: Foreign Office: 1050/40 German Church Affairs 1050/1503 Reports: Church Affairs 1050/1681 Religious Affairs, Germany-Policy 1050/1682 Religious Affairs, Germany-Conferences World Council of Churches, Genf (WCC Genf) Germany 284(43)Evangelische Kirche Inter Church Aid Germany (East and West) London Office, 1 Correspondence re Post War Affairs in London Office, 3 Germany 1946-1948 Dr. Martin Niemöller

b. Schriftliche und mündliche Auskünfte American Baptist Historical Society, American Baptist Archives Center, Valley Forge/Pennsylvania (Beverly Carlson) Archiv der Evangelischen Kirche im Rheinland, Düsseldorf (Dr. Dietrich Meyer und Mitarbeiter) Archiv der Friedrich-Ebert-Stiftung, Bonn (Dr. Willy Albrecht) Collegium Carolinum München (Dr. Eva Hartmann) Das Diakonische Werk der Evangelischen Landeskirche in Baden, Karlsruhe (M. Friedl) Department of the Army, Office of the Chief of Chaplains, Washington/D.C. (Rodger R. Venzke) Deutscher Caritasverband, Freiburg (Dr. Hans-Josef Wollasch) Deutscher Caritasverband, Hauptvertretung Berlin (Herr Gregor M. Scharfenberger) Diözesanarchiv des Bistums Limburg (Dr. Herman H. Schwedt) Dom- und Diözesanarchiv des Bistums Mainz (Frau B. Günther) Evangelisches Johannesstift Berlin (Herr Moisich) Ev.-Luth. Kirchenkreis Husum-Bredstedt (Propst Manfred Kamper und Kirchenkreisamt) Evangelisch-methodistische Kirche, Berlin (Superintendent Karl Heinz Voigt)

332

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Evangelisches Zentralarchiv in Berlin (Dr. Hartmut Sander und Mitarbeiter) Foreign and Commonwealth Office, London (Sandra Wilkinson) Dr. Norbert Frei, München. Generale Synode der Nederlandse Hervormde Kerk, Leidschendam (Alb Vuijst) Hauptarchiv der von Bodelschwinghschen Anstalten, Bethel (Herr Wolf Kätzner und Mitarbeiter) Haus der Begegnung, München (Herr Lipins) Lit. D . Stewart W. Herman, New York Hilfskomitee der evang.-lutherischen Deutschen aus Polen im Hilfswerk der Evangelischen Kirche in Deutschland, Hannover Dr. Jens Holger Schjorring, Aarhus Institut for Kirkehistorie der Universität Oslo (Frau Prof. I. Montgomery) Kirchenamt der Evangelischen Kirche in Deutschland, Hannover Kirchenarchiv Hamburg (Herr Helmut Otto) Konsistorium der Evangelischen Kirche in Berlin-Brandenburg (Berlin West) (Dr. Hansel) Landeskirchenarchiv Speyer (Dr. W. Eger und Mitarbeiter) Landeskirchliches Archiv Bielefeld (Dr. Bernd Hey und Mitarbeiter) Landeskirchliches Archiv Hannover (Dr. Hans Otte und Mitarbeiter) Landeskirchliches Archiv Karlsruhe (Dr. Hermann Rückleben und Mitarbeiter) Landeskirchliches Archiv Nürnberg (Dr. Helmut Baier und Mitarbeiter) Landeskirchliches Archiv Stuttgart (Dr. Gerhard Schäfer und Mitarbeiter) The Library of Congress, Washington/D.C. Prof. Dr. Kurt Meier, Leipzig National Council of the Churches of Christ in the USA, Office of Research and Evalution, New York (Constant H . Jacquet, Jr.) Nordeibisches Kirchenarchiv Kiel (Herr Heuer, Frau Baus) Oncken-Verlag, Haan (Herr Günter Balders) Madame Théo Preiss, Montpellier Presbyterian Historical Society, Philadelphia/USA (Frederick J . Heuser, Jr.) Public Record Office, London (Dr. Meryl R . Foster) Michael Renner, Frankfurt Russische Orthodoxe Kirche im Ausland, München (Frau Nathalie Artemoff) Pfarrer Fritz Skeries, Mannheim Theologische Fakulät der Ruprecht-Karls-Universität Heidelberg (Professor Dr. Heimo Hofmeister) University Glasgow, Faculty of Divinity (Dean George Newlands) Université des Sciences Humaines de Strasbourg, Faculté de Théologie Protestante (Doyen Roger Mehl) Dr. Jonathan Wright, Christ Church, Oxford Zentralarchiv der Evangelischen Kirche in Hessen und Nassau, Darmstadt (Herr Ekkehard Kätsch und Mitarbeiter)

II. V E R Ö F F E N T L I C H T E Q U E L L E N U N D

DARSTELLUNGEN

ADOLPH, Walter: Kardinal Preysing und zwei Diktaturen. Sein Widerstand gegen die totalitäre Macht. Berlin 1971. A K T E N DEUTSCHER BISCHÖFE ÜBER DIE LAGEDER K I R C H E 1 9 3 3 - 1 9 4 5 . B e a r b . v o n L u d w i g V o l k . B d . 6 :

1943-1945 (Veröffentlichungen der Kommission für Zeitgeschichte. A 38). Mainz 1985. AMTSBLATT DER EVANGELISCHEN K I R C H E IN DEUTSCHLAND [ W e s t a u s g a b e ] . H g . v o n d e r K a n z l e i d e r

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BARTH, Karl: Zur Genesung des deutschen Wesens. Ein Freundeswort von draußen. Hg. von Kurt Müller. Stuttgart 1945. BARTH, Karl: Die Evangelische Kirche in Deutschland nach dem Zusammenbruch des Dritten Reiches. Stuttgart 1946. BENTLEY, James: Martin Niemöller. Eine Biographie. München 1985. BESIER, Gerhard: Zur Geschichte der Stuttgarter Schulderklärung vom 18./19. Oktober 1945. In: Gerhard Besier / Gerhard Sautter: Wie Christen ihre Schuld bekennen. Die Stuttgarter Schulderklärung 1945. Göttingen 1985, S. 9-61. BESIER, Gerhard: „Selbstreinigung" unter britischer Besatzungsherrschaft. Die Evangelischlutherische Landeskirche Hannovers und ihr Landesbischof Marahrens 1945-1947 (Studien zur Kirchengeschichte Niedersachsens. 27). Göttingen 1986. BETHGE, Eberhard / JASPER, Ronald C . D . (Hg.): An der Schwelle zum gespaltenen Europa. Der Briefwechsel zwischen George Bell und Gerhard Leibholz 1939-1951. Stuttgart, Berlin 1974. BOEGNER, Marc: Ein Leben für die Ökumene. Erinnerungen und Ausblicke. Frankfurt a. M . , Stuttgart 1970. BOYENS, Armin: Kirchenkampf und Ökumene 1933-1939. Darstellung und Dokumentation. München 1969. BOYENS, Armin: Kirchenkampf und Ökumene 1939-1945. Darstellung und Dokumentation unter besonderer Berücksichtigung der Quellen des Ökumenischen Rates der Kirchen. München 1973. BOYENS, Armin: Die Kirchenpolitik der amerikanischen Besatzungsmacht in Deutschland von 1944 bis 1946. In: Kirchen in der Nachkriegszeit. Vier zeitgeschichtliche Beiträge von Armin Boyens, Martin Greschat, Rudolf von Thadden, Paolo Pombeni (AKiZ. Β 8). Göttingen 1979, S. 7-99. BOYENS, Armin: Luthertum im Zeitalter der Diktatoren. Der Lutherische Weltconvent 19231947. In: Ulrich Duchrow (Hg.): Zwei Reiche und Regimente. Ideologie oder evangelische Orientierung? Internationale Fall- und Hintergrundstudien zur Theologie und Praxis lutherischer Kirchen im 20. Jahrhundert (Studien zur evangelischen Ethik. 11). Gütersloh 1977, S . 2 4 1 - 2 7 2 .

BOYENS, Armin: Das Stuttgarter Schuldbekenntnis vom 19. Oktober 1945. Entstehung und Bedeutung. In: VfZ 19,1971, S. 374-397. BOYENS, Armin: Treysa 1945 - Die evangelische Kirche nach dem Zusammenbruch des Dritten R e i c h e s . I n : Z K G 8 2 , 1971, S . 2 9 - 5 3 .

BRANDT, Wilhelm: Friedrich von Bodelschwingh. 1877-1946. Nachfolger und Gestalter. Bethel 1967. BUSCH, Eberhard: Karl Barths Lebenslauf: Nach seinen Briefen und autobiographischen Texten. München 1975. CAVERT, Samuel Me Crea: The American Churches in the Ecumenical Movement 1900-1968. New York 1968. CONWAY, John S.: Die Rolle der Kirchen bei der „Umerziehung" in Deutschland. In: Ursula Büttner (Hg.): Das Unrechtsregime. Internationale Forschungen über den Nationalsozialismus. Festschrift für Werner Jochmann zum 65. Geburtstag. Bd. 2: Die Verfolgung der Juden - Vertreibung und Exil - Belasteter Neubeginn (Hamburger Beiträge zur Sozial- und Zeitgeschichte. 22). Hamburg 1986, S. 357-372. CONWAY, John S.: How Shall the Nations Repent? The Stuttgart Declaration of Guilt, October 1945. In: The Journal of Ecclesiastical History, 38, 1987, S. 596-622.

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ABKÜRZUNGEN AC AGK AMG AMFA AKiZ AO APU ARAC BCC BK BMA BVP c. Capt. CC CCFA CCG(BE) CDU CIC CoE Col. CRE CSU CWS d. DC DEK DGAP DP DSC e.g. EAC EKD/EKID ERA ETO EZA FO FCC FIAT GB1DEK GCU Gestapo GFCC HA HJ

Acting Chief Arbeiten zur Geschichte des Kirchenkampfes American Military Government Administration Militaire Française en Allemagne Arbeiten zur Kirchlichen Zeitgeschichte Archives d'Occupation Française en Allemagne et en Autriche, Colmar Evangelische Kirche der altpreußischen Union Allied Religious Affairs Committee British Council of Churches Bekennende Kirche British Military Administration Bayerische Volkspartei Caisse Captain Cabinet Civil Commandement en Chef Français en Allemagne Control Commission for Germany (British Element) Christlich-Demokratische Union Counter Intelligence Corps Church of England Colonel Committee for Christian Reconstruction in Europe Christlich-Soziale Union Church World Service Dossier Deutsche Christen Deutsche Evangelische Kirche Direction Générale des Affaires Politiques Displaced Person Director of Staff Chaplaincy exempli gratia European Advisory Commission Evangelische Kirche in Deutschland Education and Religious Affairs (-Branch) European Theater of Operations Evangelisches Zentralarchiv in Berlin Foreign Office Federal Council of the Churches of Christ in America Field Intelligence Agency Technical Gesetzblatt der Deutschen Evangelischen Kirche German Country Unit Geheime Staatspolizei Groupe Français Conseil de Contrôle Hauptarchiv der von Bodelschwinghschen Anstalten, Bethel Hitler-Jugend

Abkürzungen IAC ICD

Internal Affairs and Communication (-Division) Information Control Division

ICPIS IfZ

International Christian Press and Information Service, Genf

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Institut für Zeitgeschichte, München International Missionary Council Joint Chief of Staff Karl Barth-Archiv, Basel Kommunistische Partei Deutschlands Konzentrationslager Landeskirchliches Archiv Landeskirchenrat Lieutenant Colonel Lutheran World Convent Lutheran World Federation Military Government Military Police manu propria Mouvement Républicain Populaire National Archives, Washington National Lutheran Council Nationalsozialismus, nationalsozialistisch Nationalsozialistische Deutsche Arbeiterpartei Nationalsozialistische Volkswohlfahrt Oberkirchenrat Office of Military Government for Germany, United States Office of Strategie Services Ökumenischer Rat der Kirchen Paquet Parteigenosse Public Health and Welfare (-Division) Public Relations and Information Services Control Public Record Office, London Prisoner of War Psychological Warfare Division Royal Army Chaplains' Department Record Group Reichsmark Sturmabteilung Sowjetische Besatzungszone Supreme Headquarters, Allied Expeditionary Forces Sozialdemokratische Partei Deutschlands Superintendent Schutzstaffeln Travel and Visit Bureau United Lutheran Church in America United Nations Relief and Rehabilitation Administration United States United States of America United States Forces, European Theater United States Group Control Council (US Group C C ) Union of Socialist Sovjet Republics

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340 VELKD VfZ WCC YMCA ZbKG ZKG

Abkürzungen Vereinigte Evangelisch-Lutherische Kirche Deutschlands Viertjahrshefte für Zeitgeschichte World Council of Churches Young Men's Christian Association Zeitschrift für bayerische Kirchengeschichte Zeitschrift für Kirchengeschichte

PERSONENREGISTER / BIOGRAPHISCHE ANGABEN Die biographischen Angaben dienen einer ersten Orientierung über die in den Dokumenten und Anmerkungen genannten Personen. Sie wurden überwiegend eigens für diese Edition ermittelt. Vollständigkeit ließ sich dabei nicht erreichen, auch eine gewisse formale Uneinheitlichkeit mußte in Kauf genommen werden, Irrtümer und Fehler sind nicht auszuschließen. Sofern bei einzelnen Personen Haft, Entzug der Lehrerlaubnis, Zwangspensionierung etc. angegeben sind, liegen ihnen ausschließlich politische bzw. kirchenpolitische Gründe (z.B. Mitgliedschaft in der Bekennenden Kirche) zugrunde.

AASGAARD, Johan Arnd, T h . D . L L . D . X X X I I I f., 244 f., 248 f., 254, 257, 2 6 4 , 2 9 4 geb. 5.4.1876 Albert Lea/Minnesota, gest.13.1.1966 Cokato/Minnesota, 1901 Ordination, 1901-1911 Pfarrer De Forest/Wisconsin, 1911-1925 Salem Church, Cass.Co. und Präsident Concordia College Moorhead/Minnesota, 1925-1954 Präsident of the Norwegian Lutheran Church of America (1946 umbenannt in: Evangelical Lutheran Church), 1925-1946 Chairman des Board of Foreign Missions, 1930 Mitglied des Exekutivkomitees der American Lutheran Conference, 1942 des Exekutivkomitees des Lutherischen Weltkonvents, 1940-1948 Präsident des American Relief for Norway. ADCOCK, Clarence Lionel 3 5 , 1 8 9 , 2 4 2 , 248 geb. 1895, gest. 1967, General, 1943/44 Stabschef für Logistik SHAEF, 1945 Chef G-5 (Civil Affairs Division) U S F E T u n d damit 3. Mann der amerikanischen Militärregierung, 1947-1949 amerikanischer Vorsitzender des Bipartite Control Office. ALBERTZ, Martin, Lic.theol. X X X V , 16, 59, 70, 72, 9 4 , 1 0 0 f., 1 2 6 , 1 5 9 , 1 6 6 , 2 9 0 geb. 7.5.1883 Halle/Saale, gest. 29.12.1956 Berlin, 1931-1953 Pfarrer und Superintendent Berlin-Spandau, als Mitglied der Bekennenden Kirche im Berliner Bruderrat und 1936-1945 Vorsitzender der Zweiten Vorläufigen Kirchenleitung der Deutschen Evangelischen Kirche, 194041 Gefängnis, 1945 Professor für reformierte Theologie Universität Berlin und für Neues Testament Kirchliche Hochschule Berlin. ALBRIGHT

274

1945 methodistischer US-Chaplain Berlin. ALBS, Wilhelm, Dr. 2 7 3 , 2 9 0 geb. 27.1.1907, 1931 Priesterweihe, 1936 Kurat Greifenberg/P„ 1940 Caritasdirektor Berlin, 1961 Ordinariatsrat, 1965 Vorsitzender des Diözesancaritasverbandes, 1972 Domkapitular, 1975-1979 Stellvertreter des Generalvikars. ALEXANDER, Harold Rupert Leofrice George 75 geb. 19.12.1891, seit 1946 Viscount Alexander of Tunis, Berufsoffizier, 1943 Kommandeur der 18. Army Group in Nordafrika, 1943/44 der 15. Army Group in Italien, 1944 Feldmarschall, 1944/45 alliierter Oberbefehlshaber im Mittelmeerraum, 1946 Gouverneur von Kanada. ALEXANDER ( L o u t c h y )

2 7 4 , 291

geb. 1891 in Wolhynien, 1930 Eintritt ins Kloster (Bulgarien), 1937 Weihe zum Diakon und Priester in Berlin, 1945 russisch-orthodoxer Bischof von Bad Kissingen und Bayern, 19521971 Bischof von Berlin und Deutschland. ALTHAUS, Paul d. J . , Dr.theol. 176 f., 181 geb. 4.2.1888 Obershagen, gest. 18.5.1966 Erlangen, 1919 Professor für Systematische Theologie und Neues Testament Rostock, 1925-1956 Erlangen (1947 vorübergehend von der Militärregierung entlassen), 1926-1964 Präsident der Luthergesellschaft.

342

Personenregister/ Biographische Angaben

ARNAL, Pierre Albert 243 geb. 21.9.1904 Soisy-sous-Montmorency, hoher Diplomat der Vichy-Regierung, 1945 Colonel und Administrateur du Pays de Bade, 1946 Direktor des Office du Commerce Extérieur der französischen Besatzungszone, 1947 Gesandter Düsseldorf, 1948 Beigeordneter Generaldirektor der Joint Export-Import-Agency in Frankfurt. ARNDT, Johannes (Hans), D D . 237 geb. 17.5.1905 St. Petersburg/Rußland, 1931-1945 baptistischer Prediger Berlin-Steglitz, 19451959 Bundesjugendwart im Gemeindejugendwerk des Bundes Evangelisch-Freikirchlicher Gemeinden Bad Pyrmont, ab 1949 Hamburg, 1959 Pastor Rüschlikon/Schweiz, 1964-1970 Hannover, 1965-1973 Präsident des Bundes Evangelisch-Freikirchlicher Gemeinden in Deutschland. ARNDT, Karl J . 191 ff. geb. 17.9.1903 St. Paul/Minnesota, Germanist, 1945-1949 Leiter der Religious Affairs Abteilung der amerikanischen Militärregierung für Württemberg, Lutheraner (Missouri-Synode). ARNIM, Hans Ludwig Hermann Constantin von, Dr.jur. 99 geb. 12.10.1889 Willmine/Kr. Templin, gest. 9.6.1971 Berlin, 1922 Regierungsrat in der Reichsfinanzverwaltung, 1927 beurlaubt zum Evangelischen Konsistorium der Mark Brandenburg als Hilfsarbeiter, 1928 Konsistorialrat, 1936 Oberkonistorialrat, 1945-1958 Konsistorialpräsident, 1945 Mitbegründer der C D U in Berlin. ARNIM-KRÖCHLENDORFF, D e t l e v v o n

218

geb. 15.9.1878 Berlin, gest. 1.2.1947 Berlin, aktiver Offizier, Gutsbesitzer, Mitglied des Hauptvorstandes der Evangelisch-Lutherischen Vereinigung in Altpreußen, des Deutschen Evangelischen Kirchenausschusses, Oktober 1934 des Reichsbruderrats, 1934 des Lutherischen Rates, 1936 des Rates der Deutschen Evangelischen Kirche, Vorsitzender des lutherischen Konvents der Bekenntnissynode der Deutschen Evangelischen Kirche, 1945 Referent im Konsistorium Berlin (Brandenburg). ASMUSSEN, Hans, D . D D . X X , X X I I I , X X X I I , 14, 73, 85, 117, 126, 131, 135 f., 159, 186, 193, 197,198 f., 200 ff., 211 f., 213 f., 215 f., 225 f., 2 5 1 , 2 5 9 , 2 6 4 , 2 8 4 f., 295,298 f., 307,309,312 f. geb. 21.8.1898 Flensburg, gest. 30.12.1968 Speyer, 1923 Pfarrer, 1932 Altona (1934 zwangspensioniert), 1934 Mitglied ds Reichsbruderrates, 1936 Pfarrer Berlin-Lichterfelde, 1941 Gefängnisstrafe, 1942 Aushilfspfarrer im Dienst der württembergischen Landeskirche, 1945-1948 Leiter bzw. Präsident der Kirchenkanzlei der E K D , 1948-1955 Propst Kiel. ATTLEE, Clement Richard, Earl (seit 1955) X X X V I , 2 6 0 , 2 9 5 geb. 3.1.1883 Putney/London, gest. 8.10.1967 London, Rechtsanwalt, 1922-1955 Abgeordneter, 1935-1955 Führer der Labour Party, 1940-1945 mehrfach Minister, 1945-1951 Premierminister. AUBREY, M e l b o u r n E v a n s

XXXV, 257,259,266,280, 284,291,295,

305

geb. 1885, baptistischer Reverend, 1925-1948 Generalsekretär der Baptist Union of Great Britain and Ireland, 1936 Moderator des Federal Council of the Evangelical Free Churches of England. BAILLIE, John X X X V , 137,257,259, 266 f., 2 7 9 , 2 8 1 , 2 8 6 , 2 8 9 , 2 9 1 , 294 f., 305 geb. 26.3.1886 Gairloch/Schottland, gest.September 1960, 1927 Professor für Systematische Theologie Toronto und New York City, ab 1934 Dozent Edinburgh, 1950-1956 Dekan der Theologischen Fakultät Edinburgh, 1943 Moderator der Assembly der Church of Scotland, ab 1954 einer der Präsidenten des Ökumenischen Rates der Kirchen. BARTH, Karl, D . X X , X X X I , X X X V I I I , 51 f., 70, 81, 86 f., 94,112 ff., 123, 126, 131, 153, 170, 200, 211,268 f., 2 7 3 , 2 8 9 , 301 geb. 10.5.1886 Basel, gest. 10.12.1968 Basel, 1911 Pfarrer, 1921 o. Professor für Systematische Theologie Göttingen, 1925 Münster, 1930 Bonn (1935 amtsenthoben), 1935-62 Basel, 1934 Mitglied des Reichsbruderrates.

Personenregister / Biographische Angaben

343

BEAM, Jacob D . X X V I I , X X X I I , 31 f., 33 ff. geb. 24.3.1908 Princeton, 1931-1934 Vizekonsul Genf, 1934-1940 Sekretär der US-Botschaft Berlin, 1941-1945 London, 1945-1947 Stellvertretender Leiter des Office of Political Affairs der amerikanischen Militärregierung, 1952/53 Leiter der US-Botschaft Moskau, 1953 Stellvertretender Leiter des politischen Planungsstabs im State Department, 1957-1961 Botschafter Warschau, 1966-1969 Prag, anschließend Moskau. ΒΕΑΓΠΕ, Arthur James

140

geb. 28.6.1914,1941 Mitarbeiter Intelligence Corps, 1945 Major, Education and Religious Affairs Branch der britischen Militärregierung (Region Hannover), seit 1951 Professor für Griechisch Edinburgh. BECKER, R e i n h a r d

150

geb. 11.2.1897 Ober-Rosbach/Hessen, gest. 13.9.1980 Seeheim-Jugenheim/Hessen, 1923 Ordination, 1923 Pfarrverwalter Worms, 1927 Albig/Rheinhessen, 1927-1950 Pfarrer Albig, 1945 kommissarischer Superintendent Rheinhessen, 1948 Beauftragter der Kirchenleitung in Rheinhessen und im französisch besetzten Teil Nassaus, 1950 Propst von Rheinhessen, 19561962 Oberkirchenrat und Mitglied der Kirchenleitung. BECKMANN, Joachim, D . Dr.phil. Lic. 16, 85 geb. 18.7.1901 Wanne-Eickel, gest. 18.1.1987 Düsseldorf, 1926 Ordination und Vereinsgeistlicher Wiesbaden, 1928 Soest, 1933-1945 Düsseldorf, 1933 Gründer der Rheinischen Pfarrerbruderschaft (Vorläufer des Pfarrernotbundes), als Mitglied der Bekennenden Kirche seit 1934 im Reichsbruderrat, 1945 Mitglied der rheinischen Kirchenleitung und Dozent Kirchliche Hochschule Wuppertal, 1951 Professor ebd., 1958-1971 Präses der rheinischen Kirche. BEHNKEN, John William, Dr. 245 geb. 19.3.1884 Cypress/Texas, 1906 Ordination, 1908-1935 luth. Pfarrer Houston/Texas, 1935 Präsident der Missouri-Synode. BELL, Edwin Α . , B D . D D . 254 geb. in Georgia/US A, gest. mit 83 Jahren in Evanston/ Illinois, während des Ersten Weltkrieges Mitarbeiter beim Y C M A , Kriegsdienst, ab 1918 Missionspfarrer der American Baptist Home Mission Society in Wyoming, Michigan und Colorado, seit 1943 Sonderbeauftragter der Foreign Mission Societies in Europa, vor allem tätig bei der Wiedereingliederung von Heimatkirchen und Flüchtlingsgemeinden. BELL, George Kennedy Allen X I X , X X V I I I , X X X I , X X X V I f., 68,184,186,191 f., 194,196 f., 202 f., 2 0 3 , 2 0 4 f., 209 f., 2 1 2 , 2 1 4 , 2 2 0 , 2 2 4 ff., 267,274,281, 301, 310 geb. 4.2.1883 Hayling Island, gest. 3.10.1958 Canterbury, 1924 Domdechant von Canterbury, 1929-1958 Bischof von Chichester, 1932 Vorsitzender des Ökumenischen Rates für Praktisches Christentum, 1948-1955 Vorsitzender des Zentralausschusses des Ökumenischen Rates der Kirchen. BENDER, Julius, D.theol.h.c. 6 9 , 2 4 3 , 297 geb. 30.8.1893 Michelfeld/Baden, gest. 19.1.1966 Karlsruhe, 1919 Ordination, 1922 Pfarrverweser Meßkirch, 1928-1940 Vorsteher des Diakonissenhauses Nonnenweier/Baden, 1940 Kriegsdienst, 1945 Mitglied des erneuerten Oberkirchenrats Karlsruhe, 1946-1964 badischer Landesbischof. BENDER, K a r l , D .

243

geb. 28.2.1881 Karlsruhe, gest. 21.3.1961 Karlsruhe, Pfarrer, 1924-1933 Mitglied der badischen Kirchenregierung, 1930-1933 Vorsitzender der Kirchlich Positiven Vereinigung in Baden, 1933 Stellvertreter des Landesbischofs, 1.11.1945 Ruhestandsversetzung auf eigenen Antrag. BENES (Benesch), Eduard 183 geb. 28.5.1884 Kozlany, gest. 3.9.1948 Sezimovo Usti/Böhmen, seit 1918 Außenminister der Tschechoslowakei, 1921/22 zugleich Ministerpräsident, Dezember 1935 bis Oktober 1938 Staatspräsident, 1940 Präsident der Exilregierung in London, Mai 1945 erneut Staatspräsident bis Februar 1948.

344

Personenregister / Biographische Angaben

BENN, Ernst-Viktor, Dr.jur. 102 geb. 18.6.1898 Sellin Kr. Königsberg/Neumark, 1925 juristischer Hilfsreferent, 1930 Konsistorialrat Evangelischer Oberkirchenrat Berlin, 1936 Oberkonsistorialrat, 1940-1945 Kriegsdienst und Gefangenschaft, 1952 Präsident des Landeskirchenamts Hannover, seit 1953 leitende Position in der Stahlindustrie. BERGÉR, Wilhelm

87

geb. 28.9.1891 Hanau, gest. 28.7.1975 Darmstadt, 1918 Ordination, 1918 Vikar König/Odenwald, 1920 Pfarrer, 1927-1949 Darmstadt, 1945 Stellvertreter des Superintendenten von Starkenburg und Mitglied der Vorläufigen Leitung von Hessen (-Darmstadt), 1949 Oberkirchenrat und Mitglied der Kirchenleitung, 1926-1949 Gründer und Vorsitzender des Evangelischen Presseverbandes für Hessen, 1934-1949 Vorsitzender des hessischen Landesverbandes des Evangelischen Bundes. BERGGRAV, Eivind XXXIV, X X X V I , X L , 107, 194 f., 204,224 geb. 25.10.1884 Stavanger, gest. 14.1.1959, seit 1909 Redakteur und Lehrer, 1919 Pfarrer Hurtdal, 1929 Bischof Troms0,1937-1951 Bischof von Oslo und Primas der Kirche von Norwegen, 1942-1945 in Haft, 1950 einer der Präsidenten des Ökumenischen Rates der Kirchen. BERNUS, Franz von 17,240 f., 311 geb. 17.11.1882 Frankfurt a. M., gest. 27.3.1959 Wiesbaden-Biebrich, 1909 Ordination, 1911 Pfarrer Oberdreis/Neuwied, 1921 Dillenburg, 1925-1953 Wiesbaden, 1945 Mitglied der Vorläufigen Kirchenleitung Nassaus, 1945-1947 Stellvertretender Vorsitzender des Verbindungsausschusses der hessischen Teilkirchen, 1952/53 Dekan Wiesbaden-Stadt. BERSELL, Petrus Olof Immanuel, D . D . L L . D . X X I X geb. 6.5.1882 Rock Island/Illinois, gest. 1.5.1967, 1906 Ordination, 1923 Vice President Iowa Conference of the Augustana Lutheran Church, 1928-1935 President ebd., 1935-1967 President und President Emeritus of the Augustana Evangelical Lutheran Church, 1941 -1945 President of the National Lutheran Council of America, 1948-1952 Mitglied des Exekutivkomitees des Lutherischen Weltbundes, 1948-1961 Mitglied des Zentralausschusses des Ökumenischen Rates der Kirchen. BESTE, N i k l o t , D .

129

geb. 30.6.1901 Ilow, gest. 24.5.1987 Gießen, 1927 Pfarrer, Vorsitzender des mecklenburgischen Bruderrats, 1936 Mitglied des Reichsbruderrats, 1946-1971 mecklenburgischer Landesbischof, 1968-1971 Leitender Bischof der Vereinigten Evangelisch-Lutherischen Kirche in der DDR. BETHGE, Eberhard, D. 16,101,104,159,273,290 f. geb. 28.8.1908 Warchau/Provinz Sachsen, 1935-1940 Studieninspektor Predigerseminar Finkenwalde, danach Missionsinspektor Goßnersche Mission Berlin, 1945 persönlicher Referent von Bischof Dibelius, 1945-1960 Studenten- und Auslandspfarrer in Berlin bzw. London, 1961-1976 Leiter des Pastoralkollegs Rengsdorf/Rheinland. BETTS, T h o m a s J .

35

geb. 14.6.1894 Baltimore/Maryland, Berufsoffizier, 1944/45 Intelligence Officer SHAEF, Mai 1945 Direktor Intelligence U S G C C , 1947 Militârattaché Warschau. BEZZEL, H e r m a n n von

178

geb. 1861, gest. 8.6.1917 München, 1909-1917 Präsident des Oberkonsistoriums München. BIERBAUM, K u r t

271, 288 f.

geb. 28.8.1904 Potsdam, 1930 Ordination, 1931 Pfarrer Glasow/Neumark, 1939 Standortpfarrer Stolp, Militärpfarrer, 1946 Pfarrer Heiligenhafen. BILLOTTE, Pierre

152

geb. 1906, französischer General und Politiker, 1945 Militärgouverneur von Rheinland-Hessen-Nassau, 1946-1950 Delegierter bei denVereinten Nationen, 1951-1955 und 1962-1978 Abgeordneter der Nationalversammlung, 1955/56 Verteidigungsminister, 1966-1968 Staatsminister.

Personenregister/Biographische Angaben

345

BISMARCK, O t t o von X X , 44, 50,144, 154, 198 geb. 1.4.1815 Schönhausen an der Elbe, gest. 30.7.1898 Friedrichsruh, seit 1865 Graf, seit 1871 Fürst, 1871-1890 Reichskanzler. BLAUM, Kurt Fritz Johannes, Dr.jur. Dr.rer.pol. 188 geb. 10.4.1884 Straßburg, gest. 26.11.1970 Homburg vor der Höhe, 1908 Stadtverwaltung Straßburg, 1921-1933 Oberbürgermeister Hanau, 1941/42 Wehrwirtschaftsoffizier, 1945 Oberbürgermeister Hanau, 1945/46 Frankfurt, 1947 Präsident des Landesamtes für Vermögenskontrolle in Hessen. BODELSCHWINGH, Friedrich von, D . X X V I I , X X X I , X X X V , 2 5 , 3 1 , 3 3 f., 4 0 , 4 2 f., 4 5 , 4 8 , 85 f., 125 f., 131, 138 f., 167,227, 2 7 7 f . , 292 geb. 18.8.1877 Bethel, gest. 4.1.1946 Bethel, 1903 Ordintion, 1910-1946 Leiter der von seinem Vater gegründeten von Bodelschwinghschen Anstalten, 1933 (designierter) Reichsbischof der Deutschen Evangelischen Kirche (27. Mai - 24. Juni), Mitglied des Centrai-Ausschusses für die Innere Mission, des Deutschen Evangelischen Missionsrats. BODENSIECK, J u l i u s , D r .

198

geb. 19.6.1894 Hameln, gest. 28.4.1986 Amora/Colorado, 1910 amerikanischer Staatsbürger, 1917 Ordination (Iowa Synod), 1908 Professor für Latein und Griechisch Wartburg College, Waverly/Iowa, 1921 Professor für Neues Testament Wartburg Theological Seminary, Dubuque/Iowa, 1940 Präsident, 1948/49 Verbindungsmann des Federal Council of the Churches of Christ in America zur amerikanischen Militärregierung und zu den deutschen Kirchen, 19491953 Beauftragter des Lutherischen Weltbundes in Europa, 1945 Professor of Bible Wartburg Theological Seminary. BOEGNER, Marc X I X , X X I X , X L , 107,194, 2 0 4 , 2 8 0 , 2 9 4 geb. 21.2.1881 Epinal/Frankreich, gest. 19.12.1970 Straßburg, 1905 Ordination, 1911 Pfarrer der Pariser Missionsgesellschaft, 1918-1954 Passy, 1929-1961 Präsident des Conseil de la Fédération protestante de France, 1938-1954 Mitglied und Präsident des Conseil National de l'Eglise reformée de France, 1948-1954 Mitbegründer und einer der Präsidenten des Ökumenischen Rates der Kirchen. BÖHM, Hans, D . Dr.phil. 16, 59, 70, 72, 93 f., 98 f.,102, 126, 129,273 f., 277,290 f. geb. 5.5.1899 Hamm, gest. 3.4.1962 Berlin, 1934 Pfarrer Berlin, 1936 Mitglied der Zweiten Vorläufigen Leitung der Deutschen Evangelischen Kirche, 1945 Propst von St. Petri zu Berlin, 1949-1959 Geistlicher Leiter der Abteilung Berlin des Konsistoriums mit Amtsbezeichnung Propst. BOGNER, W i l h e l m

8 5 , 177 f . , 181, 2 5 2

geb. 8.5.1897 Fünfbronn/Franken, gest. 6.12.1946 Autounfall bei Darmstadt, 1933 Pfarrer Augsburg, 1939-1945 Dekan ebd., 1935 theologischer Hilfsreferent Landeskirchenrat München, 1945 Oberkirchenrat, als Mitglied der Bekennenden Kirche 1936 im Reichsbruderrat. BOHLE, Ernst Wilhelm 34 geb. 28.7.1903 Bradford/England, gest. 9.11.1960 Düsseldorf, 1933 Leiter der Auslandsorganisation der NSDAP, 1937-1941 Chef der Auslandsorganisation im Auswärtigen Amt, Staatssekretär, 1943 SS-Obergruppenführer. BONHOEFFER, Dietrich, D . X X X V I , 198,202, 210,214,227,290 geb. 4.2.1906 Breslau, gest. 9.4.1945 (hingerichtet) KonzentrationslagerFlossenbürg, 1928 Vikar Barcelona, 1931 Privatdozent Berlin, 1933 Pfarrer London, 1935-1937 Dozent am Predigerseminar der Bekennenden Kirche Finkenwalde, 1936 Entzug der Lehrbefugnis an der Universität, 1938 Ausweisung aus Berlin, 1943 Verhaftung. BONIVARD, F r a n ç o i s

187

geb. 1493 Seyssel (Savoyen), gest. 1570 Genf, Freiheitskämpfer. BRAUNE, Paul Gerhard, D . 43 geb. 16.12.1887Tornow, Kr. Landsberg/Warthe, gest. 19.9.1954 Bethel, 1913 Ordination, 1913 Pfarrer Hohenkränig bei Grabow/Neumark, 1922-1954 Leiter der Hoffnungsthaler Anstal-

346

Personenregister / Biographische Angaben

ten, Lobetal, und Bürgermeister von Lobetal, 1931-1954 Mitglied des Vorstandes, seit 1946 Stellvertreter des Präsidenten des Centrai-Ausschusses für Innere Mission. BROMAGE, A r t h u r

1

geb. 27.2.1904 East Windsor/Connecticut, 1938 Professor für Politikwissenschaft Michigan, 1943 Armeedienst, 1945 Colonel bei der amerikanische Militärregierung für Bayern, 19461972 Professor Michigan. BROOK, R o b i n

135

1945 britischer Lieutenant-Colonel, Bad Oeynhausen. BROZEN-FAVEREAU

XXI

1946-1948 Délégué Supérieur pour le Gouvernement Militaire de Hessen-Palatinat. BRUNOTTE, Heinz, D . 4 6 , 1 0 2 , 1 3 4 f., 159 geb. 11.6.1896 Hannover, gest. 2.2.1984 Hannover, 1927 Pfarrer, 1936-1945 Oberkonsistorialrat Kirchenkanzlei der Deutschen Evangelischen Kirche, 1946 Oberlandeskirchenrat im Landeskirchenamt Hannover, 1949-1965 Präsident der Kirchenkanzlei der Evangelischen Kirche in Deutschland und Präsident des Lutherischen Kirchenamts der Vereinigten EvangelischLutherischen Kirche Deutschlands. BRUNNER, E m i l

8 6 f.

geb. 23.12.1889 Winterthur/Schweiz, gest. 6.4.1966 Zürich, 1916 Pfarrer Obstalden, 1922 Privatdozent, 1924-1953 Professor für Systematische und Praktische Theologie Zürich. BUCHHOLZ, Peter 61,96 f., 2 7 3 , 2 9 0 geb. 31.1.1888 Ober-Pleis, Bezirk Köln, gest. 4.5.1963, Gefängnispfarrer Tegel/Berlin, 1945 katholischer Vertreter im Beirat für kirchliche Angelegenheiten beim Magistrat von Berlin. BÜLOW, Mary von 292 1945-1946 vorübergehend Oberin im Krankenhaus des Johannesstifts Berlin. BULTMANN, R u d o l f , D .

119

geb. 20.8.1884 Wiefelstede/Oldenburg, gest. 30.7.1976 Marburg, 1912 Privatdozent für Neues Testament Marburg, 1916 Professor Breslau, 1920 Gießen, 1921-1961 Marburg. BURKE-GAFFNEY, Edward Sebastian 277,292 geb. 17.8.1900, britischer Berufsoffizier, 1945 Colonel, 1949 Brigadier, 1954 Major-General, 1954 Ruhestand. BURKERT, K a r l

176

geb. 20.5.1892 Uffenheim, 1916 Ordination, 1922 Pfarrer Gastenfelden, 1931 Diakonissenanstalt Neuendettelsau, 1947 Oberkirchenrat und Kreisdekan in Bayreuth. BUSCH, Wilhelm 4 0 , 4 5 geb. 27.3.1897 Elberfeld, gest. 20.6.1966 Bremen, 1923 Ordination, 1924 Pfarrer Essen, 19311962 Jugendpfarrer (Weigle-Haus) Essen. BYRNES, James Francis 1,29,120,122,125 geb. 22.1.1879 Charleston/South Carolina, gest. 10.4.1972 Columbia/South Carolina, 19301941 Senator, 1945-1947 amerikanischer Außenminister, 1951-1955 Gouverneur South Carolina. BYRON, George Gordon Noel 187 geb. 22.1.1788 London, gest. 19.4.1824 Mesolongion/Griechenland, Lord, englischer Dichter. CABROL, A .

185

1945 französischer Militärpfarrer. CAIRNS, David, D D . X X X V , 164 ff. geb. 11.6.1904 Ayton/Berwickshire, Theologiestudium Aberdeen, Oxford und Zürich, 1935 Ordination Church of Scotland, 1940-1945 Militärpfarrer, 1947 Professor für Praktische Theologie Christ's College Aberdeen. CALVIN, J o h a n n

170

geb. 10.7.1509 Noyon (Picardie), gest. 27.5.1564 Genf, Reformator.

Personenregister / Biographische Angaben

347

CASALIS, Georges, D. Dr.theol. 220 geb. 4.1.1917 Paris, gest. 16.1.1987 Managua/Nicaragua, 1940 Generalsekretär der Fédération des associations chrétiennes d'étudiants, 1943 reformierter Pfarrer, 1950-1950 Feldgeistlicher Berlin, 1950 Pfarrer Straßburg, 1961-1973 Professor für Praktische Theologie (faculté libre) Paris. CAVERT, SamuelMcCrea, Dr. XXXII f., 184 f., 186,188 f., 191,193 f., 195,200,204,220,225, 237 f., 242,204,311 geb. 9.9.1888 Charlton/New York, gest. 21.12.1976 Bronxville, presbyterianischer Pfarrer, 1920-1954 Sekretär, seit 1921 Generalsekretär des Federal Council of the Churches of Christ in the USA, 1946 Verbindungsmann zur amerikanischen Militärregierung und zu den deutschen Kirchen. CHAILLET, Pierre

146

geb. 13.5.1900 Scey-en-Varais, gest. 27.4.1972 Lyon, Jesuit, ab 1939 Organisator verschiedener Hilfskomitees für verfolgte Juden, 1941-1944 Gründer und Herausgeber der Untergrundzeitschrift „Cahier du Témoignage chrétien", 1944 Unterstaatssekretär für Gesundheitswesen in der Provisorischen Regierung, 1945 Mitglied des Comité Interministériel des Affaires Allemandes, 1962-1969 Jesuitenvorsteher in Grenoble. CHEVAL, R é n é J .

153,280,294

geb. 4.10.1918 Besançon, 1942 Gymnasiallehrer Lyon, 1945 französischer Kontrolloffizier für die Universität Tübingen, 1948-1954 Direktor Institut culturel franco-allemand Tübingen, später Stuttgart, 1963 Professor Universität Rennes, 1966-1973 Kulturattaché Bonn, 19731978 Wien. CLAY, Lucius Dubignon XXVI, XLII, 1, 254,264 f., 298, 303 ff. geb. 23.4.1897 Marietta/Georgia, gest. 16.4.1978 Cape Cod/Massachusetts, General, 1945 Stellvertretender Militärgouverneur der amerikanischen Besatzungszone, 1947-1949 Militärgouverneur, 1961-1963 Sonderbeauftragter für Berlin-Fragen. CLOOS, Hans, Dr. 119 geb. 8.11.1885 Magdeburg, gest. 26.9.1951 Bonn, 1914 Privatdozent Marburg, 1919 o. Professor für Geologie Breslau, 1926 Bonn. CLUTTON-BROCK, Arthur Guy

224

geb. 5.4.1906, 1936 Principal Probation Officer for the Metropolitan Police Court District, 1940 Head of Oxford House, 1945 Religious Affairs Officer der Control Commission for Germany (British Element), 1946 Christian Reconstruction in Europe, 1947 Agricultural Labourer, 1949 Agriculturalist St.Faith's Mission, 1959-1965 Field Worker der African Development Trust, 1971 Ausweisung aus Rhodesien, seit 1965 unabhängiger Sozialarbeiter, 1972 Ruhestand. COCKBURN, James Hutchinson, DD. XXVIII, 107, 156 geb. 29.10.1882 Paisley, gest. 20.6.1973, 1908 Pfarrer Mearns and Battlefield/Glasgow, 19181945 Dunblane Cathedral, seit 1927 verschiedene Ämter in der Church of Scotland, 1941 Moderator ebd., Chaplain to the King and the Queen, 1941-1944 Convener Committee of International Church Relations, 1942-1944 Vice Chairman British Council of Churches, 1945-1948 Director Department of Reconstruction Aid World Council of Churches. COTTER, Arthur XXIVf., XXXIV, XLI, 136,225, 227,258, 266 ff., 295 britischer Pfarrer, 1923 Ordination, 1924 Pfarrer Los Angeles, 1936 Pfarrer Chantilly, 19401944 Gesandtschaftspfarrer Paris, 1945-1947 Mitarbeiter der Control Commission for Germany (British Element), 1947 Pfarrer der Rio Tinto Minen Huelva/Spanien, 1950-1958 Pfarrer Chichester und Rektor von Lissadell. CROUS, D r .

136

1945 Göttingen. CRUM, E ari Le V ( e r n e )

87, 90, 1 2 3 , 1 2 6 , 1 2 9 f f . , 242

geb. 13.5.1891 Athens/Pennsylvania, 1918/19 Militärpfarrer, 1921 Assistent Professor für Alt-

348

Personenregister/Biographische Angaben

philologie New York University, 1926 State University of Iowa, 1929 Professor Lehigh University, 1943 Militärdienst G-5/SHAEF, 1945 Major ERA-Branch/USFET Frankfurt, 1945/46 Universitätsoffizier für Heidelberg, 1949 Ehrensenator Universität Heidelberg, 1950 Leiter des Departments für Klassische Sprachen Lehigh University. CURTIS

135

1945 britischer Captain, Bad Oeynhausen. CuRZON, George

97

geb. 11.1.1859 London, gest. 20.3.1925 London, seit 1921 Marquess C. of Kedleston, 19191924 britischer Außenminister. D'ARMS, Edward F. 5 1945 Major, ERA-Branch, amerikanische Militärregierung Stuttgart, später Militärregierung für Bayern. DAVIDSON, Randall Thomas 224 geb. 7.4.1848 Edinburgh, gest. 25.5.1930 Chelsea, 1874 Ordination, 1891 Bischof von Rochester, 1895 Bischof von Winchester, 1903-1928 Erzbischof von Canterbury. DAVIS 35,70 1945 Colonel, amerikanische Militärregierung Frankfurt. DAVIS, Hugh O. 35 1945 Lieutenant-Colonel, Public Relations Division, amerikanische Militärregierung Frankfurt. DAWSON, William W.

X X V I I , 193, 197,208

geb. 1893, gest. 1947, 1927 Dozent für Rechtswissenschaft Western Reserve University, 1945/46 amerikanischer Militärgouverneur für Württemberg-Baden. DEISSMANN, Adolf, D. DD Litt. 284 geb. 7.11.1866 Langenscheid/Nassau, gest. 5.4.1937 Wünsdorf bei Berlin, 1892 Privatdozent Marburg, 1895 Pfarrer und theologischer Lehrer Herborn, 1897 Professor für Neues Testament Heidelberg, 1908 Berlin. DIBELIUS, Martin, D. Dr. phil. 242 geb. 14.9.1883 Dresden, gest. 11.11.1947 Heidelberg, 1910 Privatdozent Berlin, 1915 o. Professor für Neues Testament Heidelberg. DIBELIUS, Otto, Dr.phil. Lic.theol. X X X I f., XXXIV, X L , 16, 43, 57 ff., 72, 85 f., 93,102 ff., 107,122,124,128 f., 131,158 f., 163,191 ff., 196,200 f., 208 f., 217,225 f., 256,260,264,274 ff., 282,284 ff., 290,291 f., 295, 308 f. geb. 15.5.1880 Berlin, gest. 31.1.1967 Berlin, 1925 Generalsuperintendent der Kurmark, 1933 zwangspensioniert, Mitarbeit in der berlin-brandenburgischen Bekennenden Kirche, 19451966 Bischof von Berlin-Brandenburg, 1945 Mitglied und 1949-1961 Vorsitzender des Rates der Evangelischen Kirche in Deutschland, 1954-1961 einer der Präsidenten des Ökumenischen Rates der Kirchen. DIEHL, Ludwig 147, 149 geb. 17.1.1984 Weilerbach/Pfalz, gest. 15.10.1982 Zweibrücken, 1918 Ordination, 1924 Pfarrer Mackenbach, 1934-1945 Landesbischof der pfälzischen Landeskirche, 1935-1937 Mitglied des Reichskirchenausschusses, 1945-1963 Pfarrer Mackenbach. DIERKS (DIERCKS) 239,248,258 Pastor der Missouri Synode, Leiter des Lutheran Service Center in Frankfurt. DIESTEL, Max Karl Julius 85, 99 geb. 7.11.1872 Tübingen, gest. 2.11.1949 Stuttgart, 1897 Seemannspastor, 1903 Pfarrer Dettingen/Hohenzollern, 1909 Berlin-Wilmersdorf, 1914 Superintendent Sigmaringen, 1925 BerlinLichterfelde, 1946-1948 Generalsuperintendent Berlin. DIETZE, Constantin von, Dr.rer.pol, D. 66 geb. 9.8.1891 Gottesgnaden, Kreis Calbe, gest. 18.3.1973 Freiburg/Breisgau, 1927 o. Profes-

Personenregister/Biographische Angaben

349

sor für Volkswirtschaft Jena, 1933 Berlin, 1937-1959 Freiburg, 1955-1961 Präses der EKDSynode. DOERNE, Martin, D.theol Dr.phil. 85 geb. 30.3.1900 Schönbach Kr. Löbau/Sachsen, gest. 2.9.1970 Göttingen, 1925 Pfarrer Löbau, 1927 Studiendirektor des Predigerseminars Lückendorf, 1934 o. Professor für Praktische Theologie Leipzig, 1947 Rostock, Professor mit Lehrstuhl Halle/Saale, 1954 Göttingen. DOERR, Emil Adolf, Dr.jur. 148 geb. 3.12.1882 Plankstadt/Mannheim, gest. 15.1.1948 Heidelberg, 1908 Verrechnungsgehilfe, 1914 Finanzamtmann, 192 Oberregierungsrat, 1924 juristischer Oberkirchenrat der badischen Landeskirche, 1933 Geschäftsleitender Vorsitzender des Oberkirchenrats, 1945 suspendiert. DREISBACH

235

1945 baptistischer Prediger München. DRESS, Walter, Lic.theol. D. 143 geb. 18.6.1904 Berlin, gest. 6.2.1979 Berlin, bis 1938 Privatdozent Berlin, seit 1937 Dozent Kirchliche Hochschule und Pfarrer Berlin, 1946 Lehrauftrag Universität Berlin für Theologie und Geschichte, 1956 Pfarrer Berlin. DRUITT, Geoffrey Poulter 137 1930 Ordination, 1934-1943 britischer Militärseelsorger, 1944 Stellvertretender Chaplain General, 1946 Assistant Chaplain General, 1948-1950 Oberkommando Nord, bis 1969 Gefängnisseelsorger Licoln und Dartmoor. DÜRR, Karl 66 f. geb. 31.1.1892 Pforzheim, gest. 28.9.1976 Pforzheim, 1920 Ordination, 1925 Pfarrer Pforzheim, 1935 Freiburg, 1934 Vorsitzender des badischen Bruderrats, 1935 Mitglied des Reichsbruderrats, 1945-1958 Oberkirchenrat, seit 1949 ständiger Vertreter des Landesbischofs. DUHM, Andreas, Dr.theol. 242 geb. 22.2.1883 Göttingen, gest. 23.11.1975 Heidelberg, 1907 Ordination, 1918 Pfarrer Aglasterhausen/Baden, 1928 Studentenpfarrer Heidelberg, 1934 Pfarrer Wehr/Baden, bis 1945 Dozent für Praktische Theologie Heidelberg (entlassen). DULLES, Allen Welsh XXV, X X X I , X X X I I I geb. 7.4.1893 Watertown/New York, gest. 29.1.1969 Washington/D.C., 1942-1945 Leiter des Office of Strategie Services in Bern, 1953-1961 Leiter der Central Intelligence Agency (CIA). DULLES, John Foster X X X I geb. 25.2.1888 Washington/D.C., gest. 24.5.1959 Washington/D.C., Vorsitzender der Kommission zur Beratung der Grundlagen eines gerechten und dauerhaften Friedens des Federal Council of the Churches of Christ in America, 1953-1959 Außenminister der Vereinigten Staaten. ECHOLS, Oliver P. 264 geb. 4.3.1892 Charlottesville/Virginia, gest. 15.5.1954, 1942 Major General, 1945 Chief Internal Affairs and Communication Division der amerikanischen Militärregierung, 1945/46 Assistant Deputy Military Governor Berlin, 1946/47 Chief Civil Aff airs Division War Department Washington. EDISON, Thomas Alva 145 geb. 11.2.1847 Milan/Ohio, gest. 18.10.1931 West Orange/New Jersey, Ingenieur und Erfinder. EHLERS, Hermann, Dr.jur 126 geb. 1.10.1904 Berlin, gest. 29.10.1954 Oldenburg, Rechtsanwalt, 1935 Mitglied im Reichsbruderrat, 1945 Oberkirchenrat im Oberkirchenrat Oldenburg, 1949-1954 Mitglied des Deutschen Bundestags (CDU), 1950-1954 Bundestagspräsident und seit 1952 zweiter Vorsitzender der CDU. EIDEM, Erling X X X , XXXIV, 262 geb. 23.4.1880 Göteborg, gest. 14.4.1972 Vänersborg, 1931-1950 Erzbischof von Uppsala/

350

Personenregister / Biographische Angaben

Schweden, 1946/47 Präsident des Lutherischen Weltbundes, 1948-1950 einer der Präsidenten des Ökumenischen Rates der Kirchen. EISENHOWER, Dwight David X X X I I , X L , 4, 5 9 , 1 8 9 , 2 4 2 , 2 5 7 geb. 14.10.1890 Denison/Texas, gest. 28.3.1969 Washington/D.C., 1942 Oberbefehlshaber der amerikanischen Truppen in Europa, bis November 1945 Oberbefehlshaber der amerikanischen Besatzungstruppen in Deutschland, danach bis 1948 Generalstabschef des Heeres, 1952-1961 Präsident der Vereinigten Staaten. ELSÄSSER, Wilhelm Karl 221 geb. 10.1.1866, gest. 1951, Kaufmann, seit 1878 langjähriger Vorsteher des Neuen Vereinshauses des Christlichen Vereins Junger Männer in Stuttgart. FAULHABER, Michael von X V I I I , 3 ff., 8 3 , 2 6 4 , 303 geb. 5.3.1869 Heidenfeld/Unterfranken, gest. 12.6.1952 München, 1892 Priester, 1903 Professor Straßburg für alttestamentliche Exegese, 1911 Bischof von Speyer, 1917 Erzbischof von München und Freising, 1921 Kardinal. FEZER, K a r l , D . D r . t h e o l .

281,294

geb. 18.4.1891 Geislingen/Steige, gest. 13.1.1960 Stuttgart-Degerloch, 1913 Vikar, 1926 a.o. Professor für Praktische Theologie Tübingen, 1930-1956 persönlicher Ordinarius für Praktische Theologie und Ephorus des Evangelischen Stifts, 1956-1959 o. Professor. FICHTE, Johann Gottlieb 268 geb. 19.5.1762 Rammenau/Lausitz, gest. 29.1.1814 Berlin, Philosoph. FIEDLER, E w a l d

2 3 3 ff.

geb. 7.1.1892 Eickel, gest. 22.3.1977 Schorndorf, 1921 baptistischer Prediger Hassenhausen, 1928 Stettin-Grabow, 1939 Stuttgart, 1951-1958 Hassenhausen. FISCHER

246

1945 Mitarbeiter des Evangelischen Hilfswerks in Frankfurt. FISCHER, E r i c h

54

nicht ermittelt. FISCHER, M a r t i n , D .

290

geb. 9.8.1911 Magdeburg, gest. 3.3.1982 Berlin, 1937-1945 Leiter der Studentenarbeit der Bekennenden Kirche, Mitglied der Zweiten Vorläufigen Leitung der Deutschen Evangelischen Kirche, 1945-1969 Dozent, seit 1949 Professor für Praktische Theologie Kirchliche Hochschule Berlin. FISHER, Geoffrey Francis X X I I , X X X V f . , 137, 194, 202 f., 214, 258, 282, 295, 314 geb. 5.5.1887 Nuneaton, gest. 15.9.1972 Sherborne/Dorset, 1912 Deacon, 1932 Bischof von Chester, 1939 London, 1945-1961 Erzbischof von Canterbury und Primas der anglikanischen Kirche. FÖHR, Ernst Gottlieb, Dr.rer.pol. Dr.theol.h.c. 148 geb. 15.4.1892 Josefslust/Sigmaringen, gest. 19.1.1976 Freiburg im Breisgau, 1915 Priesterweihe, 1921-1933 Mitglied (Zentrum) des badischen Landtags, 1928-1933 Mitglied des Reichstags, 1933 päpstlicher Hausprälat, 1933 Pfarrer Sölden, 1939 Offenburg, 1940 Dekan Offenburg, 1943 Pfarrer Freiburg, 1958-1968 Generalvikar. FOSDICK, Harry Emerson, D D . L L . D . 36 geb. 24.5.1878 Buffalo, 1904-1915 baptistischer Prediger Montclair, 1918-1945 New York, 1908-1946 zugleich Professor für Praktische Theologie Union Theological Seminary in New York. FRANKE, O t t o

40

geb. 17.7.1896 Berlin, gest. 12.11.1975,1924 Gerichtsassessor, 1925 Konsistorial-Assessor Konsistorium der Rheinprovinz, 1926 Konsistorialrat, 1940-1961 Konsistorialrat Konsistorium Münster bzw. Landeskirchenrat im Landeskirchenamt der Evangelischen Kirche von Westfalen Bielefeld.

Personenregister/Biographische Angaben

351

FREUDENBERG, Adolf, Dr.jur. XXV, XXVIII, XXXVIII f., 9 ff., 14 ff., 46,163 geb. 4.4.1894 Weinheim/Bergstraße, gest. 7.1.1977 Bad Vilbel, 1924-1935 im Auswärtigen Dienst, zuletzt Vortragender Legationsrat, ausgeschieden wegen der jüdischen Herkunft seiner Ehefrau, Theologiestudium, Mitarbeiter der Evangelischen Hilfsstelle für Rasseverfolgte (Büro Grüber), 1939 Ordination, 1939-1947 Sekretär des ökumenischen Komitees für Flüchtlingsdienst beim Ökumenischen Rat der Kirchen in London und Genf, 1948-1960 Pfarrer Bad Vilbel. FREUDENBERG, Brigitte 239 geb. 12.10.1922, Tochter A. Freudenbergs. FREY, Arthur, Dr.rer.pol. 86 geb. 19.8.1897 Winterberg, Kanton Zürich, gest. 7.11.1955 Zürich, 1933-1955 Hauptredakteur und Herausgeber des Schweizer Evangelischen Pressedienstes. FREYTAG, Walter, Dr.phil. Dr.theol.h.c. 267,288 geb. 28.5.1899 Neudietendorf/Erfurt, gest. 24.10.1959 Heidelberg, 1928 Direktor der Deutschen Evangelischen Missions-Hilfe Berlin, 1929-1953 Hanseatischer Missionsdirektor Hamburg und Dozent für Missionswissenschaft Hamburg und Kiel, 1953 o. Professor Hamburg, Vorsitzender des Deutschen Evangelischen Missionstages und -rates, 1954 Vorsitzender der Studienabteilung des Ökumenischen Rates der Kirchen, 1958 Vizepräsident des Internationalen Missionsrates. FRICK, Friedrich Josef 119 geb. 5.3.1880 Magdeburg, gest. 27.11.1952 Bonn, 1908 Pfarrer Kelzenberg, 1911 Antwerpen, 1914 Garnison Lüttich, 1918 Elberfeld, 1926-1950 Bonn. FRICKE, Otto, Lic. Dr.theol. DD XXII, XXXII, XXXVII, XL, 14, 17, 69 ff., 76, 85 f., 87, 90 f f . , 1 1 7 , 1 2 6 , 2 3 7 f f . , 2 4 2 , 2 4 6 f. 2 7 8 , 2 8 0 , 2 8 6 , 2 9 8 , 3 0 6 , 313

geb. 28.2.1902 Heinebach Kr. Melsungen, gest. 8.3.1955 Frankfurt a. M., 1926 Ordination, 1926 Hilfspfarrer Kassel, 1927 Pfarrer Frankfurt-Bockenheim, 1934 beurlaubt, in der Folgezeit mehrere Dienststrafverfahren, 1936-1938 Mitglied der Zweiten Vorläufigen Leitung der Deutschen Evangelischen Kirche, 1942-1944 Kriegsdienst, 1945 Mitglied in dem von der Militärregierung eingesetzten „Bürgerrat" der Stadt Frankfurt, 1945-1947 Mitglied der Vorläufigen Kirchenleitung Frankfurt a. M. und des Verbindungsausschusses der hessischen Teilkirchen, Verbindungsmann zur Militärregierung, 1947-1950 Mitglied der Kirchenleitung der Evangelischen Kirche in Hessen und Nassau, 1945-1954 Bevollmächtigter für das Evangelische Hilfswerk. FRIEDRICH II, der Große 114,134,198 geb. 24.1.1712 Berlin, gest. 17.8.1786,1740-1786 König von Preußen. FRIEDRICH, Otto, D . Dr.jur.

148,243 f.

geb. 6.7.1883 Molsheim/Elsaß, gest. 21.6.1978 Heidelberg, Jurist im Kommunaldienst, 19251953 Mitglied der Kirchenleitung der Badischen Landeskirche, 1932 Lehrbeauftragter für Kirchenrecht Heidelberg, 1937-1945 Entzug der Lehrerlaubnis aus politischen Gründen, 1963 Honorarprofessor. FRINGS, Joseph 142 geb. 6.2.1887 Neuß, gest. 17.12.1978 Köln, 1942-1969 Erzbischof von Köln, 1945-1965 Vorsitzender der Fuldaer Bischofskonferenz, 1946 Kardinal. FRY, F r a n k l i n C l a r k , D D . L L . D .

X X I X , X X X I I f f . , X X X V I I I , 244 f . , 2 5 4 , 2 5 6 , 2 6 1 f f . , 263 f . ,

2 6 6 , 2 9 6 , 2 9 8 f . , 302 f . , 306 f . , 3 0 9 f.

geb. 30.8.1900 Bethlehem/Pennsylvania, gest. 6.6.1968, 1925 Ordination, 1930-1938 Secretary United Lutheran Church in America, 1934-1942 Member Board of American Missions, 1945-1962 Präsident der United Lutheran Church in America, 1948-1952 Schatzmeister und 1957-1963 Präsident des Lutherischen Weltbundes, 1948-1954 stellvertretender Vorsitzender und 1954-1968 Vorsitzender des Zentralausschusses des Ökumenischen Rates der Kirchen.

352

Personenregister/Biographische Angaben

FÜRLE, Günther, Dr.jur. 135 geb. 26.7.1899 Breslau, gest. 17.1.1978, 1924-1929 Assistent Breslau, 1929 kommissarischer Hilfsreferent Evangelischer Oberkirchenrat Berlin, 1933 Oberkirchenrat ebd., 1934 Konsistorium Breslau, 1936 Leiter des Oberrechnungsamts des Evangelischen Oberkirchenrats Berlin und der Deutschen Evangelischen Kirche, stellvertretender Vorsitzender der dortigen Finanzabteilung, 1938 Direktor der Kirchenkanzlei, 1946 Ruhestandsversetzung. GAEVERNITZ, Gero von Schulze, Dr. 64 geb. 1902 in Deutschland, gest. 6.4.1970 Kanarische Inseln, 1925 Einwanderung USA, später amerikanische Staatsbürgerschaft, während des Zweiten Weltkrieges enger Mitarbeiter von Allan W. Dulles im Office of Strategie Services in Bern, maßgeblich beteiligt an den deutschen Kapitulationsverhandlungen in Caseta/Italien 29.4.1945. GAFFNEY vgl. B u r k e - G a f f n e y

GALEN, Clemens August Graf von 142, 227 geb. 16.3.1878 Dinklage, gest. 22.3.1946 Münster, 1933 Bischof von Münster, 1946 Kardinal. GANDILLAC, M a u r i c e de

146

geb. 1906,1943 Professor für Philosophie Lille, 1946-1977 Sorbonne/Paris, 1945 Mitglied des Comité Interministériel des Affaires Allemandes. GARBETT, Cyril Forster, D D . XXXVI geb. 6.2.1875, gest 31.12.1955, 1909 Vikar und Pfarrer Porbea, 1912 Bischof Southwark, 1932 Winchester, 1942 Erzbischof York. GAULLE, C h a r l e s d e

154, 1 5 6 , 2 0 2 ,

207,213,243,297

geb. 22.11.1890 Lille, gest. 9.9.1970 Colombey-les-deux-Eglises, General, Organisator des französischen Widerstands gegen die deutsche Besatzung und die Vichy-Regierung unter Pétain, 1945 Provisorischer Präsident Frankreichs bis Januar 1946 (Rücktritt), 1958 Präsident bis 1969 (Rücktritt). GERBER, Hans, Dr.jur. Dr.theol.h.c. 244 geb. 29.9.1889 Altenburg/Thüringen, gest. 16.10.1981 Bad Krozingen, 1919 Mitarbeiter der Hauptverwaltung des Deutschnationalen Handlungsgehilfen-Verbandes, 1929 o. Professor für öffentliches Recht Tübingen, 1934 Leipzig, 1941-195 Freiburg, 1934-1941 Vorsitzender des Gustav-Adolf-Vereins, 1946 Mitarbeiter der Geschäftsführung Süd des Hauptbüros Karlsruhe des Evangelischen Hilfswerks, 1947-1948 Leiter der Außenstelle Assenheim des Zentralbüros des Hilfswerks. GERSTCNMAIER, Eugen, Dr.theol. X X X I , 43, 77, 83 ff., 86 f., 98, 126,130 f., 159,188,196,213, 218 ff., 257,261 geb. 25.8.1906 Kirchheim/Teck, gest. 13.3.1986 Oberwinter bei Bonn, 1921-1929 kaufmännischer Angestellter, 1936 theologischer Hilfsarbeiter im Kirchlichen Außenamt, 1937 Privatdozent, Verweigerung der Lehrerlaubnis, 1942 Konsistorialrat im Kirchlichen Außenamt, 1944/45 Haft wegen Beteiligung am 20. Juli 1944, 1945-1951 Leiter des Evangelischen Hilfswerks, 1949-199 Mitglied des Bundestags ( C D U ) und seit 1954 Bundestagspräsident. GISEVIUS, H a n s - B e r n d , D r . j u r .

86,126

geb. 14.6.1904 Arnsberg, gest. 23.2.1974 Mülheim, seit 1933 verschiedene Tätigkeiten in der preußischen Polizei- und Innenverwaltung, seit 1939 in der Abwehrabteilung des Oberkommandos des Heeres, 1940-1944 mit Abwehrauftrag als Vizekonsul in Zürich, Mitbeteiligter des 20. Juli 1944, nach 1945 zeitgeschichtlicher Publizist. GODBEHERE

2 7 9 f.

1945 Major, amerikanische Militärregierung Frankfurt. GOEBBELS, Joseph Paul, Dr.phil. 11, 13, 7 9 , 2 3 1 , 2 7 3 geb. 29.10.1897 Rheydt/Rheinland, gest. 1.5.1945 (Selbstmord) Berlin, 1926 NSDAP-Gauleiter von Berlin, 1933-1945 Reichsminister für Volksaufklärung und Propaganda. GOEBELS, K a r l

71

geb. 19.8.1901 Hanau, 1926 Hilfspfarrer Frankfurt/Eschersheim, 1928 Pfarrer am Frankfurter

Personenregister/Biographische Angaben

353

Diakonissenmutterhaus, 1936 Pfarrer Frankfurt-Seckbach, 1945-1947 Vorsitzender der Vorläufigen Leitung der Evangelischen Kirche Frankfurt a. Μ., 1950-1970 Propst von Frankfurt. GOERDELER, Carl Friedrich 140 geb. 31.7.1884 Schneidemühl, gest. 2.2.1945 (hingerichtet) Berlin, 1930 Oberbürgermeister von Leipzig, 1931/32 und 1934/35 Reichskommissar zur Preisüberwachung, 1937 Rücktritt, seit 1939 an führender Stelle im Widerstand gegen Hitler tätig, nach dem 20. Juli 1944 verhaftet und zum Tode verurteilt. GOETHE, Rudolf 17, 85 geb. 23.12.1880 Geisenheim, gest. 1965,1906 Ordination, 1910 Pfarrer Wörrstadt, 1919 Darmstadt, 1934 als Mitglied der Bekennenden Kirche im Landesbruderrat, 1934-1944 Pfarrverwalter bzw. Pfarrer Offenbach, 1944 Pfarrverwalter Roßdorf bei Darmstadt, 1946 Pfarrer Darmstadt, 1945/46 Mitglied der Vorläufigen Leitung der Evangelischen Landeskirche in Hessen (-Darmstadt), 1946 Referent für Kirchen im hessischen Kultusministerium, 1948 Oberregierungsrat. GÖRING, Hermann 170,297 geb. 12.1.1893 Rosenheim, gest. 15.10.1946 (Selbstmord) Nürnberg, 1928 Mitglied des Reichstags (NSDAP), 1933 preußischer Ministerpräsident, 1935 Oberbefehlshaber der Luftwaffe, 1936 Beauftragter für den Vierjahresplan, 1940 Reichsmarschall, im April 1945 von Hitler aller Ämter enthoben. GOSSNER, Johannes 256 geb. 14.12.1773 Hansen bei Günzburg, gest. 20.3.1858 Berlin, bis 1819 katholischer Geistlicher, seit 1829 evangelischer Pfarrer in Berlin, 1836 Gründer der Goßnerschen Missionsgesellschaft. GOURAUD, Michel 151 geb. 1905,1944-1946 im Generalstab der 10. französischen Infanteriedivision, August bis Dezember 1945 kommissarischer Militärgouverneur von Rheinland-Hessen-Nassau. GROBER, Conrad

X X X I , 51, 64 ff., 79 f., 148, 2 0 6 , 2 4 3

geb. 1.4.1872 Meßkirch/Baden, gest. 14.2.1948 Freiburg im Breisgau, 1931 Bischof von Meißen, 1932-1948 Erzbischof von Freiburg. GRÜBER, Heinrich, D. 16, 61, 68, 94 ff., 104, 111,224, 227,255 f., 273 ff., 290 geb. 24.6.1891 Stolberg/Rheinland, gest. 29.11.1975 Berlin, 1920 Pfarrer Dortmund, 1925 zweiter Anstaltsgeistlicher der Düsselthaler Anstalten und Leiter der Teilanstalten Alt-Düsselthal und Zoppenbrück, 1926 Leiter der Erziehungsanstalt Waldhof bei Templin, 1934-1945 Pfarrer in Kaulsdorf, 1938 Leiter der Hilfsstelle für nichtarische Christen (Büro Grüber), 1940-1943 Haft Konzentrationslager Sachsenhausen und Dachau, 1945 Propst von St. Marien zu Berlin und Mitglied der Kirchenleitung, 1945-1947 Stellvertretender Vorsitzender des Beirats für kirchliche Angelegenheiten beim Magistrat von Berlin, 1945-1947 Bevollmächtigter für das Hilfswerk (Hauptbüro Berlin), 1949-1958 Bevollmächtigter des Rates der Evangelischen Kirche in Deutschland bei der Regierung der DDR. GUSTAV II. Adolf 307 geb. 19.12.1594 Stockholm, gest. 16.11.1632 bei Lützen, 1611-1632 schwedischer König. HAGEN, Willy Ernst 110 geb. 10.9.1885, gest. 16.1.1952 Berlin, 1914 Missionar in Togo, 1919 Berufsarbeiter des CentraiAusschusses für die Innere Mission für Volksmission, 1941 kommissarischer Geschäftsführender Direktor, 1945-1952 2. Direktor im Central-Ausschuß und seit 1948 Mitglied des Vorstands, 1943-1945 kommissarischer Geschäftsführender Direktor des Gesamtverbandes der Berliner Inneren Mission, 1945-1952 Geistlicher des Gesamtsverbandes und Mitglied des Vorstands. HAHN, Hugo, D. 126, 134, 158 f., 213 geb. 22.9.1886 Reval, gest. 5.11.1957 Dresden, 1910 Pfarrer in Estland, nach der Vertreibung 1919 Worbis bei Göttingen, 1930 Superintendent Dresden-Land, 1933 Leiter des sächsischen

354

Personenregister / Biographische Angaben

Pfarrernotbundes, 1934 Mitglied des Reichsbruderrats, 1934 zwangspensioniert, 1938 Ausweisung aus Sachsen, 1939 Pfarrverweser Stuttgart-Hedelfingen, 1945 Mitglied des Rates der Evangelischen Kirche in Deutschland, 1946 Pfarrer Stuttgart-Zuffenhausen, 1947-1953 sächsischer Landesbischof. HAHN, Otto 240 F. geb. 11.8.1901, Pfarrer, Mitbegründer des Pfarrernotbundes Hessen, 1945-1947 Mitglied der Vorläufigen Kirchenleitung Nassaus, 1960-1972 Vorsitzender der Inneren Mission (Hessen) und des Diakonischen Werks in Hessen-Nassau. HALFMANN, W i l h e l m , D . t h e o l .

2 2 7 , 2 6 7 , 2 6 9 f . , 2 8 8 f.

geb. 12.5.1896 Wittenberg, gest. 8.1.1964 Kiel, 1923 Ordination und Inspektor Predigerseminar Preetz, 1926 Pfarrer Schönberg/Kieler Förde, 1933 Flensburg und Mölln, 1933 kommissarischer Oberkonsistorialrat Landeskirchenamt Kiel, 1936-1937 Leiter der Bekennenden Kirche in Schleswig-Holstein, als ihr Vertrauensmann 1936 ins Landeskirchenamt Kiel berufen, 1937 entlassen, 1945 Vorsitzender der Vorläufigen Kirchenleitung, 1946 Bischof für Holstein, 1947-1964 Vorsitzender der Kirchenleitung. HAMMELSBECK, Oskar, Dr.phil. 126 geb. 22.5.1899 Elberfeld, gest. 14.5.1975 Detmold, 1927 Direktor Volkshochschule Saarbrücken, 1934 Lehrer, 1937 Leiter des Katechetischen Seminars der Bekennenden Kirche Berlin, 1944 Pfarrer Falkenhagen, 1946-1959 Professor und Rektor der Pädagogischen Akademie Wuppertal, 1946-1954 Vorsitzender der Kammer für Erziehung und Unterweisung beim Rat der Evangelischen Kirche in Deutschland. HAPPICH, Friedrich, D . 15,25, 85, 130 geb. 14.8.1883 Speckswinkel, Kreis Marburg, gest. 4.4.1951 Hephata bei Treysa, 1910 Hauslehrer, 1911 Brüderhelfer in Bethel bei Bielefeld, 1912 Pfarrer Frankenau, 1913 Hephata, 19231951 Vorsteher des Hessischen Brüderhauses und Leiter der Anstalten Hephata, 1934/35 Mitglied derEinstweiligen Kirchenleitung, 1935-1945 Vorsitzender des Landeskirchenausschusses von Kurhessen-Waldeck. HARDER, Günther, D . Dr.jur. Lic.theol. 16, 9 4 , 1 0 0 geb. 13.1.1902 Groß-Breesen, Kreis Guben, gest. 12.9.1978 Berlin, 1929 Pfarrer Fehrbellin, Mitbegründer der Kirchlichen Hochschule Berlin und seit 1936 Dozent ebd., 1934 Mitglied des brandenburgischen Bruderrats, 1935 Präses der Bekenntnissynode, 1955-1972 Professor für Neues Testament Kirchliche Hochschule Berlin. HARMON, Francis Stuart, M . A . , L L . B . , L L . D . X X V , 35 f. geb. 3.1.1895 Paulding/Missouri, 1922 Rechtsanwalt, 1929-1931 Präsident National Council Y M C A / U S A , 1932-1937 Generalsekretär International Commission Y M C A der U S A und Kanadas, 1945-1951 Vizepräsident Motion Picture Producers and Distributors of America, 1958-1960 Vizepräsident National Council Churches of Christ in USA. HARRIS, X X X I I

1945 Mitarbeiter im Political Office der amerikanischen Militärregierung für Deutschland. HARTENSTEIN, Karl, Dr.theol. D . 22 f., 1 9 6 , 2 0 7 , 2 0 9 , 2 2 3 geb. 25.1.1894 Cannstatt, gest. 1.10.1952 Stuttgart, 1923 Pfarrer Urach, 1926 Direktor der Basler Mission, Basel, 1938 Bevollmächtigter der Basler Mission für Deutschland, 1941 Prälat des Sprengeis Stuttgart, 1945 Verbindungsmann zur Militärregierung, 1949-1952 Mitglied des Rates der Evangelischen Kirche in Deutschland. HAUER, Jakob Wilhelm, Dr.phil. B.A.(Oxon) 166 geb. 4.4.1881 Ditzingen/Württemberg, gest. 18.2.1962 Tübingen, 1925 o. Professor für Indologie und Religionswissenschaft Marburg, 1927-1949 Tübingen, 1933-1936 (Amtsniederlegung) Leiter der „Deutschen Glaubensbewegung". HAUGE, R e i d a r , D r . t h e o l .

195,197, 204

geb. 13.6.1907 Sogndal/Nowegen, gest. 1967, 1930 Lehrer Missionsschule Stavanger, 1941 Pfarrer Moss, 1953-1967 Professor für Systematische Theologie Oslo.

Personenregister/Biographische Angaben

355

HEATH, Donald R. X X X I I , X X X V I I , X L , 106,108 f., 314 1945 persönlicher Sekretär Robert Murphys, des politischen Beraters des State Department für die amerikanische Militärregierung, und Direktor des Office of Political Affairs. HECKEL, T h e o d o r , D . D r . j u r . h . c .

15, 8 3 , 87, 102, 1 6 1 , 1 7 7

geb.15.4.1894 Kammerstein/Mittelfranken, gest. 24.6.1967 München, 1921 Ordination, 1922 Reiseprediger Solln bei München, 1925 Studienrat Erlangen, 1928 Oberkonsistorialrat Deutsches Evangelisches Kirchenbundesamt Berlin, 1934-1945 Leiferdes Kirchlichen Außenamtes der Deutschen Evangelischen Kirche mit dem Titel Bischof, seit 1939 Leiter des Evangelischen Hilfswerks für Internierte und Kriegsgefangene, 1950-1964 Dekan München. HEESEN, R u d o l f

132

Buchhändler, 1945 Teilnehmer an der Kirchenversammlung in Treysa. HEGEL, Georg Friedrich Wilhelm 268 geb. 27.8.1770 Stuttgart, gest. 14.11.1831 Berlin, Philosoph. HEIDEGGER, Martin, Dr.phil. 66 geb. 26.9.1889 Meßkirch/Baden, gest. 26.5.1976 Freiburg im Breisgau, 1923 Professor für Philosophie Marburg, seit 1928 Freiburg. HELD, Heinrich, D. X X X V , 16,43, 85,126,159,213 geb. 15.9.1897 St. Johann zu Saarbrücken, gest. 19.9.1957 Düsseldorf, 1924 Ordination, 19301946 Pfarrer Essen-Rüttenscheid, Mitbegründer der rheinischen Bekennenden Kirche, Mitglied des Rates der Evangelischen Kirche der altpreußischen Union und zeitweise Vorsitzender des altpreußischen Bruderrats, 1945 Mitglied des Rates der Evangelischen Kirche in Deutschland, 1946 Superintendent und Oberkirchenrat, 1948-1957 Präses der rheinischen Kirche. HELM, Walter Friedrich 85 geb. 21.2.1896 Penig, gest. 11.1.1975 Meißen, 1923 Ordination, 1925 Pfarrer Hammerbrücke, 1930 Zwickau, Mitglied des sächsischen Landesbruderrats, 1947-1966 Superintendent Stolberg. HEPPE, B e r n h a r d

85

geb. 12.12.1897 Kassel, gest. 20.11.1945 in jugoslawischer Gefangenschaft, seit 1924 Pfarrer Cölbe bei Marburg, 1933 Geschäftsführer des kurhessischen Pfarrernotbundes, 1934 Mitglied des Bruderrats und des engeren Rates der Bekennenden Kirche in Kurhessen-Waldeck, Kriegsdienst. HERMAN, Stewart Winfield, B D . Lit.D.

X X X ff., X X X I V , X X X V I I ff., X L , X L I I I , 55, 63 f.,

6 4 f f . , 73 f f . , 7 6 f . , 7 7 f f . , 7 9 f f . , 8 4 , 93 f f . , 101 f f . , 1 0 5 , 1 0 8 f f . , l l O f f . , 1 2 1 , 1 2 3 , 125 f f . , 1 3 0 , 1 3 3 f . , 134, 135 f f . , 138 f . , 140 f . , 142, 143 f f . , 156 f f . , 171 f f . , 180 f . , 181 f f . , 184, 1 8 6 , 1 8 8 f . , 190 f . , 195, 2 2 0 , 2 3 3 f f . , 2 3 7 f f . , 2 4 0 f . , 241 f f . , 2 4 5 , 2 5 4 , 2 5 7 , 2 6 1 f f . , 2 6 4 , 2 9 6 f f . , 2 9 8 f . , 2 9 9 f f . , 3 0 2 f . , 3 0 3 f f . , 3 0 9 f f . , 314 f f . , 319

geb. 4.8.1909 Harrisburg/USA, 1934 Ordination United Lutheran Church in America, 19361941 Gesandschaftspfarrer Berlin, 1942 Dozent Hamma Divinity School Springfield/Ohio, 1944/45 Mitarbeiter im Office of Strategie Services, 1945-1947 stellvertretender Direktor der Wiederaufbau-Abteilung des Ökumenischen Rates der Kirchen Genf, 1948-1952 Leitung des Flüchtlingsdienstes des Lutherischen Weltbundes ebd., 1956-1963 Exekutivsekretär der National Lutheran Council Division of Lutheran World Federation Affairs, 1964-1971 Präsident der Lutheran School of Theology Chicago. HERNTRICH, Volkmar, Dr.theol. D . D D . X X X V , 4 0 , 4 3 , 45, 85,166,227 geb. 8.12.1908 Flensburg, gest. 14.9.1958 Nauen, 1932 Pfarrer und Privatdozent Kiel, 1934 Entzug der Lehrerlaubnis, 1934 Dozent Theologische Schule Bethel, 1940 Leiter des Burckhardthauses Berlin, seit 1943 zugleich Hauptpastor St. Katharinen Hamburg, 1946 im Nebenamt Leiter der Alsterdorfer Anstalten, 1947 Oberkirchenrat, 1949 Professor für Altes Testament Kirchliche Hochschule Hamburg, 1956-1958 hamburgischer Landesbischof.

356

Personenregister/Biographische Angaben

HERR, Jakob, Dr.phil. und theol. 77 geb. 8.1.1867 Weißkirchen, gest. 30.5.1950, 1893 Kaplan, 1901 Pfarrer Schlangenbad, 1906 Professor am Priesterseminar sowie Hilfsreferent beim Bischöflichen Ordinariat, 1908 Diözesanpräses der katholischen Arbeitervereine, seit 1919 Stadtpfarrer Frankfurt, 1921 Päpstlicher Geheimkämmerer h.c., 1928 Päpstlicher Hausprälat, 1945 Mitbegründer der Katholischen Volksarbeit, Mitglied in dem von der Militärregierung eingesetzten „Bürgerrat" der Stadt Frankfurt. HESSELBACHER, Arnold Willy 66 geb. 27.7.1904 Neckarzimmern, 1933 Pfarrer Rinklingen/Baden, 1938 Rektor Melanchthonstift Freiburg im Breisgau, 1945 Pfarrverwalter Freiburg, 1946 Pfarrer, 1956-1970 Dekan von Baden-Baden. HILDEBRANDT, Franz-Reinhold 126 geb. 12.1.1906 Braunsberg/Ostpreußen, 1933 Pfarrer Goldap, 1946 Propst Halberstadt und Quedlinburg, 1952 Präsident der Kirchenkanzlei der Evangelischen Kirche der Union Ost bis zu deren Aufteilung in zwei Bereiche 1971, 1961 Oberdomprediger Ost-Berlin. HIMMLER, Heinrich 24, 41, 84, geb. 7.10.1900 München, gest. 23.5.1945 (Selbstmord) Lüneburg, 1929-1945 Reichsführer der SS, 1943-1945 Reichsinnenminister. HINDE, Sir (William) Robert (Norbert) 274 geb. 25.6.1900, gest. 13.7.1981, Berufsoffizier, 1944 Colonel, 1945-1948 stellvertretender britischer Militärgouverneur von Berlin, 1949-1951 stellvertretender Commissioner für das Land Niedersachsen, 1957 Major-General und Ruhestand. HITLER, Adolf X X , XXV, XLI f., 24, 36 f., 38, 41 f., 43, 49, 50, 60, 68, 72, 74 f., 81 f., 83, 96, 9 8 , 1 1 4 , 1 2 4 , 1 3 9 , 1 4 6 , 1 6 1 f . , 1 7 4 , 1 7 9 , 1 8 5 f . , 187 f . , 2 2 1 , 2 2 7 , 2 2 9 , 2 4 1 , 2 4 6 f . , 2 4 9 f . , 2 5 2 f . , 2 5 5 , 276, 2 8 9 , 2 9 6 , 3 0 5

geb. 20.4.1889 Braunau/Österreich, gest. 30.4.1945 (Selbstmord) Berlin, Führer der NSDAP seit 1920,1933-1945 Reichskanzler. HLADKY, Frank Paul 72, 75 1945 US-Chaplain im Majorsrang, USFET/Frankfurt. HOEGNER, Wilhelm, Dr.jur. 173, 300 geb. 23.9.1887 München, gest. 5.3.1980 München, seit 1924 Mitglied (SPD) des bayerischen Landtags, seit 1930 Mitglied des Reichstags, 1933-195 Exil, 1945/46 bayerischer Ministerpräsident, 1946-1954 Justiz- bzw. Innenminister, 1954-1957 erneut Ministerpräsident, 1946-1970 Mitglied, seit 1957 Vizepräsident des Landtags. HOEPFFNER, Robert 190 geb. 7.7.1882 Rountzenheim, gest. 24.12.1972 Straßburg, 1912 Rechtsanwalt, 1938-1940 und 1945-1954 Präsident der Evangelischen Kirche Augsburgischen Bekenntnisses von Elsaß und Lothringen. HOF, Otto, D. 66 f., 68 geb. 13.2.1902 Frankfurt a. M., gest. 12.1.1980 Freiburg im Breisgau, 1930 Pfarrer Friedrichstal, 1937 Freiburg, 1946 Kreisdekan für Südbaden, 1949 Honorarprofessor Freiburg, 19531967 Oberkirchenrat in Karlsruhe. HOIBERG, Otto Giede, PhD. 257 geb. 22.1.1909 Dannebrog/Nebraska, 1943 Professor für Soziologie Cent College, 1945-1948 Mitarbeiter der ERA-Branch der amerikanischen Militärregierung für Deutschland, 1948 Professor University Nebraska. HOLLSTEIN

112

1945 Lieutenant, amerikanische Militärregierung. HORCH, Fritz 66 f. geb. 17.11.1894 Karlsruhe, gest. 31.5.1961 Freiburg im Breisgau, 1925 Pfarrer Triberg, 1929 Mannheim, 1936 Freiburg, 1939-1961 Dekan ebd.

Personenregister/Biographische Angaben

357

HORCH, Karl-Otto, Dr.phil. Dr.theol. 221 geb. 20.3.1887 Heilbronn, gest. 12.2.1965 Faurndau/Göppingen, 1931 Reisesekretär für die Jugendarbeit in Kassel-Wilhelmshöhe, 1939-1.1.1945 Landes jugendwart der pfälzischen Landeskirche. HORNIG, E r n s t

200,218

geb. 25.8.1894 Kohlfurt, gest. 5.12.1976 Bad Vilbel, 1928 Pfarrer Breslau, 1934-1945 Leiter des schlesischen Bruderrats, 1946-1964 Bischof der Evangelischen Kirche von Schlesien (des Görlitzer Kirchengebiets). HUPFELD, Renatus, D. 85,242 geb. 3.12.1879 Schleusingen/Provinz Sachsen, gest. 15.2.1968 Heidelberg, 1907 Pfarrer, 1919 Privatdozent Bonn, 1925 o. Professor für Praktische Theologie Rostock, 1931-1950 Heidelberg. HUSFELDT, Paul, Dr. 267 f., 288 f. geb. 3.3.1909 Kiel, gest. 29.12.1972 Kiel, 1937 Ordination und Hilfsgeistlicher Kiel, 1938-1973 Pfarrer ebd. IWAND, Hans Joachim, D.theol. XXXI, XXXV, 16, 40,126, 141 f. geb. 11.6.1899 Schreibendorf/Schlesien, gest. 2.5.1960 Bonn, 1924 Professor Herder-Institut Riga, 1935-1937 Direktor des Predigerseminars der ostpreußischen Bekenntnissynode Blöstau, 1936 Mitglied des Reichsbruderrats, Vorsitzender des ostpreußischen Bruderrats, 1937 Pfarrer Dortmund, 1945 o. Professor für Systematische Theologie Göttingen, 1952 Bonn. JACOBI, Gerhard, D. 70,93, 99 f., 273,290 geb. 25.11.1891 Bremen, gest. 12.7.1971 Oldenburg, 1921 Ordination, 1927 Domprediger Magdeburg, 1930-1954 Pfarrer Berlin, 1933-1939 Präses der Bekennenden Kirche Berlin, 1934 Mitglied des Reichsbruderrats, 1945 Superintendent Berlin-Charlottenburg, 1946 Generalsuperintendent Berlin/Sprengel 1,1954-1967 oldenburgischer Bischof. JAEGER, L o r e n z , D r .

277,282,292

geb. 23.9.1892 Halle/Saale, gest. 1.4.1975 Paderborn, 1941-1973 Erzbischof von Paderborn, 1965 Kardinal. JANNASCH, W i l h e l m , D . D r . t h e o l .

X X X V I I I , 16

geb. 8.4.1888 Gnadenfrei/Schlesien, gest. 6.6.1966 Frankfurt a. M., 1922 Hauptpastor Lübeck, 1934 zwangspensioniert, 1936 Mitglied der Zweiten Vorläufigen Leitung der Deutschen Evangelischen Kirche, 1937 Geschäftsführer des Pfarrernotbundes, 1945 Pfarrer Berlin-Friedenau, Mitglied der Kirchenleitung, 1946-1956 o. Professor für Praktische Theologie Mainz. JANSSEN, Julius 237 geb. 12.8.1880 Delmenhorst, gest. 23.5.1964 Einbeck, 1911-1945 Seminarlehrer am Predigerseminar der deutschen Baptisten Hamburg. JELKE, Robert, Dr.theol. 242 geb. 31.3.1882 Frose/Anhalt, gest. 7.7.1952 Heidelberg, Pfarrer, 1918 Privatdozent Halle, 1919 o. Professor für Systematische Theologie Rostock, 1920 Heidelberg. JESSOP, Thomas Edmund, BLitt. 48 geb. 10.9.1896 Huddersfield/England, 1925 Dozent für Logik und Metaphysik Glasgow, 1928-1961 Professor für Philosophie Hull, seit 1914 methodistischer Laienprediger, 1955 Vizepräsident der Methodistischen Konferenz, 1956-1966 Mitglied des Exekutivkomitees des World Methodist Council. JOHNSON

87

1945 Captain, ERA-Branch, amerikanische Militärregierung Frankfurt. KANT, Immanuel 267 geb. 22.4.1724 Königsberg, gest. 12.2.1804 Königsberg, Philosoph. KAYSER, Karl Ludwig Hermann 165 geb. 17.12.1892 Hannover, gest. 12.2.1954 Hannover, 1921 Ordination, 1922 Pfarrer im Landesjugenddienst, 1936-1954 Superintendent Nienburg.

358

Personenregister/ Biographische Angaben

KEITEL, Wilhelm 37 geb. 22.9.1882 Helmscherode, Kreis Gandersheim, gest. 16.10.1946 (hingerichtet) Nürnberg, 1938-1945 Oberbefehlshaber der Wehrmacht. KENNY, Dumont Francis XLI, 257,280 geb. 3.12.1914 New York, 1945 Captain, ERA-Branch, 1946-1948 Leiter der Religious-AffairsAbteilung der amerikanischen Militärregierung für Hessen, 1949-1952 Professor und Chairman Lewis College Lockport/Illinois (Philosophy Department), 1953-1963 Vizepräsident Program Development National Conference of Christians and Jews. KERN, Georg 174 f. geb. 14.1.1885 Rehweiler, gest. 18.6.1947 Neuendettelsau, 1910 Ordination, 1912 Pfarrer Fünfbronn, 1919 Vereingeistlicher des Landesverbandes der Inneren Mission in Nürnberg, 1922 Pfarrer Nürnberg-Steinbühl, 1928 Dekan Kempten, 1934 Oberkirchenrat und Kreisdekan Ansbach. KIEFER, Erwin Oskar, Dr. 242 geb. 2.6.1895 Karlsruhe, gest. 2.5.1973 Heidelberg, 1920 Ordination, 1924 Rektor Melanchthonstift Wertheim/Main, 1928 Pfarrer Wertheim, 1934 Gymnasialprofessor Mannheim, 1934-1945 (entlassen) Lehrauftrag für Hebräisch Universität Heidelberg, 1953-1959 erneut im Schuldienst. KINNAN

251

1945 Lieutenant, amerikanische Militärregierung Stuttgart. KIRKPATRICK, Sir Ivone Augustine XXVI geb. 3.2.1897 Wellington/Indien, gest. 1967 Celbridge/Irland, 1919 Eintritt in den diplomatischen Dienst, 1933-1938 1. Sekretär der britischen Gesandtschaft in Berlin, 1941-1945 Leiter des Europadienstes des BBC, 1945-1950 Unterstaatssekretär und politischer Berater für die britische Militärregierung, 1950-1953 britischer Hochkommissar in Bonn. KITTEL, Gerhard, D. 294 geb. 23.9.1888 Breslau, gest. 11.7.1948 Tübingen, 1913 Dozent, 1921 Professor für Neues Testament, zuerst Kiel, Leipzig, Greifswald, seit 1926 Tübingen, von Mai 1945 bis Oktober 1946 von der französischen Militärregierung verhaftet. KLEINSCHMIDT, Hans, Dr.med. 46 geb. 18.6.1885 Wuppertal-Elberfeld, 1913 Privatdozent Marburg, 1920 a.o. Professor Hamburg, 1924 o. Professor ebd., 1931 Köln, 1946 Göttingen. KLOPPENBURG, Heinz, Dr.theol.h.c. XXXV, 40, 85 geb. 10.5.1903 Elsfleth/Wesermarsch, gest. 18.2.1986 Bremen, 1932 Pfarrer WilhelmshavenHeppens, 1934 amtsenthoben, 1934-1945 führendes Mitglied der Bekennenden Kirche in Oldenburg, 1942 Vorsitzender der Konferenz der Landesbruderräte, 1945-1953 Oberkirchenrat Oldenburg, 1947-1950 Sekretär der Flüchtlingsabteilung des Ökumenischen Rates der Kirchen, Mitbegründer der Konferenz Europäischer Kirchen. KNAK, S i e g f r i e d , D .

109 f . , 129, 2 5 6 , 2 7 6 f . , 2 9 1

geb. 12.5.1875 Zedlitz/Schlesien, gest. 22.5.1955 Berlin, 1910-1920 Inspektor der BerlinerMissionsgesellschaft, 1921-1949 Missionsdirektor ebd., 1933 Mitglied des Deutschen Evangelischen Missionsrates, 1950 Professor Kirchliche Hochschule Berlin. KNAPPEN, M a r s h a l l M a s o n , Β . A . M . T h . M . A . P h . D .

XIII f., XVIII, X X I , XXIII, X X V I ,

1 ff., 19ff., 25,27ff., 30f., 35, 57ff., 61 ff., 70, 77ff., 84, 87ff., 90ff., 102,109,122,126,136, 191,248,257, 305, 319 geb. 6.1.1901 Sioux Falls/South Dakota, 1925 Abschluß Princeton Theological Seminary, 1928-1929 Pastor First Congregational Church Redfield/South Dakota, 1929 Lehrer und Assistant Professor für Geschichte Universität Chicago, 1939 Professor für Geschichte und Politikwissenschaft Michigan State College, 1942 Armeedienst, 1944 Leiter der Religious Affairs Abteilung der German Country Unit (SHAEF), 1945-1946 Leiter der Religious Affairs See-

Personenregister/Biographische Angaben

359

tion der Education and Religious Affairs Branch der amerikanischen Militärregierung für Deutschland, ab 1948 Professor für Politikwissenschaft University of Michigan. KOCH, Karl, D .

X X V I I , X X X V , 16, 25, 33 f., 40, 85 f . , 227,293

geb. 6.10.1876 Witten, gest. 28.10.1951 Bielefeld, 1902 Ordination, 1916-1949 Pfarrer Bad Oeynhausen, zugleich 1927 Präses der Provinzialsynode, 1945-1949 der Evangelischen Kirche von Westfalen, 1934 Vorsitzender des Reichsbruderrats und Mitglied der Ersten Vorläufigen Leitung der Deutschen Evangelischen Kirche, Mitglied des Rates der Evangelischen Kirche der altpreußischen Union, 1919-1933 Mitglied ( D N V P ) des Preußischen Landtags und 19301932 Mitglied des Reichstags. KÖBERLE, Adolf, Dr. theol.

280,294

geb. 3.7.1898 Berneck/Oberfranken, 1922 Pfarrer der bayerischen Landeskirche, 1926 Leiter des Evangelisch-lutherischen Missionsseminars Leipzig, 1930 ao. Professor Basel, 1939-1965 Professor für Systematische Theologie Tübingen. KOECHLIN, Alphons

X X X I I I , 184,191,193 ff., 200 f., 2 0 3 , 2 0 4 ff., 2 1 1 , 2 1 4 , 2 2 5 ff.

geb. 6.1.1885 Basel, gest. 8.5.1965 Basel, 1910-1954 Pfarrer Stein am Rhein und (seit 1921) Basel, 1933-1945 Präsident des evangelisch-reformierten Kirchenrats Basel, 1941-1954 Präsident des Schweizer Evangelischen Kirchenbundes, 1926-1947 Vizepräsident des Weltbundes der C V J M , 1936-1959 Präses der Basler Mission, 1945-1955 Vorsitzender des Wiederaufbauausschusses des Ökumenischen Rates der Kirchen Genf, 1948-1954 Mitglied im Exekutivausschuß ebd. KOEHLER

237

Baptist, 1945 Leiter des Seminars in Wiedenest. KOELTZ, Louis Marie

XIX

geb. 30.9.1884 Besançon, 1905 Berufsoffizier, 1944 Général commandant de la mission militaire française en Allemagne, 1945 Leiter der französischen Delegation beim Alliierten Kontrollrat, 1947 Militärhistoriker. KOENIG, M a r i e - P i e r r e

X I X , 195,204,207,

257

geb. 10.10.1898 Caen, gest. 1970,1918 Berufsoffizier, 1941 Brigadegeneral, 1944 Oberfehlshaber der französischen Streitkräfte in Großbritannien und Frankreich, 1945-1947 Oberbefehlshaber der französischen Besatzungstruppen in Deutschland und Militärgouverneur der französischen Besatzungszone, 1954/55 Verteidigungsminister. KONRAD, Joachim, Dr.phil.h.c. Dr.theol.

124, 159

geb. 1.6.1903 Breslau, gest. 15.4.1979 B o n n , 1933 Privatdozent Breslau, 1935 amtsenthoben, 1940 Pfarrer Breslau, 1946 Professor für Praktische und Systematische Theologie Münster, 1950 Ministerialrat im nordrhein-westfälischen Kultusministerium, 1954-1968 o . Professor Bonn. KOTTE, E r i c h , D .

85

geb. 16.11.1886 Buchenau bei Eisenach, gest. 24.10.1961 Dresden, 1920 juristischer Hilfsarbeiter Konsistorium Dresden, 1923 Vortragender Rat, 1935-1937 Mitglied des sächsischen Landeskirchenausschusses, 1936 Leiter des Landeskirchenamtes Dresden, Mitglied des sächsischen Landesbruderrats, 1940 Zwangsversetzung in den Wartestand, 1945-1957 Leiter des Landeskirchenamtes Dresden, 1948 Mitglied der Leitung der Vereinigten Evangelisch-Lutherischen Kirche Deutschlands. KORTHEUER, A u g u s t , D .

73,150

geb. 3.1.1868 Wiesbaden, gest. 31.5.1963 Königsfeld, 1893 Ordination, 1919 Konsistorialrat, 1925 nassauischer Landesbischof, 1933 zwangspensioniert, seit 1933 Vorsitzender und stellvertretender Geschäftsführer des Evangelischen Vereins für Innere Mission in Nassau, 1945-1947 Vorsitzender der Vorläufigen Leitung der nassauischen Kirche, 1947 Ruhestand. KRAEMER, Hendrik, Dr.theol.h.c.

X X X I I , 107, 191, 193 f., 196, 199, 203, 204 f . , 211, 225 ff.,

237 f., 242 geb. 17.5.1888 Amsterdam, gest. 11.11.1965 Driebergen, Ausbildung im Niederländischen

360

Personenregister/Biographische Angaben

Missionsseminar, seit 1922 Missionar in Java, Sumatra und Borneo, 1937 Professor für Religionssoziologie Leiden, 1947-1955 Direktor des Ökumenischen Instituts Bossey/Genf. KRAMER, S i m o n , M A .

304

geb. 29.1.1903 in Österreich, 1913 Einwanderung USA, 1927 amerikanischer Staatsbürger, 1925 Rabbi Hebrew Theological College, 1928 Temple Beth-El Gary, seit 1931 Hebrew Institute University Heights/New York, 1948/49 Verbindungsmann des Synagogue Council of America zur amerikanischen Militärregierung und zu den jüdischen Gemeinden in Deutschland, 1951 President Synagogue Council of America. KRUMMACHER, Friedrich-Wilhelm, D . D r . t h e o l .

23,98,274

geb. 3.8.1901 Berlin, gest. 19.6.1974, 1928 Pfarrer Essen-Werden, 1933 Mitarbeiter Kirchenbundesamt und Kirchenrat Kirchenkanzlei der Deutschen Evangelischen Kirche, 1934 Oberkirchenrat, später Oberkonsistorialrat Kirchliches Außenamt der Deutschen Evangelischen Kirche, 1939 Wehrmachtspfarrer, 1943-1945 russische Kriegsgefangenschaft, in dieser Zeit Mitbegründer des Kirchlichen Arbeitskreises beim Nationalkomitee Freies Deutschland, 1945 Superintendent Berlin-Land, 1946 Generalsuperintendent Berlin/Sprengel II, 1955-1972 Bischof der pommerschen Kirche (seit 1968 Landeskirche Greifswald). KÜHLEWEIN, J u l i u s , D r . theol. h . c .

51, 6 7 f f . , 1 4 8 , 2 4 3 , 2 9 6 f.

geb. 18.1.1873 Neunstetten/Baden, gest. 2.8.1948 Karlsruhe, 1894 Ordination, 1901 Leiter der Diakonissenanstalt Mannheim, 1909 Pfarrer Karlsruhe, 1921 Freiburg im Breisgau, 1919 Mitglied der badischen Kirchenleitung, 1924 Prälat, 1933-1945 badischer Landesbischof. KUNST, Hermann Rudolf Adolf, D. 278, 293 geb. 21.1.1907 Ottersberg, 1932 Ordination und Pfarrer Herford, 1942 Superintendent Herford, Wehrmachtspfarrer, 1945-1949 Mitglied der westfälischen Kirchenleitung und Leiter des Landeskirchenamts Bielefeld, 1950-1977 Bevollmächtigter der Evangelischen Kirche in Deutschland am Sitz der Bundesrepublik Deutschland, Bonn, 1957-1972 Militärbischof (im Nebenamt), seit 1949 Vorsitzender der „Aufbaugemeinschaft Espelkamp, Gemeinnützige GmbH". KUNZE, J o h a n n e s

293

geb. 6.6.1892 Wuppertal-Barmen, gest 10.10.1959 Bonn, 1925-1953 Verwaltungsleiter der Diakonissenanstalt Sarepta in Bethel, 1945-1957 Schatzmeister des Centrai-Ausschusses West für die Innere Mission und seit 1946 Vizepräsident, 1946 Mitglied des Landtags von NordrheinWestfalen (CDU), 1949-1959 Mitglied des Bundestags. KURTZ, Adolf Alfred Ferdinand 94, 273, 290 geb. 16.8.1891 Berlin, gest. 25.9.1975 Wembley/England, 1920 Ordination, 1922 Pfarrer Berlin, ab 1934 Organisationsleiter der Berliner Bekennenden Kirche, 1947 Ehrendomherr von Brandenburg, 1947 Seelsorger deutscher Kriegsgefangener in England, 1949 Pfarrer Oxford/ England, 1962 Ruhestand. LACKMANN, M a x

48, 2 7 8 , 2 9 2

geb. 1910, 1941 Ordination und Hilfsprediger Herford, 1946 Pfarrer Büren. LAFFON, Emile Josef Victor X X I , 185, 195,204,220 geb. 1907, gest. 1958, Rechtsanwalt und Ingenieur, 1945-1947 Chef der Zivilverwaltung der französischen Besatzungszone (Administrateur Général). LANDEEN, William Martin, Ph.D. I f f . geb. 7.5.1891 Sundsvall/Schweden, 1931 Professor für Geschichte Walla Walla College, 19391957 Professor State College Washington, 1943-1946 Armeedienst, 1945 Captain ERABranch der amerikanischen Militärregierung für Bayern, 1958-1964 Professor La Sierra College, Mitglied der Augustana-Synode/USA. LANGENFASS, Friedrich Christian, D. 4, 85 geb. 8.7.1880 Hohenaltheim bei Nördlingen, gest. 5.2.1965 München, 1903 Ordination, 19201950 Pfarrer München, seit 1930 Dekan, 1935 Kirchenrat.

Personenregister / Biographische Angaben LAPP, Theodore

361

2 5 , 31 f., 78, 9 0 , 1 2 0 , 122 ff., 126,193

1945 amerikanischer Lieutenant, ERA-Branch/USGCC Berlin. LARSEN, H . F.

216

1945 Lieutenant, amerikanische Militärregierung Frankfurt, Leiter des Victory Guest House. LAUERER, Hans, D. 175 f. geb. 25.4.1884 Regensburg, gest. 20.1.1953 Nürnberg, 1908 Ordination, 1918 Rektor der Diakonissenanstalt Neuendettelsau, 1936 Kirchenrat, 1949 Lehrauftrag Augustana-Hochschule Neuendettelsau. LAVAL, Pierre X I geb. 28.6.1883 Chateldon, gest. 15.10.1945 (hingerichtet) Paris, Rechtsanwalt und Politiker, 1934-1936 französischer Außenminister, 1931/32, 1935/36 und (unter Pétain) 1940 und seit 1942 Ministerpräsident, wegen Kollaboration mit Deutschland zum Tode verurteilt. LEHMAN, D r .

136

amerikanischer Staatsbürger, 1945 in Basel. LEIBHOLZ, Gerhard, Dr.jur. Dr.phil. X X X V I I geb. 15.11.1901 Berlin, 1928 Privatdozent für ausländisches und öffentliches Recht Berlin, 1929-1935 o. Professor Universität Greifswald und Göttingen, 1935 emeritiert, 1938 Auswanderung nach England, 1947-1972 o. Professor Göttingen, 1951-1971 Bundesverfassungsrichter. LERCH, Archer L. X X V I 1945 Major General und Kommandeur der Militärpolizei. LILJE, Hanns, D . Dr.theol. X X X ff., X X X I V f., X X X V I I I , 43, 131 f., 136 ff., 139 f., 159, 165 f., 170,213,220 f., 225,232 f., 261 ff., 264,271 ff. 285 f., 2 8 9 f . , 293,295, 306,310 geb. 20.8.1899 Hannover, gest. 6.1.1977 Hannover, 1924 Ordination und Studentenpfarrer Hannover, 1927-1936 Generalsekretär der Deutschen Christlichen Studentenvereinigung, 1932-1935 Vizepräsident der World Student Christian Federation, 1935-1945 Generalsekretär des Lutherischen Weltkonvents, 1945 Mitglied des Rates der Evangelischen Kirche in Deutschland und Oberlandeskirchenrat Hannover, 1947-1971 hannoverscher Landesbischof. LÖHE, Johann Konrad Wilhelm 175 geb. 21.2.1808 Fürth, gest. 2.1.1872 Neuendettelsau, Pfarrer und Gründer der Missionsanstalt Neuendettelsau. LOKIES, Hans Dr. 16, 256, 273, 276, 290 geb. 3.2.1895 Raudi/Indien, gest. 16.6.1982 Hannover, 1922 Ordination, 1927 in der Leitung der Goßnerschen Mission Berlin, 1945-1961 Direktor ebd., seit 1945 Leiter der Kirchlichen Erziehungskammer Berlin im Nebenamt. LONG, Ralph Herman, D D . XXIV, X X I X , X X X f., 244 f., 248 f., 251, 253 f., 256 f., 262,264 geb. 3.12.1882 Londonville/Ohio, gest. 19.2.1948, 1909 Ordination und Pfarrer Newton Falls Warren/Ohio, 1913 Coraopolis/Pa., 1921 Pittsburgh, 1927 Steward Evangelical-Lutheran Joint Synod of Ohio, seit 1930 Executive Director of the National Lutheran Council New York, zugleich Secretary-Treasurer der American Section des Lutherischen Weltkonvents. LUDENDORFF, Erich 166 geb. 9.4.1865 Kruszewnia bei Posen, gest. 20.12.1937Tutzing/Obb., General, 1914 Generalstabschef, 1916 Mitglied der Obersten Heeresleitung, 1923 Beteiligung am Hitler-Putsch, 1926 Gründer des Tannenberg-Bundes, später des Bundes für Gotterkenntnis. LUCKING, Karl D . 16,126 geb. 23.11.1893 Lüdenscheid, gest. 30.11.1976 Bad Salzuflen, 1922 Ordination und Pfarrer Bodelschwingh Kr. Dortmund, 1929 Dortmund bis zur Ausweisung aus Westfalen, 1938 Jastrow/Grenzmark, 1939 Hannover, 1941 Halle, Dezember 1942-1949 Barkhausen/Westfalen, 1945 Superindendenturverwalter Minden und nebenamtliches Mitglied der westfälischen Kirchenleitung, 1946 Superintendent, 1949-1960 theologischer Vizepräsident, Mitglied des Bruderrats des Pfarrernotbundes, Leiter des westfälischen Pfarrernotbundes, Vorsitzender bzw.

362

Personenregister/ Biographische Angaben

stellvertretender Vorsitzender des westfälischen Bruderrats, Mitglied des Rates der Evangelischen Kirche der altpreußischen Union, des Reichsbruderrats Oktober 1934, des Rates der Deutschen Evangelischen Kirche 1936. LUTHER, M a r t i n

17, 5 3 , 1 4 5 f . , 1 7 0 , 2 7 1 , 2 9 6 , 3 0 1

geb. 10.11.1483 Eisleben, gest. 18.2.1546 Eisleben, Reformator. Lvov, Wassilij (Erzbischof Nathanael) 267, 288 geb. 1906 Moskau, gest. 1986 München, 1939 Eintritt in das Kloster Hl. Hiob von Pocaev in Ladomirova/Ostslowakei, 1945 russisch-orthodoxer Archimandrit Fischbek bei Hamburg, 1946-1951 Bischof von Brüssel und West-Europa, 1952-1966 Betreuung verschiedener Gemeinden in Deutschland, 1966-1980 Vorsteher Kloster Hl. Hiob von Pocaev in München, 1976 Bischof von Wien und Österreich, 1981 Erzbischof. MAAS, Hermann Ludwig, Dr.theol.h.c. 66, 68 f., 190, 241 f., 243 f. 264,296 ff., 307, 311 geb. 5.8.1877 Gengenbach/Baden, gest. 27.9.1970 Mainz-Weisenau, 1900 Ordination, 19151943 Pfarrer Heidelberg, 1938 Mitbegründer der Kirchlichen Hilfsstelle für Nichtarier (sog. Büro Grüber), 1943 zwangspensioniert, 1944 zur Zwangsarbeit nach Frankreich deportiert, 1946 Kreisdekan Nordbaden, ab 1956 mit Titel Prälat, 1965 Ruhestand, 1967 Verleihung der Yad Vashem Medaille der 36 Gerechten unter den Völkern. MANN, Erika 124 geb. 9.11.1905 München, gest. 27.8.1969 Zürich, Tochter Thomas Manns, Schauspielerin und Schriftstellerin, 1933 Emigration in die Schweiz, 1936 in die USA. MANN, F r e d e r i c k J .

XXXII

1945 Mitarbeiter im Office of Political Affairs der amerikanischen Militärregierung für Deutschland. MANN, T h o m a s

124

geb. 6.6.1875 Lübeck, gest. 12.8.1955 Zürich, Schriftsteller. MARAHRENS, August, D . X X I V f . , X X V I I , X X X I V f . , 15, 33,43, 53, 83, 98, 102, 125,131,136 ff., 140,154,161,202 f., 214, 227,256,262,272, 286,289, 296 geb. 11.10.1875 Hannover, gest. 3.5.1950 Loccum, 1903 Ordination, 1925-1947 hannoverscher Landesbischof, 1934-1936 Vorsitzender der Ersten Vorläufigen Kirchenleitung der Deutschen Evangelischen Kirche, 1939-1945 Mitglied des Geistlichen Vertrauensrats der Deutschen Evangelischen Kirche, 1933 Vizepräsident, 1935-1945 Präsident des Lutherischen Weltkonvents. MARTIN

HO

1945 amerikanischer Lieutenant-Colonel, Chief of Chaplains in US Berlin District. MARTIUS, Heinrich, Dr.med 46 geb. 2.1.1885 Berlin, 1922 a.o. Professor für Gynäkologie Bonn, 1926o. Professor Göttingen. MATHILDE

139

1945 Schwester in den Bodelschwinghschen Anstalten Bethel. MATTHEWS, Walter Robert, D D . D.Lit. X X X V , 257 f., 266 f., 271, 273 f., 279, 282, 286, 291, 293,305 geb. 1881, gest. 1973, 1908 Dozent für Philosophie King's College London, seit 1909 auch für Dogmatik, 1918-1932 Professor für Religionsphilosophie und Dekan ebd., 1931-1934 Dekan von Exeter, seit 1934 Dean of Saint Paul's, London, 1957 Dean of Order of the British Empire. MAURY, Pierre X L , 191,193 ff., 201, 204 f., 213,225 ff., 310 f. geb. 27.11.1890, gest. 13.1.1956, 1919 Generalsekretär der französischen Christlichen Studentenverbände, 1929 reformierter Pfarrer, 1930 Sekretär des Christlichen Studentenweltbundes, 1934 Pfarrer in Paris, 1951-1953 Präsident des Nationalen Rates der Reformierten Kirche in Frankreich. MC CLURE, Robert A. 304 geb. 4.3.1897 Mattoon/Illinois, gest. 1.1.1957, 1942 Brigadegeneral, 1942 Chief Intelligence

Personenregister / Biographische Angaben

363

European Theatre, 1944/45 Chief Psychological Warfare Division/SHAEF, 1945-1947 Direktor Information Control Division der amerikanischen Militärregierung für Deutschland. MCNARNEY, Joseph Taggert 264 geb. 28.8.1893 Emporium/Pennsylvania, gest. 1.2.1972, 1943 Major General, 1944 stellvertretender Oberfehlshaber der alliierten Streitkräfte im Mittelmeerraum, 1945 Nachfolger Eisenhowers als Oberfehlshaber der amerikanischen Truppen in Europa, 1945-1947 Militärgouverneur der amerikanischen Besatzungszone. MEISER, Hans, D. XVIII, XXIV, X X X I f., X X X V I I I , 3 ff., 21,43,53,83,85,99,131,154,159, 174,178 ff., 181,192,213 f., 225,239,252 f., 264,271,284,286,289,295 f., 299 ff., 305 ff., 313 geb. 16.2.1881 Nürnberg, gest. 8.6.1956 München, 1905 Ordination, 1915 Pfarrer München, 1922 Leiter des Predigerseminars Nürnberg, 1928 Oberkirchenrat Landeskirchenrat München, 1933-1955 bayerischer Landesbischof, 1945 Mitglied des Rates der Evangelischen Kirche in Deutschland, 1948 Vorsitzender der Vorläufigen Leitung der Vereinigten EvangelischLutherischen Kirche Deutschlands, 1949-1955 erster Leitender Bischof ebd., 1933 Mitglied des Exekutivkomitees des Lutherischen Weltkonvents, 1947 des Lutherischen Weltbundes. MEISTER, J a k o b , D D .

273,290

geb. 13.10.1889 Zürich, gest. 30.4.1970 Zürich, 1913 baptistischer Prediger Danzig, 1919 Königsberg, 1928 Zürich, 1935-1956 Direktor des Diakonissenhauses Bethel in Berlin, 1945-1955 Vorsitzender des Bundes Evangelisch-Freikirchlicher Gemeinden in Deutschland, 1955-1960 Vizepräsident der Baptist World Alliance. MELLE, O t t o F. H .

143 f f . , 2 3 5 , 2 7 3 , 2 9 0

geb. 16.8.1875 Liebengrün/Thüringen, gest. 26.3.1947 Berlin, 1900 methodistischer Pfarrer, 1911 Superintendent, 1920-1936 Direktor und Dozent am Predigerseminar der Bischöflichen Methodistenkirche in Deutschland Frankfurt a. M., 1936-1946 Bischof der Bischöflichen Methodistenkirche in Deutschland, 1922-1947 Vorstandsmitglied des Allianzhauses Blankenburg. MENN, Wilhelm Gustav, D. Dr.theol. 151 geb. 23.8.1888 Ferndorf, Kr. Siegen, gest. 29.2.1965 Frankfurt a. M., 1914 Ordination, 19211934 zunächst nebenamtlicher Leiter des Sozialpfarramts der rheinischen Kirchenprovinz, Düsseldorf, 1929 Mitglied der ökumenischen Studienkommission, 1934-1950 Pfarrer und Superintendent Andernach, seit 1946 Aufbau und Leitung der Ökumenischen Zentrale, Frankfurt a. M., Schriftleiter der Ökumenischen Rundschau. MERZ, Georg, D. 172 geb. 3.3.1892 Walkersbrunn/Oberfranken, gest. 16.11.1959Neuendettelsau, 1916 Ordination, 1930 Dozent Theologische Schule Bethel, 1936 bis zur Auflösung 1939 Leiter ebd., 1939 Pfarrer Bethel und Leiter des Katchetischen Amtes der Bekennenden Kirche Westfalen, 1942 Dekan Würzburg, 1946 Rektor des neugegründeten Pastoralkollegs Neuendettelsau und der neugegründeten Augustana-Hochschule Neuendettelsau, 1951-1957 Professor ebd. MEYER, Erich 71 geb. 9.12.1884 Osnabrück, gest. 5.4.1955 Frankfurt a. M., 1910 Ordination, 1915-1945 Pfarrer der deutsch-evangelisch-reformierten Gemeinde Frankfurt a. M., 1943-1945 kommissarischer Verwalter der Propstei Frankfurt, 1948 Mitbegründer des Deutschen Bundes für Freies Christentum. MEYER, Lawrence Bernard, DD. XXVIII, X X X I I I , 245 geb. 13.7.1890 Richton/Illinois, gest. 29.6.1977 Miami/Florida, Pfarrer der Lutheran Church/ Missouri Synod (LCMS), 1926-1950 Director of Missionary Education and Publicity von LCMS, 1940-1950 Executive Director des Emergency Planning Council von LCMS, St. Louis/Missouri. MEYER, Otto 252 f. geb. 29.8.1882 Regensburg, seit 1925 Mitglied des Vorstandes der Maschinenfabrik AugsburgNürnberg (MAN), Juli 1945 von der Militärregierung verhaftet, 1947-1954 Vorsitzender des

364

Personenregister / Biographische Angaben

Vorstandes, zahlreiche Ämter und Funktionen in der Wirtschaft, 1952 Ehrenbürger der Stadt Augsburg. MEYER, Peter, Dr. 159,197, 210,282 geb. 26.11.1888 Altenwerder, gest. 28.7.1967 Hamburg-Altona, 1932 Oberstudiendirektor an der Oberrealschule Hamburg-Altona, 1943 Entlassung aus dem Schuldienst, 1945 Wiedereinsetzung, 1945 bis Februar 1946 Mitglied des Rates der Evangelischen Kirche in Deutschland. MICHAELIS, G o t t f r i e d

XXXV,

40,43,45

geb. 1904, Sohn von Walter Michaelis, 1932-1936 Leiter der Privatschule Neuenkirchen Kr. Melle, 1939-1943 Kriegsdienst, Studienrat, dann Direktor des Mädchengymnasiums Sarepta/ Bethel, 1969 Ruhestand. MICHAELIS, Walter, D.theol. 43 geb. 4.3.1866 Frankfurt/Oder, gest. 9.10.1953 Göttingen, 1890 Ordination, 1920 Dozent für Praktische Theologie an der Theologischen Schule Bethel, 1906-1911 und 1920-1952 Vorsitzender des Vorstandes des Deutschen Verbandes für Gemeinschaftspflege und Evangelisation. MICHELFELDER, Sylvester Clarence, D D . XXV, X X I X f., X X I I ff., X X I X , X L I , 14 ff., 56,184 ff., 191, 193,195 f., 201,203 f., 215,225, 237f., 242, 244 ff., 264,280,282,294 f., 309 geb. 27.10.1889 New Washington/Ohio, gest. 30.9.1951 Chicago, 1914 Ordination und Pfarrer Willard/Ohio, später Pittsburgh, 1926-1931 Superintendent der Lutheran Inner Mission Society Pittsburgh, 1931-1945 Pfarrer Toledo/Ohio, 1945 Vertreter der amerikanischen Sektion des Lutherischen Weltkonvents beim Ökumenischen Rat der Kirchen und Leiter der Abteilung für Allgemeine Nothilfe der Wiederaufbau-Abteilung, zugleich seit Ende 1945 Exekutivsekretär des Lutherischen Weltkonvents, 1947-1951 Exekutivsekretär des Lutherischen Weltbundes. MILBURN, Bryan L e e

264

geb. 2.7.1896 Fayetteville/Arkansas, Berufsoffizier, 1945/46 Chief of Staff der amerikanischen Militärregierung für Deutschland, 1946/47 Commanding Officer Berlin Command, 19511953 Personnel Officer Far East Command, 1956 Ruhestand. MITTAG, J o s e f

182

1945 Pfarrer Marienbad. MITZENHEIM, M o r i t z , D .

17, 85

geb. 17.8.1891 Hildburghausen/Thüringen, gest. 4.8.1977 Eisenach, 1922 Pfarrer Saalfeld, 1929 Eisenach, 1945-1970 thüringischer Landesbischof. MITZER

85

nicht ermittelt. MOELLER, Reinhard Karl Ernst-Otto, Dr.jur. 99 geb. 15.1.1888 Gumbinnen, Ostpreußen, gest. 29.9.1963 Bad Reichenhall, 1912-1921 Staatsdienst in der preußischen inneren Verwaltung, danach bis 1945 Reichsfinanzverwaltung, nach Entlassung auf eigenen Antrag seit 7. Juni 1945 zunächst kommissarischer Leiter und vom 1. April 1946 bis 1962 Direktor des Berliner Stadtsynodalverbandes, 1946-1959 Präses derProvinzialsynode Berlin-Brandenburg, Gründungsmitglied der C D U , ehrenamtlicher Stadtrat Berlin-Zehlendorf. MONSABERT, De Goislard, Joseph de 280, 294 geb. 30.9.1887 Libourne, 1941 General, 1943 Kommandant der 3. Division d'Infantrie Algérienne, 1945/46 Chef du Commandement Supérieur des Troupes d'Occupation. MONTGOMERY, Bernhard Law, Viscount Montgomery of Alamein (1946) 135,137, 257 geb. 17.11.1887 Kennington, gest. 24.3.1976 Isington, Feldmarschall, 1945-1946 Militärgouverneur der britischen Besatzungszone und Oberbefehlshaber der britischen Besatzungstruppen, 1946-1948 Chef des britischen Empire-Generalstabs, 1948-1951 Vorsitzender des Ständigen Verteidigungsrats der Westeuropäischen Union, 1951-1958 stellvertretender Oberbefehlshaber der N A T O .

Personenregister / Biographische Angaben

365

MOTT , John Raleigh 106 geb. 25.5.1865 Kivingston Manor/New York, gest. 31.1.1955 Orlando/Florida, 1895 Generalsekretär des Christlichen Studentenweltbundes, 1920 dessen Vorsitzender, 1921-1941 Präsident des Internationalen Missionsrates. Muccio, John Joseph X X V I I geb. 10.3.1900 Valle Agricola/Italien, 1921 amerikanischer Staatsbürger, 1924 Vizekonsul Hamburg, 1926 Hongkong, 1928-1938 Konsul Yunnanfu, Hongkong, Foochow, Shanghai, La Paz, 1940 Konsul Managua, 1943/44 Counselor Pananama und Havanna, 1945-1947 Mitarbeiter im Office of Political Affairs der amerikanischen Militärregierung für Deutschland, 1948 Sonderbeauftragter des amerikanischen Präsidenten für Korea, 1949 Botschafter Seoul, 1952 UNO-Delegierter. MÜLLER, Bernhard 25 Bruder von Eberhard und Manfred Müller, Kaufmann und Unternehmer aus Württemberg, langjähriger Geschäftsaufenthalt in den USA, 1945 Dolmetscher für Wurm. MÜLLER, E b e r h a r d , D r . p h i l . D .

X X V I I , 25,221

geb. 22.8.1906 Stuttgart, 1932-1938 Generalsekretär der Deutschen Christlichen Studentenvereinigung, 1935-1938 Generalsekretär des Reichsausschusses der Deutschen Evangelischen Woche, 1938 Studentenpfarrer Tübingen, 1942 Militärpfarrer, 1945 Geschäftsführer des Hilfsdienstes für Kriegsgefangene und Vermißte, 1945 Gründer und bis 1971 Leiter der Evangelischen Akademie Bad Boll, 1964 Vorsitzender der Kammer für Soziale Ordnung der Evangelischen Kirche in Deutschland. MÜLLER, Friedrich, Dr.theol. 87,150 geb. 30.12.1879Ober-Sorg, Kr. Alsfeld, gest. 15.9.1947Darmstadt, 1928-1934Superintendent von Starkenburg, 1936 Oberkirchenrat und Propst der Propstei Starkenburg, 1945 Präsident der Vorläufigen Leitung der Evangelischen Kirche in Hessen und Vorsitzender des Verbindungsausschusses der hessischen Teilkirchen. MÜLLER, Kurt 53 Jurist und reformierter Theologe, führendes Mitglied der Kirchlich-theologischen Sozietät Württembergs, seit 1942 Pfarrer an der Reformierten Kirchengemeinde Stuttgart-Bad Cannstatt, 1945-1950 Geschäftsführer des Kohlhammer-Verlags Stuttgart, 1950 Berufung ins niedersächsische Kultusministerium Hannover. MÜLLER, L u d w i g

42, 126,139, 146,232

geb. 23.6.1863 Gütersloh, gest. 31.7.1945 (Freitod) Berlin, 1908 Ordination, 1926 Wehrkreispfarrer Königsberg, 1933 Bevollmächtigter Hitlers für Fragen der evangelischen Kirche und Schirmherr der Deutschen Christen, 1933 Reichsbischof der Deutschen Evangelischen Kirche, 1935 Entzug der Befugnisse. MÜLLER, Manfred, Dr.phil. 25, 31, 221 f. geb. 9.11.1903 Stuttgart, gest. 7.11.1987 Stuttgart, 1929 Landeswart der schwäbischen Schülerbibelkreise, 1932 Studienassessor, 1934 Landesjugendwart und 1937 erster württembergischer Landesjugendpfarrer, 1946-1961 Vorsitzender der Arbeitsgemeinschaft der Evangelischen Jugend in Deutschland, 1946-1961 Vorsitzender der Jugendkammer der Evangelischen Kirche in Deutschland, 1949-1979 Mitglied und 1969-1979 Vorsitzender des Rundfunkrats des Süddeutschen Rundfunks. MUENCH, Aloisius Joseph 304 geb. 18.2.1889 Milwaukee/Wisconsin, gest. 15.2.1962 Rom, 1913 Priesterweihe, 1935 Bischof von Fargo/North Dakota, seit 1950 mit dem Titel Erzbischof, 1946 Apostolischer Visitator für Deutschland, 1946-1949 Verbindungsmann des amerikanischen Episkopats zur Militärregierung und Generalvikar der amerikanischen Streitkräfte in Deutschland und Österreich, 19511959 Apostolischer Nuntius für Deutschland. MUNCK, Otto 88 geb. 8.5.1900 Mainz, gest. 12.12.1966 Ingelheim am Rhein, 1923 Ordination, 1923 Verwalter

366

Personenregister / Biographische Angaben

der Jugendpfarrstelle Offenbach, 1926 Verwalter Reichelsheim/Odenwald, 1928 Pfarrer ebd., 1952-1966 Leiter des katechetischen Amtes der Propstei Rheinhessen, Mainz. MURPHY, R o b e r t D a n i e l

X V I I I , X X V I f . , X X X I I , X X X V I I , X L , X V I I , 1, 3 f f . , 2 5 f . , 2 7 f f „ 31

f., 33 f., 59, 78, 106,109,120 ff., 194, 314 geb. 28.10.1894 Milwaukee/Wisconsin, gest. 9.1.1978 New York, Diplomat, 1944-1949 politischer Berater des State Department für die amerikanische Militärregierung in Deutschland, 1949 Direktor des Office of German and Austrian Affairs im State Department, später Botschafter in Brüssel und Tokio. NELL, Ernst 71 geb. 8.12.1884 Hottenstein, Kreis Schwelm, gest. 15.4.1983 Frankfurt a. M., 1911 Ordination, 1912 Pfarrer Schwerte, 1928-1955 Frankfurt a. M., 1945 Mitglied der Vorläufigen Leitung der Evangelischen Kirche in Frankfurt, 1948-1950 Vorsitzender des Gemeindeverbandes der evangelisch-lutherischen und evangelisch-unierten Kirchengemeinden in Frankfurt. NEUSCHÄFER, Carl 237 geb. 24.1.1879 Frankfurt a. M., gest. 7.9.1946 Zillhausen, 1906 baptistischer Prediger Stuttgart, 1911 Theologischer Lehrer am Predigerseminar der deutschen Baptisten in Hamburg, 1922 Studiendirektor, 1939-1945 Seminardirektor ebd. NEUSS, Wilhelm, Dr.theol. 120 f. geb. 24.7.1880 Montabaur, gest. 31.12.1965 Bonn, 1913 Privatdozent, 1917 ao. Professor, 19201949 o. Professor für Kunstgeschichte und Geschichte der christlichen Kunst Bonn. NIEMÖLLER, Else geb. Bremer 20, 23, 73 f., 85, 124, 186 ff., 249, 295 geb. 20.7.1890 Elberfeld, gest. 7.8.1961 (verunglückt) in Dänemark, Ehefrau Martin Niemöllers. NIEMÖLLER, M a r t i n , D .

X X , X X I I f f . , X X X I f . , X X X V I I f . , 5 , 14 f . , 19 f f . , 21, 2 5 , 27, 2 9 , 3 0

f f . , 3 3 , 3 5 f f . , 5 3 , 70 f f . , 7 3 f f . , 81 f f . , 8 5 f f . , 9 1 , 3 , 3 , 1 0 0 , 1 1 1 , 1 1 4 f f . , 121 f . , 123 f . , 125 f f . , 130, 136, 147, 154, 158

f., 170, 186 ff., 189, 191 f., 193, 196 f., 199, 2 0 1 , 2 0 3 , 2 0 9 , 213, 215 f., 219 f.,

2 2 5 f f . , 2 3 9 f . , 2 4 9 f . , 2 6 4 , 2 7 8 , 2 8 4 , 2 9 5 , 2 9 8 , 3 0 1 , 3 0 2 f . , 3 0 8 f . , 313

geb. 14.1.1892 Lippstadt/Westfalen, gest. 6.3.1984 Wiesbaden, 1912-1918 Marineoffizier, zuletzt U-Boot-Kommandant, 1924 Ordination, 1931 Pfarrer Berlin-Dahlem, 1933 Gründer des Pfarrernotbundes, 1937 verhaftet, 1938-1945 Konzentrationslager Sachsenhausen und Dachau, 1945 Mitglied des Rates der Evarigelischen Kirche in Deutschland und Leiter des Kirchlichen Außenamtes Frankfurt a. M., 1947-1964 Präsident der Evangelischen Kirche in Hessen und Nassau, 1961-1968 einer der Präsidenten des Ökumenischen Rates der Kirchen. NIEMÖLLER, Wilhelm, D. 278, 293 geb. 7.4.1898 Lippstadt/Westfalen, gest. 13.10.1983 Bielefeld, 1924 Ordination, Hilfsprediger Witten und Hattingen, 1925 Pfarrer Schlüsselburg/Weser, 1930-1963 Bielefeld, Vertrauensmann der westfälischen Pfarrerbruderschaft, Mitglied des westfälischen Bruderrats, 19391945 Kriegsdienst. NIESEL, Wilhelm, Lic. Dr.theol.h.c. DD. 126,131,159,199,211, 213 geb. 7.1.1903 Berlin, gest. 13.3.1988 Frankfurt a. M., 1930 Studieninspektor Predigerseminar Elberfeld, 1935 Dozent für Systematische Theologie Kirchliche Hochschule Berlin, 19341945 Mitglied des Rates der Evangelischen Kirche der altpreußischen Union, seit 1937 mehrmals Gestapohaftseit, 1945 Mitglied des Rates der Evangelischen Kirche in Deutschland, 1946-1968 Professor Kirchliche Hochschule Wuppertal, 1946-1973 Moderator des Reformierten Bundes, 1964-1970 Präsident des Reformierten Weltbundes. OECHSNER, Frederick Cable 35 geb. 26.11.1902 New Orleans, Reporter und Auslandskorrespondent, 1930-1932 Berlin, 19421946 Special Assistant des Direktors des Office of Strategie Services, Stellvertretender Leiter der Psychological Warfare Division der amerikanischen Militärregierung für Deutschland, 1946/47 leitende Funktion bei United Press, dann State Department. OLSEN, C. Arild, LL.D. XXI, XLI, 246, 257 geb. 2.2.1878 Omaha/Nebraska, 1925-1930 Professor für Geschichte und Politikwissenschaft

Personenregister / Biographische Angaben

367

Grand View College, 1932-1938 Präsident Grand View College Seminary (Danish Lutheran College) Des Moines/Iowa, 1945 Captan ERA-Branch, 1946 Nachfolger Knappens als Chef der Religious-Affairs-Abteilung der amerikanischen Militärregierung für Deutschland, 1950/51 Office High Commissioner for Germany, 1951-1954 Executive Secretary National Council of the Churches of Christ in America. OLSEN, Carl Ε 245 f. 1945 Lieutenant-Colonel, amerikanische Militärregierung Frankfurt. OOLEY

6 9 , 7 6 f . , 87, 9 0

Superintendent für das öffentliche Schulwesen in Arkansas, 1945 Captain, ERA-Officer der amerikanischen Militärregierung Frankfurt. OTTER, Ebenezer 181 ff. Senior der Evangelisch-böhmischen Brüderkirche in Pilsen. OxNAM, Bromley Garfield, D D . L L . D . f., 304 ff., 309

X X X I I , X X X I V , 3 5 , 2 4 5 , 263 f., 266, 2 9 6 , 2 9 8 f., 302

geb. 14.8.1891 Sonora/Kalifornien, gest. 12.3.1963, 1916 Ordination, 1916 Begründer und Pfarrer der Church of all Nations in Los Angeles, 1927 Pfarrer Boston, 1928-1936 President Pauw Universitiy Greencastle/Indiana, 1936-1960 Bischof verschiedener Sprengel der Methodistenkirche, 1944-1946 President Federal Council of the Churches of Christ in America, 1948-1954 einer der Präsidenten des Ökumenischen Rates der Kirchen. PATON, W i l l i a m

109

geb. 13.11.1886 Brixton/England, gest. 21.8.1943 Kendal, Presbyterianer, 1911-1917 Sekretär des Christlichen Studentenweltbundes, 1924 Sekretär des indischen Christlichen Vereins Junger Männer, seit 1927 Sekretär des Internal Missionary Council London, zugleich seit 1938 Beigeordneter Generalsekretär des in Bildung begriffenen Ökumenischen Rates der Kirchen. PATTERSON, Robert Porter X X X I I , 189 geb. 12.2.1891 Gens Fall/New York, gest. 22.1.1952 Elizabeth/New York, Jurist, 1940-1945 Undersecretary, 1945-1947 amerikanischer Kriegsminister. PATTON, George Smith 173,177 geb. 11.11.1885 San Gabriel/Kalifornien, gest. 21.12.1945 Mannheim, 1942/43 Kommandeur des amerikanischen II. Korps in Nordafrika, 1944/45 der 3. US-Armee in Frankreich und Süddeutschland, 1945 Militärgouverneur für Bayern. PAUPERAS, Jonas-John, Lic.theol. 181 geb. 10.5.1905 Litauen, gest. 22.5.1971 Chicago/USA, Theologiestudium Kaunas, 1930 Pfarrer Jurbarkas, 1933 Lic.theol. Basel, bis 1936 Dozent für Systematische Theologie Vytautas Universität Kaunas, 1935-1940 Berater für die evangelischen Kirchen Kultusministerium Kaunas, 1941 Umsiedlung nach Deutschland, nach Kriegsende Pfarrer für evangelische Litauer in DP-Lagern, 1948 Einwanderung USA, 1948-1971 Pfarrer Ziongemeinde Chicago. PAWLOWSKI, K a r l

278 f., 293

geb. 9.4.1898 Hagen, gest. 22.8.1964 Bielefeld, 1932-1964 Vorsteher des Johannesstifts (seit 1951: Evangelisches Johanneswerk e.V.) Bielefeld-Schildesche, 1945-1950 gleichzeitig Geschäftsführer des Evangelischen Hilfswerks Westfalen, 1946-1950 Geschäftsführer des Landesverbandes der Inneren Mission. PERRY, James De Wolf 111 geb. 3.10.1871 Germantown/Pennsylvania, gest. 20.3.1947 Rhode Island, 1896 Priesterweihe, 1911 Bischof Rhode Island, 1930-1937 Presiding Bishop of the Protestant Episcopal Church in the United States of America, 1937-1943 Overseer Harvard University. PETAIN, Henri Philippe X L geb. 24.4.1856 Cauchy-à-la-Tour, gest. 23.7.1951 Port-Joinville/Insel Yeu, 1917 Oberbefehlshaber der französischen Armee, 1922-31 Generalinspekteur der Armee und Vizepräsident des Obersten Verteidigungsrats, 1934 Kriegsminister, 1940 Ministerpräsident und Staatschef der

368

Personenregister/Biographische Angaben

Vichy-Regierung, 1945 wegen Kollaboration zum Tode verurteilt, anschließend zu lebenslänglicher Haft begnadigt. PETSCHNIGG, Elisabeth 2 7 3 , 2 9 0 geb. 21.2.1905 Olmütz, 1945-1946 Mitarbeiterin Deutscher Caritasverband Berlin. POELCHAU, H a r a l d

251

geb. 5.10.1903 Potsdam, gest. 29.4.1972, 1932 Ordination, 1933 Gefängnispfarrer Berlin-Tegel, 1945 Generalsekretär des Evangelischen Hilfswerks, 1946 vortragender Rat in der Zentralverwaltung für Justiz der sowjetischen Besatzungszone, 1949 Gefängnispfarrer, 1951 Sozialpfarrer der Evangelischen Kirche Berlin, 1946-1950 Lehrauftrag für Kriminologie und Gefängniskunde Humboldt-Universität Berlin. POLING, D a n i e l Α . , D r .

36

amerikanischer Staatsbürger, 1945 Philadelphia. PREISS, Martin Théodore X X X V I I , 146 ff. geb. 11.11.1910 Mühlhausen/Elsaß, gest. 7.8.1950 Montpellier, Theologiestudium Straßburg, führendes Mitglied der französischen Zweiges des Christlichen Studentenweltbundes, 1937 Teilnahme an der Weltkonferenz für Praktisches Christentum in Oxford, 1939 an der 1. Weltkonferenz für christliche Jugend in Amsterdam, seit 1942 Professor für Neues Testament Montpellier, Beteiligung an der Resistance, 1945 Mitglied der Kommission des Comité Interministériel des Affaires Allemandes. PRESSEL, Wilhelm 2 5 , 2 7 , 2 9 , 31, 85 geb. 22.1.1895 Creglingen/Tauber, gest. 24.5.1986 Tübingen, 1921 Ordination, 1925 Pfarrer Nagold, 1929 Studentenpfarrer Tübingen, 1933-1945 Oberkirchenrat in Stuttgart, 1935 Ausschluß aus der NSDAP, 1936 Mitglied des Reichsbruderrats, 1945-1950 Leiter des Evangelischen Hilfwerks Württemberg, 1950-1960 Krankenhauspfarrer Stuttgart. PREYSING, Konrad Graf von 277,292 geb. 30.8.1880 Kronwinkl bei Landshut, gest. 21.12.1950 Berlin, 1935 Bischof von Berlin. PUFFERT, Heinrich Hermann, D . Dr.theol.h.c. 293 geb. 20.5.1907 Hamm/Westfalen, 1932 Pfarrer Tientsin, 1939 Minden, 1943-1945 Kriegsdienst, 1950 1. Pfarrer des Landesverbandes der Inneren Mission und Hauptgeschäftsführer des Evangelischen Hilfswerks Westfalen, 1960-1972 Referent in der Abteilung für Zwischenkirchliche Hilfe, Flüchtlings- und Weltdienst des Ökumenischen Rates der Kirchen. RABENAU, Eitel Friedrich von 98 geb. 13.1.1884 Schweidnitz/Schlesien, gest. 5.10.1959 Berlin, 1910 Ordination und Pfarrer Finsterwalde/Brandenburg, 1912 Jaffa/Palästina, 1923-1954 Berlin-Friedrichswerder, 1936 Mitglied der Zweiten Vorläufigen Kirchenleitung der Deutschen Evangelischen Kirche. RAEDER, E r i c h

37

geb. 24.4.1876 Wandsbek bei Hamburg, gest. 6.11.1960 Kiel, 1925 Vizeadmiral, 1928 Admiral und Chef der Marineleitung, 1935-1943 Oberbefehlshaber der Kriegsmarine, 1946 in Nürnberg zu lebenslänglicher Haft verurteilt, 1955 begnadigt. RAD, Gerhard von, D . D D . 85 geb. 21.10.1901 Nürnberg, gest. 31.10.1971 Heidelberg, 1930 Privatdozent Leipzig, 1934 Professor für Altes Testament Jena, 1945 Göttingen, 1950 Heidelberg. REINKE, Ernst Friedrich 267, 288 geb. 1.11.1889 Greifenhagen, gest. 29.7.1960 Hamburg, 1913 Ordination als Missionar, 19131916 Vorsteher Keta-Schulen/Goldküste, bis 1919 Zivilgefangener in England, 1924-1934 Missionar, Garnisonpfarrer und Gemeindepfarrer Cuxhaven, 1934 kommissarischer Pfarrer Hamburg-Eilbek, 1935 Hamburg-Ohlsdorf, Leiter der Gaugruppe der Deutschen Christen Hamburg (1938 Umbennung in „Luther-Deutsche"), 1936-1960 Pfarrer Veddel, 1945 Verbindungsmann Landesbischof Tügels zur britischen Militärregierung. RENDTORFF, Heinrich, Lic. theol. D . 271, 288 f. geb. 9.4.1888 Westerland/Sylt, gest. 18.4.1960 Kiel, 1926 Professor für Praktische Theologie

Personenregister/Biographische Angaben

369

und Neues Testament Kiel, 1930-1933 Landesbischof in Mecklenburg-Schwerin, 1934 Pfarrer Stettin-Braunsfelde, 1945-1956 o. Professor Kiel. RHODE, Ernst Hermann Friedrich Adolf 48 geb. 1878, gest. 1965, 1905 Ordination und Pfarrer Wathlingen, 1909 Gelliehausen, 1916 Superintendent Dorum, 1924-1950 Pfarrer Hannover. RICHTER, M a r t i n

133 f . , 159

geb. 23.2.1886, gest. 18.10.1954, Gewerkschaftssekretär und Sozialgehilfe, Geschäftsführer des sächsischen Pfarrernotbundes und der sächsischen Bekennenden Kirche, 1945 zeitweise zweiter Bürgermeister Dresdens. RIDDY, D o n a l d

XIV

1945-1947 Direktor der ERA-Branch der britischen Militärregierung RITTER, Gerhard, Dr.phil. Dr.theol.h.c. Dr.jur.h.c. 126 geb. 6.4.1888 Bad Sooden/Werra, gest. 1.7.1967 Freiburg i.Br., 1925-1956 Professor für Geschichte Freiburg, 1944/45 Haft wegen Zugehörigkeit zum Widerstandskreis um Goerdeler. RITTER, Karl Bernhard, Dr.phil. 85 geb. 17.3.1890 Hessisch-Lichtenau, gest. 15.8.1968 Königstein/Taunus, 1918 Ordination, 1925-1945 Studentenpfarrer Marburg, 1931 Stifter der Evangelischen Michaelsbruderschaft, 1946 Kirchenrat, 1952 Dekan Marburg. ROBERTSON, Sir Brian Hubert X V I I I , 224 geb. 22.7.1896 Simla/Indien, gest. 29.4.1974 Gloucestershire, Berufsoffizier, 1933 Versetzung in den Ruhestand, 1935-1941 Tätigkeit in der Industrie, 1941-1943 Einsatz im Mittleren Osten, 1944/45 Tätigkeit in der Militärverwaltung in Italien, 1945-1946 Stabschef Control Commission for Germany (British Element) und Stellvertretender Militärgouverneur, 1947-1950 Militärgouverneur und Oberbefehlshaber der britischen Besatzungstruppen in Deutschland, 1949/50 Hoher Kommissar in der Bundesrepublik Deutschland, 1950-1953 Oberbefehlshaber der britischen Streitkräfte im Mittleren Osten, 1953-1961 Präsident der britischen Transportkommission. RÖNCK, H u g o

27

geb. 12.4.1908, 1932 Ordination, 1936 Landesjugendpfarrer in Thüringen, seit 1925 Mitglied der NSDAP, führendes Mitglied der Deutschen Christen, 1939-1943 Kriegsdienst, 1943 Präsident des Landeskirchenrats Eisenach, 1945 Titel Landesbischof, April 1945 von der amerikanischen Besatzungsmacht verhaftet, August 1945 aus dem Thüringer Kirchendienst entlassen, 1947 Pfarrer Eutin, 1978 Ruhestand. ROLAND, E u g e n

X X I , 150

geb. 22.2.1889 Rehborn, gest. 4.3.1946 Speyer, 1914 Ordination, 1921 Pfarrer Rechtenbach, 1931 Rhodt unter Rietburg, 1936-1946 Oberkirchenrat Landeskirchenrat der Pfalz. ROSENBERG, Alfred 41, 166,273 geb. 12.1.1893 Reval, gest. 16.10.1946 (hingerichtet) Nürnberg, Verfasser von „Der Mythus des 20. Jahrhunderts" (1930), 1934 Beauftragter des Führers für die Überwachung der weltanschaulichen Schulung und Erziehung der NSDAP, 1941-1945 Reichsminister für die besetzten Ostgebiete. ROSENKRANZ, Gerhard, D . Dr.theol. 190, 241 f. geb. 29.4.1896 Braunschweig, gest. 16.5.1983 Tübingen, 1925 Pfarrer Lünen/Lippe, 1928 Inspektor und 1931-1948 Direktor der Ostasienmission Heidelberg, 1942 Habilitation für Religions- und Missionswissenschaft, 1942 Untersagung der Dozentur und Reichsredeverbot, 1946 Privatdozent Heidelberg, 1947 ao. Professor, 1948-1964 o. Professor für Missionswissenschaft und Ökumene Tübingen. ROST, G u s t a v

148

geb. 21.1.1884 Königsteele/Westfalen, gest. 10.5.1958 Heidelberg, 1908 Ordination, 1908 Pfarrer Hüningen/Oberelsaß, 1920 Furtwangen/Baden, 1922 Mannheim, 1933-1949 Oberkirchenrat im Evangelischen Oberkirchenrat Karlsruhe.

370

Personenregister/ Biographische Angaben

RUPP, Ernest Gordon, M A . D D . X X X V I , 1 8 6 , 1 9 1 , 1 9 6 , 2 2 5 f., 227 geb. 7.1.1910, 1938-1946 methodistischer Pfarrer Chislehurt/Kent, 1946-1947 Wesley House, Cambridge, 1947-1952 Richmond College, Surrey, 1951-1956 Lecturer in Divinity Cambridge, 1956-1967 Professor für Kirchengeschichte Manchester, 1968/69 President of the Methodist Conference. SASSE, Hermann, Lic.theol. D.theol. 253 geb. 17.7.1895 Sonnewalde/Thüringen, gest. 8.8.1976 North Adelaide/Australien, 1920 Ordination, 1933 ao. Professor für Kirchengeschichte, Dogmengeschichte und Symbolik Erlangen, 1946 o. Professor ebd., 1948 Austritt aus der bayerischen Landeskirche und Anschluß an die altlutherische (Frei)kirche, 1949 Professor Prospect/North Adelaide. SAUER, E r i c h

237

geb. 31.12.1898 Berlin, gest. 25.2.1959 Wiedenest, Mitglied der „Offenen Brüder", eines Zweiges der Christlichen Versammlung, seit 1920 theologischer Mitarbeiter, 1937-1959 Studienleiter der Bibelschule Wiedenest. SAUERBRUCH, Ferdinand, Dr.med. 319 geb. 3.7.1875 Batmen, gest. 2.7.1951 Berlin, Chirurg, 1945 Mitbegründer der C D U in Berlin. SCHADEWITZ, Gustav Kurt 171 ff. geb. 26.1.1894 Dresden, gest. 16.6.1974 Erlangen, 1920 Ordination, 1922 Pfarrer Filke/Oberfranken, 1926 Haßfurt, 1934 Dekan Naila, 1941 Pfarrer Würzburg, 1946-1949 Dekan ebd. SCHÄFFER, F r i t z

173,177

geb. 12.5.1888 München, gest. 29.3.1967 Berchtesgaden, Jurist, 1920-1933 Mitglied des bayerischen Landtags (BVP), 1929-1933 Vorsitzender der BVP, 1945 Mitbegründer der CSU, Mai bis September 1945 bayerischer Ministerpräsident, 1949-1961 Mitglied des Bundestags ( C S U ) , 1949-1957Bundesfinanzminister, 1957-1961 Bundesjustizminister. SCHARF, K u r t

273

geb. 21.10.1902 Landsberg/Warthe, 1928 Ordination und Pfarrer Friesack/Kirchenprovinz Brandenburg, 1933-1946 Sachsenhausen, 1935 Präses des brandenburgischen Bruderrats, Vorsitzender der Konferenz der Landesbruderräte, Haft, Schreib- und Redeverbot, 1945 Leiter der Abteilung Brandenburg beim Konsistorium Berlin-Brandenburg, 1952 Pfarrer Berlin, 1957-1960 Vorsitzender des Rates der Evangelischen Kirche der Union, 1961-1967 Vorsitzender des Rates der Evangelischen Kirche in Deutschland, 1966-1976 Bischof der Evangelischen Kirche in Berlin-Brandenburg. SCHELLING, Friedrich Wilhelm Joseph von 268 geb. 27.1.1775 Leonberg/Württemberg, gest. 20.8.1854 Ragaz, Philosoph. SCHERDING, P i e r r e D .

186,190

geb. 1989 Luneville, gest. 1983 Straßburg, 1924 Pfarrer Bischweier, 1937-1959 Professor für Praktische Theologie Straßburg. SCHLATTER, T h e o d o r

125

geb. 2.6.1885 Bern, gest. 13.1.1971 Ludwigsburg, 1934 Dekan Esslingen, 1937-1955 Prälat Stuttgart, 1943 Stellvertreter des Landesbischofs für geistliche Angelegenheiten. SCHLINGENSIEPEN, J o h a n n e s D .

16

geb. 17.1.1898 Wuppertal-Barmen, gest. 6.2. 1980 Bonn, 1924 Ordination und Vereinsgeistlicher Barmen, 1930-1949 Pfarrer Barmen und 1946 Superintendent ebd., 1933-1943 Mitarbeiter im Ausbildungsamt der Evangelischen Kirche im Rheinland und Mitglied des rheinischen Bruderrats, 1945 Mitglied der vorläufigen, 1948 der neuen rheinischen Kirchenleitung, Düsseldorf, 1945-1968 Leiter des theologischen Ausbildungsamtes, 1957-1968 Theologischer Dirigent Düsseldorf, Präses der Vereinigten evangelischen Mission in Wuppertal. SCHLINK, Edmund, D.theol, Dr.phil. D . D . D . 138,242 geb. 6.3.1903 Darmstadt, gest. 20.5.1984 Heidelberg, 1931 Ordination, 1934 Privatdozent Gießen, amtsenthoben, 1935 Dozent für Systematische Theologie Kirchliche Hochschule Be-

Personenregister / Biographische Angaben

371

thel, 1939 Visitator der Bekennenden Kirche in Hessen, 1941-1945 Pfarrverwalter Dortmund und Bielefeld, 1945 Direktor Predigerseminar der westfälischen Kirche Bielefeld, 1946-1971 o. Professor für Systematische Theologie Heidelberg, 1957 Gründer und Direktor des Ökumenischen Instituts Heidelberg. SCHMIDT, Elsa 165 Flüchtling. SCHMIDT, Paul 235 geb. 13.10.1888 Kalkofen bei Hohensaaten/Oder, gest. 28.1.1970 Bergisch-Gladbach, 1919 baptistischer Prediger Breslau, 1924 Zürich, 1928 Schriftleiter Oncken-Verlag Kassel, 1930-32 Reichstagsabgeordneter (Christlich-Sozialer Volksdienst), 1937 Vertreter der deutschen Freikirchen auf der Weltkonferenz für Praktisches Christentum in Oxford, 1935-1959 Bundesdirektor im Bund der Baptistengemeinden, ab 1942 Evangelisch-Freikirchlicher Gemeinden, 1958-1967 Vorsitzender der Deutschen Evangelischen Allianz, 1961-1967 Präsident der Europäischen Evangelischen Allianz. SCHMIDT, Rudolf 165 Flüchtling. SCHMITTLEIN, Raymond 152 geb. 19.6.1904,1934 Professor Kaunas, 1938 Direktor des Institut Français Riga, 1942 in diplomatischer Mission in Moskau, 1945 Direktor der Abteilung Education Publique der französischen Militärregierung, 1949-1951 Generaldirektor der Abteilung Affaires Culturelles der französischen Hohen Kommission in der Bundesrepublik Deutschland, 1955-1961 Conseiller général du canton de Beifort, 1951-1955 und seit 1958 Abgeordneter der Nationalversammlung, 1962 Vizepräsident. SCHNEIDERWENDT, Oren F. 246 1945 Lieutenant, amerikanische Militärregierung Frankfurt. SCHNELLER, Johann Ludwig 256 geb. 15.1.1820 Erpfingen, gest. 18.10.1896 Jerusalem, 1850 Leiter des Brüderhaus Jerusalem, 1860 Gründer des Syrischen Waisenhauses. SCHNELLER, L u d w i g j o h a n n

256,264

geb. 9.4.1858 Bethlehem/Israel, gest. 3.8.1953 Bad Ems, 1882 Pfarrer Neu-Tarnow/Brandenburg, 1883 Bethlehem, 1884 Köln, 1906-1928 Vereinsgeistlicher der Äußeren Mission in Köln, im Ruhestand Leiter des Syrischen Waisenhauses in Jerusalem. SCHÖFFEL, Simon, Dr.phil. Lic.theol. D.theol. 85, 227,267, 288 f. geb. 22.10.1880 Nürnberg, gest. 28.5.1959 Hamburg, 1903 Ordination, 1922-1954 Hauptpastor Hamburg, 1933-1934 und 1946-1954 hamburgischer Landesbischof. SCHOEN, Rudolf, Dr.med 46 geb. 31.1.1892 Kaiserslautern, gest. 11.3.1979 Göttingen, 1925 Privatdozent Würzburg, 1929 a.o. Professor Leipzig, 1931 o. Professor, 1939 Göttingen. SCHÖNFELD, Hans, D. Dr.rer.pol. XXVI, XXVIII, 9, 14,43,46, 77, 84 ff., 128,163 geb. 25.1.1900 Fehrbellin, gest. 1.9.1954 Frankfurt, 1929 als Beauftragter des Deutschen Evangelischen Kirchenbundes wissenschaftlicher Assistent am Internationalen Sozialwissenschaftlichen Institut in Genf, nach dessen Umwandlung in die Studienabteilung des Ökumenischen Rates für Praktisches Christentum 1931-1946 deren Direktor, 1948-1950 Oberkonistorialrat im Kirchlichen Außenamt der Evangelischen Kirche in Deutschland Frankfurt a. M. SCHÖLTEN, Heinrich 293 geb. 15.12.1897 Lobethal/Kamerun, gest. 22.1.1987 Bielefeld, 1928 Ordination, 1928 Missionar Bukoba/Tansania, seit 1938 im Heimatdienst der Mission, 1941-1965 Pfarrer Bethel. SCHOLZ, Ernst, D. 273, 290 geb. 1.7.1894, gest. 10.4.1972 Berlin, methodistischer Pfarrer Schneidemühl, Wien, London, 1933 Berlin-Schöneberg, 1950-1967 Superintendent Berlin, 1950-1967 Mitglied des Kirchenvorstands der Methodistenkirche.

372

Personenregister/Biographische Angaben

SCHREINER, Helmuth, Dr.phil. Dr.theol. D . 4 0 , 4 8 , 85,131 geb. 2.3.1893 Dillingen, gest. 28.4.1962 Münster, 1921 Ordination, 1926 Vorsteher des Johannesstifts Berlin-Spandau, 1931 o. Professor für Praktische Theologie Rostock, 1937 entlassen, 1938-1955 Vorsteher des Westfälischen Diakonissenmutterhauses Münster, 1946-1957 o. Professor für Praktische Theologie Münster. SCHUMACHER, A r n o l d

246

geb. 13.6.1901 Düsseldorf, gest. 25.12.1972 Bonn, 1927-1951 Vereinsgeistlicher und Geschäftsführer des Evangelischen Vereins für Innere Mission Frankfurt a. M . , 1947-1951 Hauptgeschaftsführer des Evangelischen Hilfswerks Stuttgart, 1951-1970 Pfarrer Bonn. SCHUMACHER, K a r l , D r .

186

geb. 3.1.1903 Tauberbischofsheim, gest. 3.3.1965 Kupferzell, 1933-1938 im unständigen badischen Kirchendienst, 1939 im unständigen württembergischen Kirchendienst, 1940 Pfarrer Kornwestheim, seit 1944 Kupferzell. SCHUSTER, D r .

4 0 , 1 6 6 f . , 170

Militärpfarrer, 1945 Kriegsgefangenenbetreuung. SCHUSTER, A d a m

253

geb. 8.10.1886 Trommetzheim/Franken, gest. 17.1.1968 Neuendettelsau, 1909-1914 missionarische Ausbildung in Neuendettelsau und Tübingen, Kriegsdienst, 1919-1945 Verwalter Alesheim und Dettenheim, 1945-1962 Missionsinspektor (Heimatmission) der Neuendettelsauer Missionsanstalt. SCHWALBACH, Johannes Baptist 87 geb. 27.3.1889 Nieder-Olm, gest. 26.4.1957 Mainz, 1912 Kaplan, 1923-1944 Pfarrer Mainz-Kastel, 1936 Diözesanpräses der katholischen Männer- und Arbeitervereine, 1942 Leiter des Bischöflichen Seelsorgeamtes Mainz, 1942 Geistlicher Rat, 1944 Domkapitular und wirklicher Geistlicher Rat. SCHWARTZ, J a q u e s F.

6,213

geb. 1889, gest. 1960, General, 1945 Chef der französischen Militärregierung Stuttgart bis zur Ubergabe der Stadt an die Amerikaner im Juli, 1945-1947 Délégué Supérieur pour le Gouvernement Militaire du Pays de Bade. SCHWARZHAUPT, Elisabeth, Dr.jur. 135 geb. 7.1.1901 Frankfurt a. M . , gest. 29.10.1986 Frankfurt a.M., 1936 juristische Referentin der Kirchenkanzlei der Deutschen Evangelischen Kirche Berlin, 1945 in der Kirchenkanzlei der Evangelischen Kirche in Deutschland, 1948-1958 im Kirchlichen Außenamt, 1953-1969 Mitglied des Bundestags ( C D U ) , 1961-1966 Bundesministerin für Gesundheitswesen. SCHWEITZER, W o l f g a n g , D r . t h e o l .

XXII

geb. 8.7.1916 Erlangen, 1943-1945 Landesjugendvikar Stuttgart, September 1944 bis Juli 1945 amerikanische Kriegsgefangenschaft, 1946-1952 Sekretär der Studienabteilung des Ökumenischen Rat der Kirchen Genf, 1955-1980 Professor für Systematische Theologie Kirchliche Hochschule Bethel. SEDGWICK, Rüssel Luke, Dr.phil. 126, 135 ff., 160,267,277,292 geb. 1904, Doktor der Philosophie Bonn, 1939-1946 Mitarbeiter im War Office und Political Intelligence Department des Foreign Office London, 1945/46 Leiter der Religious Affairs Branch der britischen Militärregierung, später Tutor und Dozent an der päpstlichen Kurie. SHAFER, Paul 57, 61,105 f. Schuldirektor einer High School in Los Angeles, 1945 Captain, ERA-Branch/USFET, seit Juli 1945 ERA-Officer A l A l Detachment Berlin. SHAY, R o b e r t

XXXI,

64

vermutlich amerikanischer Vizekonsul. SHELDON, D o n a l d

1 f.

Schulinspektor in Prescott/Arizona, 1944/45 German Country Unit/SHAEF, 1945 Captain, ERA-Branch, München.

Personenregister / Biographische Angaben SHELTON

373

267

1945 Captain, britische Militärregierung Hamburg. SHERMLL, Henry Knox, DD. LL.D. XXXII, XXXIV, 245, 263 f., 266, 296 f., 298 f., 302 f., 306,309 geb. 6.11.1890 Brooklyn, 1919 Pfarrer Brookline, 1923 Boston, 1930-1947 Bischof von Massachusetts, 1947-1958 Presiding Bishop Protestant Episcopal Church, 1945-1947 Chairman of the General Commission on Army and Navy Chaplains, 1950-1952 Präsident National Council of the Churches of Christ in America, 1954 einer der Präsidenten des Ökumenischen Rates der Kirchen. SIDZIKAUSKA, V.

180

litauischer Emigrant, Pfarrer London und Genf, 1945 DP-Lager Würzburg. SINGER, E .

31

1945 Lieutenant, amerikanische Militärregierung Frankfurt. SMEND, Rudolf, Dr.jur. D. 46,131,159,213 geb. 15.1.1882 Basel, gest. 5.7.1975 Göttingen, 1909-1950 Professor für öffentliches und Kirchenrecht, zuletzt seit 1935 o. Professor Göttingen, 1945-1955 Mitglied des Rates der Evangelischen Kirche in Deutschland, 1945-1963 Mitglied im Moderamen des Reformierten Bundes. SÖDERBLOM, Nathan 106 geb. 15.1.1866 Trönö/Schweden, gest. 12.7.1931 Uppsala, seit 1914 Erzbischof von Uppsala, 1930 Friedensnobelpreis. SOELLNER, Otto Heinrich 242 geb. 24.4.1892 Mannheim, 1919 Ordination, 1921 Vikar, 1923 Religionslehrer Karlsruhe, 1927 Gymnasialprofessor Karlsruhe, 1937 Heidelberg, 1938 Lehrauftrag für Katechetik Universität Heidelberg, 1941-1945 Wehrdienst, keine Wiedereinstellung in den kirchlichen Dienst. SONTAG, Kurt Karl Wilhelm 40 geb. 23.3.1901 Ahlbek, Kr. Ückermünde, gest. 18.11.1977 Kiel, 1925 Ordination, 1928 Seemannspastor South-Shields, 1929 Marinepfarrer Wilhelmshaven, 1932 Kiel, 1935 Marineoberpfarrer und Referent für Marineseelsorge beim Kommando der Marinestation der Ostsee Kiel-Wik, 1946 Propst Segeberg, 1955-1966 Propst Kiel. SPIRA, Theodor, Dr.phil. 70 f., 87,90 geb. 12.1.1885 Worms, gest. 1961,1921 Privatdozent Gießen, 1925-1940 o. Professor für Englische Philologie Königsberg, 1945-1947 Ministerialrat im hessischen Kultusministerium, 1947 Professor Frankfurt, 1947-1953 Direktor Amerika-Institut Frankfurt. STÄHLIN, Wilhelm, Dr.theol. Dr.phil. XXXV, 40,48, 85,166, 301 geb. 24.9.1883 Gunzenhausen/Bayern, gest. 16.12.1975 Prien/Chiemsee, 1906 Ordination, 1922/23 Gründungsmitglied der Evangelischen Michaelsbruderschaft und des Berneuchener Kreises, 1926 o. Professor für Praktische Theologie Münster, 1945-1952 oldenburgischer Landesbischof. STANGE, Erich 222 geb. 23.3.1888 Schwepnitz/Sachsen, gest. 12.3.1972, 1911 Vikar, 1940-1954 Pfarrer Kassel, 1921-1954 Reichswart des Evangelischen Jungmännerwerks, Ende 1933 als „Reichsführer der Evangelischen Jugend Deutschlands im Deutschen Jugendführerrat beim Jugendführer des Deutschen Reiches" abgesetzt, 1921-1937 ehrenamtlicher Sekretär des Ökumenischen Rates für Praktisches Christentum. STAYER, Morris Clay XXI geb. 12.7.1882 Roaring Springs/Pennsylvania, Arzt, 1919-1921 Chief Health Officer der amerikanischen Besatzungstruppen in Koblenz, 1943/44 Chief Health Officer Panamakanal, 1944/45 Chief Public Health and Weifare Division, später Chief of Internal Affairs and Communication Division der amerikanischen Militärregierung für Deutschland, ab 1946 Direktor Tuberculosis Control, Pennsylvania Department of Health.

374

Personenregister / Biographische Angaben

STECKELMANN, Gustav August Friedrich, Dr. jur. 135 geb. 25.11.1906 Minden, gest. 12.9.86 Bielefeld, 1934 juristischer Hilfsarbeiter Evangelisches Konsistorium Münster, 1938 Konsistorialrat, 1940 Oberkonsistorialrat, 1942 Versetzung zum Evangelischen Oberkirchenrat Berlin, 1945 juristischer Mitarbeiter des Konsistoriums der Evangelischen Kirche von Westfalen, 1947 Oberlandeskirchenrat, 1949-1973 Oberkirchenrat und Mitglied der Kirchenleitung. STEGERWALD, Adam 172 geb. 14.12.1874 Greußenheim bei Würzburg, gest. 3.12.1945 Würzburg, 1919-1929 Vorsitzender des Gesamtverbands der christlichen Gewerkschaften, 1929/30 Reichsverkehrsminister, 1930-1932 Reichsarbeitsminister, 1945 Regierungspräsident von Unterfranken. STEIL, Ludwig 142 geb. 29.10.1900 Lüttringhausen/Rheinland, gest. 17.1.1945 Konzentrationslager Dachau, 1926 Ordination und Studieninspektor Predigerseminar Preetz, 1929-1944 Pfarrer Holsterhausen/ Westfalen, Mitglied des westfälischen Bruderrats, Mitarbeiter Karl Kochs und zeitweise sein ständiger Vertreter beim Konsistorium Münster, im September 1944 verhaftet. STEIN, L e o

35

Psyeudonym. STEMPEL, Hans Heinrich, D. 149 f. geb. 8.7.1894 Steinwenden, gest 2.11.1970 Landau, 1917 Ordination, 1934-1946 Pfarrer Landau/Pfalz, Vorsitzender der pfälzischen Pfarrbruderschaft, 1945 vorläufiger Präsident der pfälzischen Landeskirche, 1946 theologischer Referent Landeskirchenrat Speyer, 1946 Präses, 1948-1964 Präsident der pfälzischen Landeskirche. STICHTER, Hans-Otto, D.theol. X X I , 149 f. geb. 9.11.1877 Marienthal/Pfalz, gest. 31.3.1948 Speyer, 1900 Ordination, 1908 Vikar Queichheim, 1912-1927 Pfarrer ebd., 1926 Kirchenrat, 1928-1945 Oberkirchenrat, 1945-1946 pfälzischer Landesbischof. STÖCKMANN, E r n s t

XVII

geb. 1886, 1917-1930 Pfarrer Lehrte, 1930 Elbingerode, 1934 Ruhestand, bis 1946 Landesleiter der Deutschen Christen Hannover. STOEVESANDT, Karl Dr.med., D.theol.h.c. 85 geb. 9.8.1882 Bremen, gest. 3.7.1977 Bremen, seit 1913 praktischer Arzt, 1933-1967 Bauherr und Verwaltender Bauherr Bremen, Gemeinde Unserer Lieben Frau, 1934-1945 Vorsitzender des bremischen Bruderrats, 1935 Mitglied des Reichsbruderrats, 1945 Vorsitzender der Tuberkulosenfürsorge und Stiftung Bremer Heilstätten. STOLTENHOFF, E r n s t , D .

16,151

geb. 17.1.1879 Odenkirchen/Rheinland, gest. 27.4.1953 Wittlaer, 1904 Ordination, 1924-1928 Hilfsreferent, Oberkonsistorialrat und Mitglied des Evangelischen Oberkirchenrats Berlin, 1928-1949 Generalsuperintendent Koblenz bzw. Düsseldorf, dazwischen zwangsweise Ruhestandsversetzung 1934-1936. STORY

248

1945 Colonel, amerikanische Militärregierung Frankfurt. STRATENWERTH, Gerhard 278 f. geb. 20.7.1898 Barmen-Wichlinghausen, gest. 25.5.1988 Frankfurt a. M., 1925 Ordination, 1926 persönlicher Mitarbeiter von Bodelschwinghs Bethel, 1934 Pfarrer Dortmund, 19391945 Kriegsdienst, 1946 Aufbau und Leitung des Sozialamts der westfälischen Kirche, 19481966 Vizepräsident des Kirchlichen Außenamts der Evangelischen Kirche in Deutschland Frankfurt a. M. STREICHER, Julius 174, 176 geb. 12.2.1885 Fleinhausen/Schwaben, gest. 16.10.1946 (hingerichtet) Nürnberg, Lehrer, seit 1923 Herausgeber des antisemitischen Hetzblattes „Der Stürmer", 1924-1940 NSDAP- Gauleiter von Franken.

Personenregister / Biographische Angaben

375

STRÖLIN, Karl, Dr. 34 geb. 21.10.1890 Berlin, 1923 Beamter der Stadt Stuttgart, 1933-1945 Oberbürgermeister, Vorsitzender des Deutschen Auslandsinstituts. STURM, Marcel XIX ff., XXXVII, 49 ff., 160,185,191 f. 195,204 f., 207, 220,280, 297 geb. 1905,1929-1939 Pfarrer Hüningen/Elsaß, 1940 Kriegshaft und Flucht nach Algier, Tätigkeit als Vertreter der Fédération Protestante beim Stab General de Gaulles, August 1945 reformierter Feldbischof der französischen Besatzungsarmee in Deutschland und Leiter der Aumônerie protestante. TANTZEN, Theodor 224 geb. 14.6.1877 Heering, gest. 11.1.1947 Oldenburg, 1919 Mitglied der Nationalversammlung, 1929-1933 Mitglied des Reichstags (DDP), 1945 Ministerpräsident von Oldenburg, nach der Eingliederung Oldenburgs in das 1946 neugebildete Land Niedersachsen stellvertretender Ministerpräsident und Verkehrsminister. TEMPLE, William XXV, XXXVI, 106 geb. 15.10.1881 Exeter, gest. 26.10.1944 Westgate, 1909 Ordination, 1919 Canon of Westminister, 1921 Bischof von Manchester, 1929 Erzbischof von York, 1938 Präsident des Vorläufigen Ausschusses des Ökumenischen Rates der Kirchen, 1942 Erzbischof von Canterbury. TEMPLER, Sir Gerald Walter Robert 227 ff. geb. 11.9.1898, gest. 1979, Berufsoffizier, 1945/46 Direktor der Militärregierung 21. Army Group, 1946-1948 Leiter des militärischen Geheimdienstes, 1948 stellvertretender Chef des Generalstabs, 1950-1952 Hochkommissar für Malaysia, 1955-1958 Chef des Generalstabs. THIELICKE, Helmut, Dr.theol. Dr.phil. 25, 27,153,168,280, 294 geb. 4.12.1908 Barmen, gest. 5.3.1986 Hamburg, 1936 Dozent für Systematische Theologie Erlangen und kommissarischer Ordinarius Heidelberg, 1940 Pfarrer Ravensburg, 1942 Leiter des Theologischen Amts der württembergischen Landeskirche, 1945 Professor für Systematische Theologie Tübingen, 1954 Hamburg. THURNEY vgl. Martin Doerne THYGESSEN, Engdahl, Dr. 112 1945 dänischer Pfarrer Berlin. TILLMANNS, Robert, Dr.rer.pol. 99 geb. 5.4.1896 Barmen, gest. 12.11.1955 Berlin, 1933-1945 Tätigkeit als Volkswirt in der Mitteldeutschen Montan-Industrie, 1945-1949 Generalsekretär des Evangelischen Hilfswerks und Leiter des Zentralbüros Ost, 1945 Mitbegründer der C D U in Berlin, 1946 im Vorstand, 1949 Mitglied des Bundestags, 1955 stellvertretender Vorsitzender der CDU. TINDAL, William Strang XXXV, 40 ff., 137 geb. 25.1.1899 Glasgow, gest. 11.9.1965 Edinburgh, 1927 Ordination, 1917-1932 Christliche Studentenbewegung von Großbritanien und Irland, 1932-1936 Pfarrer Lindowan Church, Cove und Kilcreggan, 1936 Dozent für christliche Soziologie Edinburgh, 1940-1945 Militärpfarrer, 1944/45 beim Stab der 21. Armee-Gruppe, 1945 Professor für Christliche Ethik und Praktische Theologie Edinburgh, 1954 Mitglied des Zentralausschusses des ökumenischen Rates der Kirchen. TOLISCHUS, John 180 vom 14.3.-26.5.1932 (oktroyierter) Landesdirektor des Memelgebietes. TOLISCHUS, Otto, Dr. 180 geb. 1890, seit 1930 Korrespondent der New York Times in Berlin, 1940 Ausweisung, danach Oslo. TOMKINS, Oliver Stratford, Μ. Α. DD. XXVI, 137 geb. 9.8.1908 Hankau/China, 1945 Leiter des Büros des Ökumenischen Rates der Kirchen in London, 1948-1952 gleichzeitig beigeordneter Generalsekretär des Ökumenischen Rates der Kirchen und Sekretär der Kommission für Glaube und Kirchenverfassung, 1953-1958 Rektor des Theological College Lincoln, 1959-1975 Bischof von Bristol.

376

Personenregister/ Biographische Angaben

TRAUB, Hellmut XXXV, 170 geb. 13.7.1904 Dortmund, 1937 Pfarrer Fürstenwalde/Spree, 1938 Bekennende Gemeinde Potsdam, 1939 Stellvertretender Leiter des Predigerseminars der Bekennenden Kirche in Pommern, 1945 Pfarrer Glinde/Stormarn, 1947 Volksdorf/Hamburg, 1949-1969 Reformierte Gemeinde Stuttgart. TRUMAN, Harry S. X X X I I I , 97,245,263, 304 geb. 8.5.1884 Lamar/Missouri, gest. 26.12.1972 Kansas City, 1944 Vizepräsident der Vereinigten Staaten, 1945-1953 Präsident. TuLPANOWi Sergej Iwanowitsch 134 gest. 1984, 1919 Freiwilliger in der Roten Armee, 1938 Professor für Politische Ökonomie beim ZK der KPDSU Leningrad, 1941 Leiter der 7. Abteilung der Politverwaltung Leningrader Front, später Stalingrad, 1945 Leiter der Informationsabteilung der Sowjetischen Militäradministration in Deutschland. URSINIUS, Zacharias 296 eigentlich Beer, geb. 18.7.1534 Breslau, gest. 6.3.1583 Neustadt a. d. Hardt, reformierter Theologe. VAN WAGONER, Murray Delos 1 geb. 18.3.1898 Kingstop/Michigan, Ingenieur, 1933-1940 Gouverneur Michigan, 1945 Major, 1948-1949 amerikanischer Militärgouverneur für Bayern. VIERUNG, Eberhard Manfred 94,104 geb. 30.8.1911 Grüneberg, Kreis Arnswalde, gest. 8.12.1974 Barsikow über Neustadt/Dosse, 1941 Ordination, 1941 Hilfsprediger Berlin-Lichterfelde und Geschäftsführer beim Bruderrat der Evangelischen Kirche der Altpreußischen Union in Berlin, zugleich 1945 Povinzialvikar beim Bischof von Berlin, 1946 Hilfsprediger, 1947-1973 Pfarrer Barsikow. VISSERT HOOFT, Willem Adolf, D. X X I V f., XXVIII, X X I X , X X X I , X X X I I I , X X X I X , X L , 106,184,186,191,193,194 ff., 202 ff., 210,214,221 f., 225,227,309, 311 geb. 20.9.1900 Haarlem, gest. 4.7.1985 Genf, 1924 Sekretär im Weltbund des Christlichen Vereins Junger Männer, 1931 Generalsekretär des Christlichen Studentenweltbundes, 1938-1966 Generalsekretär des Ökumenischen Rates der Kirchen Genf. VOGES, Fritz 243 geb. 1.6.1896 Mannheim, gest. 5.10.1967 Mannheim-Neckerau, 1924 Ordination, 1929 Pfarrer Eggenstein, 1933 Mitglied des Oberkirchenrats Karlsruhe bis August 1945 (Entlassung), 1947 Wiederaufnahme in die Landeskirche, 1958-1963 Leiferdes Evangelischen Gemeindedienstes in Mannheim. WADDAMS, H e r b e r t Montague

X X X V , 2 5 7 , 2 6 0 , 2 6 7 , 2 8 4 f . , 2 8 6 , 2 9 4 , 305

geb. 1911, gest. 1972, 1935 Ordination, 1935 Hilfsmissionar der Cambridge Mission, 1937 Hilfsgeistlicher Grosvenor Chapel und Pfarrer Liddon House, 1941/42 Pfarrvikar und Unterdekan der Kathedrale von Chichester, 1942-1945 Religionsabteilung des Ministeriums für Information, 1945-1959 Generalsekretär für Auswärtige Beziehungen des Rates der Kirche von England, 1959-1962 Rektor von Manotick/Kanada. WAETJEN, Eduard, Dr. jur. XXVIII, 9, 14, 46, 77, 84 f. geb. 19.7.1908 Bremen, Angehöriger der Wehrmachtsabwehr, 1944 mit Abwehrauftrag als Vizekonsul in Zürich, Kontaktmann des deutschen Widerstands zum amerikanischen Geheimdienst Office of Strategie Services, leistete nach dem Umsturzversuch am 20. Juli 1944 der Rückbeorderung nicht Folge, 1945/46 Mitarbeiter im Bureau Intermédiaire Genf. WANDERSLEB, Martin Gerhard 271 f., 289 geb. 5.10.1888 Helmstedt, gest. 20.5.1967 Helmstedt, 1914 Ordination, 1925-1961 Pfarrer Helmstedt. WARNSHUIS, Abbe Livington, DD. XXVIII geb. 22.11.1877 Clymer/New York, gest. 17.3.1958, Pfarrer Reformed Church in America, 1921-1924 Sekretär des Internationalen Missionsrates in London, 1925-1943 in New York,

Personenregister / Biographische Angaben

377

1943-1945 Berater der Commission on Overseas Relief and Reconstruction und Sekretär des American Council of Voluntary Agencies for Foreign Service, 1946-1948 Executive Vice-President des Church World Service, Mitglied der amerikanischen Kommission für den Ökumenischen Rat der Kirchen. WEBER, Otto, Dr. theol.h.c. 46 geb. 4.6.1902 Köln-Mülheim, gest. 19.10.1966 Randolin-St. Moritz/Schweiz, 1928-1933 Dozent Theologische Schule Elberfeld, 1930 Direktor ebd., 1933 Mitglied des Geistlichen Ministeriums der Deutschen Evangelischen Kirche, 1934 o. Professor für reformierte Theologie Göttingen. WEBSTER

110 f f .

1945 amerikanischer Chaplain im Majorsrang, US Berlin District. WEHRENFENNIG, E r i c h

181

geb. 9.4.1872, gest. 13.4.1968 Rummelsberg/Bayern, 1897 Vikar Trautenau, 1909 Pfarrer Gablonz, 1911 Leitung des Iser Seniorats, 1919 Kirchenpräsident der Deutschen Evangelischen Kirche in Böhmen, Mähren und Schlesien (in der Zerstreuung) auf Lebenszeit. WENNER, T o m Β .

35

1945 Attaché und Mitarbeiter Robert Murphys im Office of the Political Advisor for Germany/USGCC. WERNER, Arthur, Dr.ing. 224 geb. 15.4.1877 Berlin, gest. 27.7.1967 Berlin, Leiter einer privaten Technikerschule, 1945 als Parteiloser zum Oberbürgermeister Berlins ernannt, amtierte bis 1946. WERNER, Friedrich, Dr.jur. 134 f. geb. 3.9.1897 Oliva/Westpreußen, gest. 30.11.1955 Düsseldorf, 1928 Rechtsanwalt Berlin, 1930 Stadtverordneter (NSDAP), 1933 Präsident des Evangelischen Oberkirchenrats Berlin, zugleich Präses der altpreußischen Generalsynode und des altpreußischen Kirchensenats, 1937-1945 Leiter der Kirchenkanzlei der Deutschen Evangelischen Kirche Berlin. WESLEY, J o h n

44,145

geb. 17.6.1703 Epworth/Lincoln, gest. 2.3.1791 London, Begründer des Methodismus. WEST, E . R i c h a r d

245

1945 amerikanischer Captain. WESTMAN, Knut Bernhard, Dr.theol. 109 geb. 10.3.1881 Härnösand/Schweden, gest. 20.11.1967 (Schweden), 1911 Dozent für Kirchengeschichte Uppsala, 1918-1922 Schriftführer des Weltbundes für Freundschaftsarbeit der Kirchen, 1923 Rektor der lutherischen Hochschule Taohwalun/Hunan in China,1930-1948 Professor für Missionsgeschichte und ostasiatische Religionsgeschichte Uppsala, 1934 Mitglied des schwedischen und 1938-1948 des Internationalen Missionsrates. WIDMER, G u i l l a u m e

281,294

geb. 24.7.1906, Jurist, leitende Positionen im Bankwesen, 1944 Délégué militaire de la region II en France, 1945-1948 Délégué Supérieure pour le Gouvernement Militaire du Württemberg, 1954-1958 Leiter des Verteidigungsministeriums unter verschiedenen Ministern, 1962 Conseillermâitre am Cour des Comptes. WIEN, Karl Wilhelm 150 geb. 14.2.1895 Germersheim, gest. 1.10.1978 Speyer, 1923 Stadtvikar Ludwigshafen, 1925 Pfarrer Heuchelheim bei Landau, 1930 Neustadt/Pfalz, 1932-1964 Dekan Speyer. WILHELM I I .

XX

geb. 27.1.1859 Potsdam, gest. 4.6.1941 Doom, 1888-1918 Deutscher Kaiser und König von Preußen. WILSON, William Iain Girwood XXXV, 126, 137 f., 160 geb. 21.3.1912, 1938 Ordination, 1939-1945 Militärpfarrer, 1945 Verbindungsmann zur evangelischen Kirche in der britischen Besatzungszone, 1946/47 Assistant Director der Religious

378

Personenregister / Biographische Angaben

Affairs Branch, 1948 Deutschlandreferent der Wiederaufbau-Abteilung des Ökumenischen Rates der Kirchen, 1949 Pfarrer in den USA, dann Associate Professor of Bible am Davidson College in North Carolina. WIRTH, J o s e p h

6 4 ff.

geb. 6.9.1879 Freiburg i. Br., gest. 3.1.1956 Freiburg i. Br., 1920/21 Reichsfinanzminister (Zentrum), 1921/1922 Reichskanzler, 1930/31 Reichsinnenminister, 1933 Emigration in die Schweiz. WOLF, E r i k , D r . j u r .

118,120,126

geb. 13.5.1902 Biebrich, gest. 13.10.1977 Oberrottweil, 1928 Professor für Rechtsphilosophie und Kirchenrecht Rostock, 1930 Kiel, dann Freiburg. WURM, Hans, Dr.med. 7 geb. 21.4.1901 Stuttgart, Sohn Theophil Wurms, Direktor des Pathologischen Instituts des Städtischen Krankenhauses in Wiesbaden. WURM, Marie 7,25, 85,186 geb. 10.7.1875 Blaubeuren, gest. 5.9.1951 Stuttgart, Ehefrau Theophil Wurms. WURM, Theophil, D . X V I I I , X X , X X I I ff., X X V I f., X X X I f., X X X V I I f., X L ff., 4 ff., 14,17, 21,25 ff., 29 ff., 31 f., 42 f., 4 4 , 4 6 , 56, 63, 73, 82 ff., 84 ff., 98,100,107,116 f., 121,123 f., 125 ff., 130,134,136,147,152, 157f., 159,186, 188,191,193,196 ff.,201 f f . , 2 0 7 f f . , 2 1 1 , 2 1 3 f . , 2 1 6 , 2 1 9 , 2 3 9 , 2 5 0 , 2 5 8 f., 264, 267, 2 7 2 , 2 8 2 , 2 8 4 , 2 8 6 , 2 8 8 f., 295 f., 298, 303, 307, 309, 311 ff. geb. 7.12.1868 Basel, gest. 28.1.1953 Stuttgart, 1891 Ordination, 1899 Pfarrer der Evangelischen Gesellschaft Stuttgart, 1913 Pfarrer Ravensburg, 1920 Dekan Reutlingen, seit 1920 württembergischer Landtagsabgeordneter (DNVP), 1927 Prälat Heilbronn, 1929 württembergischer Kirchenpräsident, 1933-1949 Titel Landesbischof, 1945-1949 Vorsitzender des Rates der Evangelischen Kirche in Deutschland. ZAKUBERRAS/ZUKUBERRAS

181

litauischer lutherischer Pfarrer, 1945 DP-Lager Husum. ZANUCK, D a r r y l F .

35,37

geb. 5.9.1902 Wahoo/Nebraska, Filmproduzent, 1942 Colonel, 1945 Vizepräsident der 20th Century Fox Film Corporation. ZICKMANN, A r t h u r

71

geb. 5.6.1901 Frankfurt a. M . , gest. 27.4.1966 Frankfurt a. Μ . , 1926 Ordination, 1927 Pfarrer Altweilnau/Nassau, 1929 Essen, 1934 Dortmund, 1935-1964 Frankfurt, 1945 Mitglied der Vorläufigen Leitung der Evangelischen Kirche in Frankfurt, 1950-1964 Vorsitzender des Gemeindeverbandes der evangelisch-lutherischen und evangelisch-unierten Kirchengemeinden in Frankfurt. ZIEGLER, W i l h e l m

67, 6 9 , 1 1 0

geb. 4.9.1901 Karlsruhe, 1930-1968 Landeswohlfahrtspfarrer Karlsruhe und Geschäftsführer des Gesamtverbandes der Inneren Mission in Baden, 1968-1972 geschäftsführender Vorsitzender und bis 1981 Mitglied des Vorstandes. ZLELKE

200

Pfarrer aus Böhmen, 1945 Teilnehmer an der Sitzung des Rates der Evangelischen Kirche in Deutschland in Stuttgart. ZOELLNER, W i l h e l m , D .

135

geb. 30.1.1860 Minden, gest. 16.7.1937 Düsseldorf-Oberkassel, 1885 Ordination, 1897 Leiter der Diakonissenanstalt Kaiserswerth, 1905-1930 Generalsuperintendent Westfalen, 1935-1937 Vorsitzender des Reichskirchenausschusses. ZHUKOV (Schukow), Georgij Konstantinowitsch 105 geb. 2.12.1896 Strelkowa/Mittelrußland, gest. 18.6.1974 Moskau, Feldmarschall, 1945-1946 Militärgouverneur der sowjetischen Besatzungszone und Oberbefehlshaber der sowjetischen Besatzungstruppen, 1955 Verteidigungsminister, 1957 aller Ämter enthoben.

INSTITUTIONEN-, ORTS- UND SACHREGISTER

Aachen 65, 106 Abendmahl 172,251,274,308 Albig 150 Algerien 185 Algier 280 Allierter Kontrollrat X V , X X I I I , X L I , 29, 82, 136, 160, 163, 219, 266, 287, 321 f. -

allierte Kirchenpolitik X I I I ff. Allied Religious Affairs Committee X V f., Coordinating Committee X V I Directorate of Internal Affairs and Communication X V I - Kontrollratsgesetz Nr. 49 X V I - Kontrollratsgesetz Nr. 62 X V I - vgl. auch European Advisory Commission; Amerikanische, Britische, Französische, Sowjetische Militärregierung Altes Testament 191,271 - vgl. auch Bibel; Heilige Schrift; Neues Testament Altlutheraner 104 Alzey 150 Amerikanische Militärregierung ( O M G U S ) X I V , X V I I I , 106, 120 - A1A1 Detachment 57, 60 f. - Berlin District 105, 110 - Beurteilung Niemöllers X X V f., 20 f. 30 f., 72, 74 f., 91 - Beurteilung Wurms X X V I , 30 f., 34 f. - Chaplain Corps 78, 110 f. - Counter Intelligence Corps 298, 302 - Civil Affairs Division (G-5) X V I I I , 133 - Detachment Frankfurt 87 ff., 90 ff. - J C S 1143 (Joint Chief of Staff) X I V f., XXI - Economic Control Agency 92 - Education and Cultural Relations Division XVIII - Field Intelligence Agency Technical 280 - Internal Affairs and Communication Division X I V , 1, 1 9 , 2 5 , 2 7 , 3 1 , 3 0 4 - Information Control Division 6 0 , 7 9 , 9 4 , 104, 304 - und Kirche X V I f., X X I f., 3 ff.., 7 , 2 5 f.,

28 f., 3 2 f . , 6 5 , 7 1 , 7 6 , 7 8 , 8 0 f., 87 ff., 90 ff., 105, 111 f., 160, 188 f., 248, 298 f., 302 f., 305 - Liaison Representatives 304 - Office of Political Affairs X X X I I , 108 f. - Office of Strategie Services X X V f., X X X f. 19, 21 - Political Division 27 - Public Health and Weifare Division X I V , 57,61,88,90 - Public Relations Division 27, 35 - Psychological Warfare Division 1, 6 - Religious Affairs (ERA-Branch) X I V , X V I , X V I I I , 1 ff., 7 ff., 69, 106, 137, 160, 188,191,239,242,244,246,248,257,273, 279, 293, 302 f., 304 f. - Travel and Visit Bureau 246, 279 f., 281 - US-Armee 3, 5 f., 173, 238, 241 f., 297 - US Group Control Council X I V 8, 30, 35,57,63,70, 79,87,90,94,109,120,123, 136 - vgl. auch Alliierter Kontrollrat; Supreme Headquarters, Allied Expeditionary Forces (SHAEF). United States Forces, European Theater (USFET) Amsterdam 311 Andernach 146, 151 f. Ansbach 174 Antifaschistische Ausschüsse 28 f. Antisemitismus 12, 42, 96, 175, 294 Apostolische Sukzession 301 Apostolischer Visitator 304 - vgl. auch Vatikanmission Kronberg Augsburg 177,234,246,251,253,299 Auswärtiges Amt - Auslandsorganisation 34 Automatischer Arrest 141, 302, 313 - vgl. auch Entnazifizierung; Internierte; Internierungslager Azoren 264 Bad Boll 146,185 - Evangelische Akademie 185 Bad Ems 146, 150, 256, 264

380

Institutionen-, Orts- und Sachregister

Bad Nauheim XXX, 10 Bad Oeynhausen XXXV, 40, 135, 267 Bad Pyrmont 235 f. Baden 14, 64 ff., 110, 234, 244 - Deutsche Christen 50 f., 67 f., 243 - evangelische Kirche XXII, 18,43, 50 ff., 54,66 ff., 68 f., 80,85,148 f., 242 f., 296 ff., - Landesbruderrat 298 - Vertrag Kirche/Staat (1932) 297 - vgl. auch Innere Mission; Hilfswerk Baden-Baden 146, 152, 185, 195, 203 ff., 205 ff., 217, 220,227, 280, 294 Badische Sozialchristliche Vereinigung 148 Baptisten 104, 233 ff., 273, 284, 290 - vgl. auch Bund Evangelischer Freikirchlicher Gemeinden in Deutschland; Bundespost; Hamburg; Wiedenest Barmen - Theologische Erklärung (1934) 225,296, 306 Basel 6 4 , 8 1 , 1 1 2 , 1 3 1 , 1 3 6 , 2 4 5 Basler Mission 223 Bayern 23, 26, 39, 174, 178 ff., 183, 218, 234 f., 251 f., 299 f., 310 - Deutsche Christen 173, 175, 177 ff. - evangelische Kirche XXIII f., 3 f., 17 f., 43, 83, 85, 131, 154, 161, 171 ff., 177 ff., 225, 248, 263 f., 299 ff., 305 ff., 313 - vgl. auch Hilfswerk Bayreuth 174, 176, 235 Bebra 238 Befreiungsgesetz 248 Bekennende Kirche XX, XXII f., XXV, XXXI ff., XXXVII, XL, 12,15 ff., 22,33, 42 f., 50,53 f., 66 ff., 69 ff., 72,74 ff., 81 ff., 86,93 f., 98, 102, 113 ff., 121, 123, 126 f., 131,134 f., 141,147 ff., 150 ff., 157f„ 161, 178, 180,182,196,198 f., 202 f., 214,232, 235, 242 f., 247, 250, 267 f., 271 f., 290, 306 f., 307, 311, 313 - vgl. auch Barmen; Berlin-Dahlem; BerlinSpandau; Bekenntnisgemeinschaft; Bruderrat der E K D ; Bruderräte: Pfarrernotbund Bekenntnisgemeinschaft 17 Belgien 49, 169, 259, 283 Bergpredigt 198 Berlin XVI, XXIII, XXX f., XXXVI, XXXIX, 10, 14, 16, 20, 22 f., 35, 39, 45, 57, 62, 70, 72 f., 78 f., 82, 85 f., 95, 99 ff., 105,110,112,121,124,126, 128,134,136,

141, 143 ff., 148, 157 ff., 162 f., 170, 172, 180, 184, 188, 191, 196, 205, 208, 215, 218 f., 224, 227 f., 230, 233, 240, 250, 254 ff., 256,263 f., 273 ff., 276,284,290 f., 302 f., 305, 308, 318 f. - Beirat für kirchliche Angelegenheiten 61, 94, 96, 273, 290 - Bruderrat XL, 93, 100, 129 - Deutsche Christen 98, 129 - evangelische Kirche XXIII, 43, 81, 85, 93 ff., 98 f., 104 f., 110 f., 122, 129, 131, 161, 166, 217, 225, 273 ff., 276, 290 ff. - vgl. auch Berlin-Brandenburg; BerlinDahlem; Berlin-Spandau - Apostel Paulus-Kirche 144 - Ernst Moritz Arndt-Kirche 111 - Garnisonkirche 273, 291 - Jesus Christus-Kirche 111 - Kaiser-Wilhelm-Gedächtniskirche 99 - Marienkirche XXXVI, 233, 274 - St. Anna-Kirche 143, 145 - Haus der Church of England 233 - Johannesstift 16, 277, 292 - Operation Storch 279, 293 - Theologisches Seminar Zehlendorf 290 - Universität XXX - Wesley House Hotel 291 - vgl. auch Innere Mission; Hilfswerk Berlin-Brandenburg - Deutsche Christen 58 - evangelische Kirche 16, 57 ff., 61 ff., 94, 101 ff., 308 - vgl. auch Brandenburg Berlin-Dahlem - Bekenntnissynode (1934) XXIV, 54, 82, 296,306 Berlin-Spandau - Bekenntnissynode (1945) 16, 93 f., 98, 129, 134, 273 Berliner Missionsgesellschaft 109, 129 Bern XXXIII, 245 Bethel 2 5 , 4 5 , 1 2 6 , 1 3 8 f „ 167,242,277,292 - Kirchliche Hochschule 138 Bevölkerung - Lebensbedingungen 9 ff., 65 ff., 79 ff., 128, 156 f., 165 ff., 183 f., 192 f., 205 ff., 216 ff., 228 ff., 238, 244, 254 f., 265, 300, 304, 315 ff. - Stimmung 6, 11 ff., 41, 44, 49 f., 84 f., 113 ff., 117 ff., 164 ff., 197, 206 f., 231, 240 f., 249, 267 f., 270, 273, 285, 287,

Institutionen-, Orts- und Sachregister 297 f., 303 - vgl. auch Schuldfrage Bibel 2,18,41,45,47,58,68,100,131,167, 170, 172, 187, 235, 242, 273, 289 - vgl. auch Altes Testament; Heilige Schrift; Neues Testament Bielefeld 25, 33,42, 45,138,167,227,278, 292 Blöstau 141 Bodelschwinghsche Anstalten 45, 131, 138, f., 277 f., 292 f. Böhmen 184,200 Bolschwewismus vgl. Kommunismus Bonn 112, 118 ff. - Universität 81, 123 Boston 263 Brandenburg 101,128,276 - Bekenntnissynode 273 - Bruderrat 94 - vgl. auch Berlin-Brandenburg Brasilien 175,253 Braunschweig - evangelische Kirche XXIII, 301 Bremen 145 - evangelische Kirche XXIII, 85, 161 Breslau XXXVI, 122, 159, 165, 200, 315 f. Bretten 67,69,264,296,307,311 Britische Besatzungzone 40 ff., 135 ff., 141,156 f., 164 ff., 228 ff., 231 f., 265,270, 310,315 Britische Militärregierung (BMA) 171, 224 - 2 1 . Army-Group 166 - Control Commission for Germany XIV, XVII, XXXVI, XLI, 135 ff., 160, 224 f., 227, 266, 284, 286, 293 - 153rd. Field Ambulance 168 - und Kirche XXII f., 48, 136 ff., 140, 160 - Military Intelligence Service 137 - Religious Affairs (ERA-Branch) XIV, XVIII f., XXXV, 135 ff., 257, 266, 287 - Royal Army Chaplains' Department 48, 49 - vgl. auch SHAEF; Alliierter Kontrollrat Britisches Empire 109 Bruchsal 296 Bruderrat der Evangelischen Kirche in Deutschland 127, 129, 253, 296 - Frankfurter Tagung (1945) XXXI, 70, 72, 81, 102, 113 ff., 121, 126 f., 158, 162 - vgl. auch Bekennende Kirche; Treysa Bruderräte XXIII f., XXXVIII, 15, 43,

381

81 f., 122 - vgl. auch Bekennende Kirche; Dahlemiten Buddhismus 308 Büdingen 298 Bünde 135 f., 224 f., 227,230,277,286,292 Büro Grüber 68 - vgl. auch Evangelische Hilfsstelle für ehemals Rasseverfolgte Bund Evangelischer Freikirchlicher Gemeinden in Deutschland 233 ff. - vgl. auch Baptisten; Bundespost Bundespost (Baptistische Zeitschrift) 235 f. Burckhardt-Haus 222 Bureau Intermédiaire 9, 77 Calvinisten 43 Caritas-Verband vgl. Deutscher Caritas-Verband Castorf 164 Celle 267 20th Century-Fox Film Corporation 35 Chemnitz 143 Chillón 187 China 110,276 Christentum XXIV, 32, 41, 83, 88, 90 f., 113,122,128,141,166,170,197,226,235, 258, 268, 270, 272, 287, 289 Christlich-Demokratische Union (CDU) 97, 99, 141, 148, 162, 172 Christlich-Soziale Union (CSU) 172 Christlicher Verein Junger Männer (CVJM) 45,48, 172 f., 222, 270, 277 Colmar 190 Council of Relief Agencies Licensed for Operation in Germany (CRALOG) 253 Croydon 286 Curzon-Linie 97 Dänemark 169, 245, 270, 278 - evangelische Kirche 26, 278 Dahlemiten 272 - vgl. auch Bruderräte Daily Sketch XXV Danzig 163,317 Darmstadt 17, 87, 150 Das Christliche Deutschland (Buchreihe des Herder-Verlags) 148 Das Hilfswerk der Evangelischen Kirche in Deutschland (Informationsdienst) 188 Demokratie XXV, 60, 102, 113 ff., 122, 124, 128, 170, 266, 276, 302

382

Institutionen-, Orts- und Sachregister

Des Moines (USA) XXI Detmold 181 Deutsch-polnische Grenzen 124 Deutsche Botschaft London 235 Deutsche Christen XVII, XXII ff., XXV, X X X V I I 1 6 , 2 7 , 3 3 , 4 2 , 6 7 , 7 1 , 8 1 f., 83 ff., 122, 129, 139, 146 f., 152, 157, 161, 232, 267, 268, 272 - Gottesfeier 17 - Thüringer Richtung 147, 232, 269 - vgl. auch Baden; Bayern; Berlin; BerlinBrandenburg; Hannover; Nassau; Nassau-Hessen; Pfalz; SchleswigHolstein; Thüringen; Württemberg Deutsche Evangelische Kirche (DEK 19331945) XV, 42, 134 f., 181,253 - Geistlicher Vertrauensrat 83 - Kirchliches Außenamt XXIII, 15, 83, 87, 102, 161, 177, 235 - Kirchenkanzlei 5, 46, 102, 134 f., 159 - V e r f a s s u n g XVI, 19 f., 22 - vgl. auch Reichsbischof Deutsche Evangelische Kirche im Sudetenland, in Böhmen und Mähren 181 Deutsche Evangelische Kirche in Böhmen, Mähren und Schlesien 181 Deutsche Evangelische Kirche in der Tschechoslowakei 181 Deutsche Methodistenkirche 143 ff. Deutsche Zentrumspartei 89, 147 ff., 162, 172 Deutscher Caritas-Verband 45 f., 273, 290 f., 315 f. Deutscher Evangelischer Kirchenbund (1922-1933) - Verfassung 20, 22, 26, 58 Deutscher Generalstab 37 Deutscher Evangelischer Missionsrat 109, 223, 276 Deutscher Evangelischer Missionstag 109 Deutsches Auslandsinstitut 34 Deutschnationale 114, 116 Die Weltwoche XXXI Displaced Persons 163, 189, 219, 230, 240, 251,288, 180 f. - vgl. auch United Nations Relief and Rehabilitation Administration; Zwangsarbeiter Dortmund 40, 141 f., 278, 293 Dresden 85, 110, 122, 133 f., 159 - Frauenkirche 134

- Hofkirche 134 Drittes Reich 37, 79, 141,223 - vgl. auch Nationalsozialismus; NS-Regime Düsseldorf-"SS, 151 Edinburgh - Universität XXXV, 257 Eichstetten 234 Eisenach 10, 17, 238 Elberfelde 139 Elsaß 184, 185 - evangelische Kirche 190 Emigranten 232 Entnazifizierung XV, XVII, XXI, XLI f., 2 8 , 3 2 , 3 4 , 4 7 , 7 1 f., 91 f., 118,122 ff., 127, 153, 155, 173 ff., 176, 179, 208,230 f., 241 ff., 248, 252 f., 257, 261, 265 f., 272, 276, 286, 289, 293, 297, 302 f., 305, 310, 312 - vgl. auch Automatischer Arrest; Befreiungsgesetz; Internierte; Internierungslager Erlangen 102, 176 ff., 181, 253 - Universität 176 f. Essen 40, 43 ff., 85 Estland 248 f. European Advisory Commission XIV - Direktive Nr. 12 XIV f., XXI, 105 - vgl. auch Alliierter Kontrollrat European Theater of Operations (ETO) 8 f. Euthanasie XXXIX, 139, 176, 293 Evangelische Brüder-Unität (Herrnhuter) 104, 145, 307 Evangelische Frauenhilfe 277 Evangelische Hilfsstelle für ehemals Rasseverfolgte 96 - vgl. auch Büro Grüber Evangelische Kirche der altpreußischen Union (APU) XXXVIII, 16, 22, 57, 102 105, 174, 263, 306, 308 Evangelische Kirche in Deutschland (EKD) - Charakter der E K D XXXVIII, 250 f., 253,261,298, 302, 306 ff. - Kirchliches Außenamt 102, 117, 159, 213,219,301 -Kirchenkanzlei 117,202,215 - Neuordnung X X I I f f . , X X X V I I f . , 19f„ 22,44, 58,85 f., 116 ff., 157 f. - Rat der E K D XLI, 117, 121, 123, 158 f., 161, 177 f., 191, 194, 197, 200 f., 203 f.,

383

Institutionen-, Orts- und Sachregister 208 ff., 212, 214 ff., 219, 223, 225, 261, 264, 266 f., 269, 280, 282, 289, 301, 307, 309 f.

- Universität 69, 87, 90 - vgl. auch Hilfswerk Frankfurt an der Oder 317

- Ratstagung in Frankfurt X X X V , X L I f., 3 0 9 , 2 9 5 f., 256 ff., 281 ff. - Ratstagung in Stuttgart X X , X X V , X X X I I f., X X X V I , X L f., 184, 186, 191 ff., 204 f., 208 ff., 225 ff., 242, 249, 257, 311 f.

Frankfurter Neue Presse

- vgl. auch Stuttgarter Schulderklärung - Selbstreinigung 15 ff., 26, 58, 83, 104 f., 122, 124, 127, 129, 160 f., 232, 305 f.

- evangelische Kirche X X , X L , 26, 194, 2 0 1 , 2 0 7 , 226, 310 f. - Vichy-Regime X L Französische Besatzungszone 6, 26 f., 30, 34, 49 ff., 65 f., 146 ff., 154, 156, 185, 203 ff., 207, 230, 265, 280 f., 294 f., 297 Französische Militärregierung (AMFA) 4 f., 6, 155, 207

- Verhältnis zur katholischen Kirche 5, 22 f., 74, 96, 147 f., 151, 172, 177, 233, 290, 292 - Vorläufige Ordnung der E K D 121, 130, 133 - vgl. auch Bruderrat der E K D ; Hilfswerk d e r E K D ; Treysa, Kirchenversammlung Evangelische Woche 44, 240 Evangelisches Hilfswerk für Internierte und Kriegsgefangene 177 Evangelisches Jungmädchenwerk 222 Evangelisches Jungmännerwerk 222 Fakultäten, theologische 47, 146, 252, 277 - Berlin 218 - Erlangen 177, 218 - Frankfurt 298 - Hamburg 288 - Heidelberg 68, 242 - K i e l 271, 288 f. - Tübingen 153, 232, 294, 280 f. - vgl. auch Berlin; Bethel; Seminare Finnland 209 Flensburg - Marienkirche 269 Flüchtlinge 60 f., 97, 104, 163, 218, 230, 238, 246 f., 252, 254 f., 265, 271, 274 f., 282, 288 f., 294, 299 f., 304, 315 ff. Frankfurt am Main X X X I f., 9, 12 f., 14, 17, 25, 29, 35 f., 69 ff., 73 ff., 76 ff., 80 f., 85 ff., 91 ff., 100, 112, 114 ff., 119, 135, 1 4 5 , 1 8 4 , 1 8 8 , 1 9 3 , 2 0 3 ff., 2 1 5 , 2 1 8 , 2 3 7 f . , 242, 245 ff., 247 f., 254 ff., 263 ff., 279 f., 293, 302 f., 306, 308 - Bürgerrat 77 - evangelische Kirche 17, 7 0 f . , 80, 85, 161 - vgl. auch Hessen; Hessen-(Darmstadt); Nassau; Nassau-Hessen - jüdische Gemeinde 12

Frankreich

88

22, 32, 49, 75, 151 ff., 155 f.,

190,192,194,196,202,207,209,213,229, 245, 259, 283, 297 - Comité Interministériel des Affaires allemandes X X X V I I , 146

- Aumônerie X I X f., 160, 195, 207, 220, 274, 280, 294 - Direction de l'Intérieur et des Cultes X I X f. - und Kirche X I X ff., 51, 55, 65, 160, 2 4 3 , 2 9 4 , 80 f., 147 f. Freiburg X X X I , 9, 51, 54, 64 ff., 68, 79 f., 112, 118, 120, 126, 146, 148, 154, 184 f., 205, 207, 213, 216 f., 234 - Universität 66 Freidenker 88 Freikirchen 103, 144, 235, 273, 301, 307 Freising 4 Freiwilliger Arbeitsdienst 45 Freudenstadt 280 Führereid 37 Furche-Verlag 220 Furth im Wald 181 f. Gablonz/Neiße 182 Genf X X V , X X V I I I f., X X X I , X X X I V , X X X V I I I f., 46, 52, f., 66, 72 ff., 78, 84, 86, 93 f., 1 3 8 , 1 6 4 , 1 8 0 , 1 8 7 , 1 8 9 , 1 9 5 , 2 2 5 , 227,245,254, 301,303 Gernsbach 234 Gerstenmaier-Barth Kontroverse 87 Gestapo 38, 128, 142, 187, 192, 196, 235, 289, 290, 290, 298, 302 Gewerkschaften 46, 141 Glasgow - Universität X X X V Göttingen 5, 10, 14, 46, 102, 134 ff., 140, 159 - Universität X X X , 46, 131, 138

384

Institutionen-, Orts- und Sachregister

Goßnersche Missionsgesellschaft 256, 276 Gottlosenbewegung 88 Greifswald 277,316 Griechenland 186, 196 Großbritannien XXV f., XXX, XLI, 20, 22,26,30,35,44,63,70,75,109,145,192, 202, 214, 228, 258 ff., 281 f., 284 ff., 288 ff., 295 - Anglikanische Kirche 186,241,301 - Baptist Church 267 - Britsh Committee for Reconstruction of Christian Institutions XXVIII - British Council of Churches XXXV, XLI, 49, 137, 164, 194, 202, 214, 257 f., 266 f., 282, 284, 286, 293, 305, 309 - Church of England 136 f., 145,257, 260, 284 ff. - Church fo Scotland XXVIII, XXXV, 137, 266, 282, 286 - Committee for Christian Reconstruction in Europe XXVIII, 49, 281, 284 - Council on Foreign Relations 257, 267 - Department of International Friendship 164 Freikirchen XXXVI, 194f, 202, 257, 286 - German British Christian Fellowship XXXVI - War Cabinet 202 - War Office 214 Großheppach 5 Gundelfingen 234 Gustav-Adolf-Verein 307 Hagenow 315 Hamburg 40, 168, 197, 210, 227, 237, 267, 276, 282 - Baptistisches Seminar 237 - evangelische Kirche XXIII, 43, 85, 161, 166, 288, 301 Hannover 33, 43, 48, 135, 228, 254, 256, 264, 289,306,310 - Deutsche Christen 140, 161 - evangelisch-lutherische Kirche XXVII ff., XXXIV f., XXXVIII, 17, 43, 83, 102, 125, 140, 154, 214 f., 225, 227, 261 ff., 271 ff., 289 f., 301,306 - evangelisch-reformierte Kirche XXIII - Dreifaltigkeitskirche 261 - St. Katharinen-Kirche 85 Harrisburg XXX Heidelberg XXXII, 9,65,68, 85,186,190,

242, 244,250 - Universität 68, 231 f., 241 Heidelberger Katechismus 296 Heiden, Heidentum 76, 232 - vgl. auch Neuheiden Heilbronn 188, 234, 242 Heilige Schrift 212 - vgl. auch Altes Testament; Neues Testament; Bibel Helmstedt 271 f., 289 - Petruskapelle 272 Hephata, Pflege- und Brüderanstalten 122, 125, 130, 154, 158 Herder-Verlag 148 Herford 48, 137, 278, 293 Hermannsburg 267 Herne 142 Hessen 26, 87 f., 92, 112, 130, 240, 247, 248, 310 - evangelische(n) Kirche(n) 69 ff., 71 f., 239 f., 241, 247 - Landesbruderrat 150 - Verbindungsausschuß 87, 90 - vgl. auch Frankfurt am Main; Hessen(Darmstadt); Nassau; Nassau-Hessen; Kurhessen-Waldeck - vgl. auch Hilfswerk Hessen-(Darmstadt) - evangelische Kirche 17, 87, 90, 161 - vgl. Hessen; Nassau-Hessen Hilfswerk der Evangelischen Kirche in Deutschland 99,104,130,159,174,188, 193, 196, 203, 213, 216, 219 ff., 251, 257, 261,293 - Baden 244 - Bayern 300 - britische Besatzungszone 278 - Berlin 255, 273 - Frankurt 246 - H e s s e n 237 f., 241, 246 f. - Hof 319 - Nationaler Wiederaufbau-Ausschuß 159 f. - vgl. auch Selbsthilfewerk; Ökumene Hitlerismus 12, 79, 179,201, 270 - vgl. auch Nationalsozialismus; NS-Regime Hitlerjugend (HJ) 4, 45, 54, 68, 81, 153, 166 f., 173, 175, 270, 281, 285, 292 Hof 263,319 - vgl. auch Hilfswerk

Institutionen-, Orts- und Sachregister Holland 30, 49, 142, 169, 192, 194, 196, 199, 204 f., 209, 211, 225, 227, 242, 282 - evangelische Kirche 26, 194,226,311 Holsterhausen 142 Hüningen 207 Husum 181 Indien 109 f., 256, 308 Innere Mission 16, 43 f., 45 f., 100, 110, 130, 175 f., 188,255 - Baden 67, 110 - Berlin 61, 110 International Christian Press and Information Service 138, 201, 319 International Missionary Council 49, 137 International News Service 36 Internierte 46, 155, 231, 249, 278, 298, 300, 302, 304 - vgl. auch Evangelisches Hilfswerk für Internierte und Kriegsgefangene Internierungslager 141 - Lager Balingen 294 Islam 201 Italien

X X V , 20, 30, 35 f., 71, 74 f.

Jaita - Konferenz von (1945) 10 Japan 26,41 Java 109, 109 Jena 85,277 Jerusalem 70,256 - Syrisches Waisenhaus 256, 264 Judaismus 96 Juden X X X I X , 12 f., 35, 74, 96 f., 168, 183,214,240 f., 271, 297 - vgl. auch Frankfurt am Main Jugendarbeit, kirchliche 4, 20, 25, 29, 45, 54,54,105,157,170,174,203,221 f., 232, 270, 273,285 f., 289, 295 Jugendwerk für Entschiedenes Christentum 222 Jugoslawien 300 20. Juli 1944 37, 61,83, 101 f., 140 - vgl. auch Kreisauer Kreis Kaiser-Verlag 220 Karlsruhe 9, 67ff., 148, 234, 242 Kassel 1 0 , 1 2 , 1 4 , 2 9 , 3 1 , 4 4 , 5 8 , 1 5 4 Katechismus 17 f. Katholische Kirche 3 ff., 7, 23, 39, 42, 46, 48, 50 f., 64 ff., 74, 76, 87 ff., 90, 96, 142,

385

146, 172, 258, 272, 274, 275, 280, 287, 292 f., 303 f. - Fuldaer Bischofskonferenz 152, 154, 292 - vgl. Katholizismus; Konkordate; Ultramontanismus Katholiken 3 f., 22, 39, 51, 74, 76 f., 88 f., 141,147ff., 152,162,172,182,232 f. 238, 244, 271, 305 ' Katholische Volksarbeit 77 Katholizismus 22, 115, 151, 181 Kiel 85, 166 f., 267 f., 288 - Heiligengeistkirche 268 - Jugendamt 268 -Universität 268,271,289 - Wiedergutmachungskommission 268 Kieler Kurier 310 Kirchen, »intakte« XXIV, 43, 82 f., 98 f., 152, 157 Kirchen, lutherische 39, 42 f., 152, 173, 250, 255, 263, 307 ff. - vgl. auch Luthertum; Rat der Evangelisch-Lutherischen Kirche Deutschlands; Vereinigte Evangelisch-Lutherische Kirche Deutschlands Kirchen, orthodoxe 274, 284 f., 288 Kirchen, reformierte 42, 225, 250, 307 f. Kirchen, unierte 83, 225, 307, 309 - vgl. auch Evangelische Kirche der altpreußischen Union Kirchenbesitz XV, 3, 78, 92, 103 Kirchenfinanzen XVII, 27, 59, 103, 135, 215,276 f., 291, 299 Kirchenkampf X X I I I , X X X , 33, 54, 115, 174, 192,210,214, 232,267 - vgl. auch Bekennende Kirche; Deutsche Christen; Kirchen, »intakte«; Mitte, kirchliche Kirchliches Einigungswerk X X I I , X X I V , XXVII, 42 f., 157 Klerikalismus 54 Koblenz 146, 150 Königsberg 278,291,294,316 - Universität 141 Königstein 279 f., 293 f. Kommunismus 4, 7, 19, 23, 25, 29, 48, 60, 88, 90, 102, 165, 173, 177, 221,256, 270, 279,285,297 f., 302, 308 Kommunisten 71, 88 ff., 97, 118,128,141, 143, 160, 173, 200,233,256,277, 291, 315 Kommunistische Partei Deutschlands (KPD)

386

Institutionen-, Orts- und Sachregister

96 f., 218, 277 Kommunistische Partei Österreichs (KPÖ) 302 Konfessionalismus 116 Konkordate - Länderkonkordate 74 - Reichskonkordat (1933) XVI, 74 - vgl. auch Staat und Kirche; Katholische Kirche Konservitismus 174, 178 Konzentrationslager 38,42, 46, 52, 84, 94, 96, 155, 167 f., 170, 175, 183, 201, 264, 288,310 - Auschwitz 213 - Bergen-Belsen 168 - Buchenwald 156 - Dachau 5, 22, 24, 36, 142, 187 - Sachsenhausen 22 - Theresienstadt 12 Kopenhagen 245, 257, 262, 307 Kreisauer Kreis 140 - vgl. auch 20. Juli 1944 Kreuznach 119 Kriegsgefangene 2 , 6 , 2 4 , 2 6 , 2 8 , 4 4 , 4 6 , 5 4 , 63, 69, 80 f., 119, 156, 166 f., 184, 203, 222, 238, 245, 250, 255, 269 ff., 289, 292, 300, 312 f., 317 - vgl. auch Evangelisches Hilfswerk für Internierte und Kriegsgefangene Kriegsgefangenenlager 47, 95, 279, 241 f. - Andernach 270 - Campiêgne 270 - Regensburg 270 Kriegsverbrecher 38 - vgl. auch Nürnberger Prozesse Kulturkampf 148 Kulturprotestantismus 268 - vgl. auch Liberalismus, theologischer Kurhessen-Waldeck - evangelische Kirche XXIII, 15, 17, 85, 240 - vgl. auch Hessen Kursk-Bogen 277 La Tribune de Genève XLII Landau 150 Landesjugendpfarrerkonferenz 222 Landeskirchen X X I , XXIII, 4 f., 18, 20, 31, 33, 121 ff., 127, 144, 146, 215, 219 f., 234, 239, 250, 309 - vgl. auch Baden; Bayern; Berlin-Branden-

burg; Braunschweig; Evangelische Kirche der altpreußischen Union; Frankfurt am Main; Hamburg; Hannover; Hessen(Darmstadt); Kurhessen-Waldeck; Lippe; Lübeck; Mecklenburg; Nassau; NassauHessen; Oldenburg; Pfalz; Pommern; Rheinland; Sachsen; Schaumburg-Lippe; Schlesien; Schleswig-Holstein; Thüringen; Westfalen; Württemberg - vgl. auch Kirchen, lutherische; Kirchen, reformierte; Kirchen, unierte Landsberg 163 Le Havre X X I X Lebensraum 49 Lehre, lutherische 38, 53, 128, 146 - vgl. auch Luthertum Leipzig 10, 85, 277 Liberale, theologische 178, 268, 271, 289, 295 Liberalismus, theologischer 295 - vgl. auch Kulturprotestantismus Liberty (Magazin) 124 Linksparteien 273 - vgl. auch SPD; KPD Litauen 180 Liturgie 41, 115, 127, 183, 250, 250, 269, 272 Lippe - evangelische Kirche XXIII - vgl. auch Schaumburg-Lippe Loccum - Kloster 131 Lörrach 204 f., 234, 297 London XXVIII, X X X I V f., 180, 194, 202, 205, 223, 228, 260 - St. Paul's X X X V , 257 f., 266, 305 Ludwigsburg 125 Lübbecke 136,267 Lübeck 164 - evangelische Kirche XXIII, 301 Lünen 141 Lutheraner X X V , XXVIII, X X X , X X X I I I f., XXXVIII, 17, 27, 41, 43, 56, 83, 104, 123, 154, 172, 181, 204, 245, 250, 269, 271,289,299,306,308 f. - vgl. auch Altlutheraner Lutherischer Katechismus 296 Lutherischer Weltbund X X X Lutherischer Weltkonvent X X I X f., X X X I I I f., 55 f., 131, 195, 245, 248, 250, 254, 256 f., 262, 309

Institutionen-, Orts- und Sachregister - Exekutivkomitee X X X , X X X I V , 245, 257, 262,301,307 Lutherrat - vgl. Rat der Evangelisch-Lutherischen Kirche Deutschlands Luthertum 4, 18, 40, 116, 180,262, 308 - vgl. auch Kirchen, lutherische; Lehre, lutherische; Lutheraner; Lutherischer Weltbund; Lutherischer Weltkonvent; Rat der Evangelisch-Lutherischen Kirche Deutschlands; Vereinigte EvangelischLutherische Kirche Deutschlands Mainz 87, 146, 150 Manchester Evening News 53 Mannheim 9, 12, 234, 297 Marburg 10,112,119,241 - Universität X X X V Maria Laach 146 Marienbad 182 Mecklenburg 10, 218, 275, 315 f. - evangelische Kirche 43, 129, 301 Memelland 180 Mennoniten 136 Meßstetten 234 Methodismus 143, 145 Methodisten 104, 273 f., 290 Militärpolizei 251 Militarismus 40 Minden 293 Missionswesen 109, 175 f., 203, 215, 253, 256, 276, 290,222 f., 291 f. - vgl. auch Basler Mission; Berliner Missionsgesellschaft; Deutscher Evangelischer Missionstag; Deutscher Evangelische Missionsrat; Goßnersche Missionsgesellschaft; International Missionary Council; Neuendettelsauer Missionsgesellschaft; Rheinländische Missionsgesellschaft; Weltmissionskonferenz Mitte, kirchliche X X I I I f., X X X V I I , 42 f., 74, 76, 82, 147 Monarchie 101 Montpellier - Universität X X X V I I , 146 Moskau 98, 260 Mouvement Républicain Populaire (MRP) 148 Mühlhausen 245 München 1, 20 f., 24, 140, 174, 177f., 181, 234 f., 251 f., 263 f., 299 f., 307

387

Münster 40, 85, 227 Mythus des 20. Jahrhunderts (Rosenberg) 166

Nassau - evangelische Kirche 17, 73, 150 f., 241 - Deutsche Christen 83 f. - vgl. auch Hessen; Hessen-Darmstadt; Nassau-Hessen Nassau-Hessen - evangelische Kirche XXIII, 69, 161 - Deutsche Christen 83 f., 150, 241 - vgl. auch Nassau; Hessen Nationalismus X X , 50 f., 53, 114, 123 f., 154, 162, 221, 272 f., 285, 290 Nationalkomitee Freies Deutschland 23,98 Nationalsozialismus XVII, X X , XXIV, I I , 22 f., 25, 29, 44, 47, 50, 54, 58, 60, 63, 67, 76, 79 ff., 83, 91 f., 96, 102 f., 113 ff., 123, 136,166 f., 169, 175 f., 178, 185, 194, 197 f., 200, 221, 223, 226, 256, 264, 268, 272 f., 284, 302, 311 f. - Amt für Feiergestaltung 41 - Bewegung 43, 47, 146, 175, 179 - Ideologie XLII, 36, 38 f., 41, 58, 102, I I I , 132, 157, 166, 177, 179, 267, 272 - Kult 41 - Propaganda 6, 13, 231, 281,287 - vgl. auch Drittes Reich; Hitlerismus; Nationalsozialistische Deutsche Arbeiterpartei; NS-Regime Nationalsozialistische Deutsche Arbeiterpartei (NSDAP) XLI, 6, 27, 30, 34, 38, 41, 44, 50, 71, 81, 83, 91, 124, 142, 146, 149, 152,167, 173, 175 ff., 208, 230, 231, 242, 272 - vgl. auch Nationalsozialismus - Auslandsorganisation 34 - »Beauftragter des Führers« (Rosenberg)41 - Parteiprogramm 146 Nationalsozialistische Volkswohlfahrt (NSV) 15, 45, 176, 243 Nationalsozialistischer Pfarrerbund 50 Naumburg 10 Neapel 187 Neue Zeit (CDU-Organ) 97, 162 Neue Zürcher Zeitung 86, 252 Neuendettelsau 172, 175 f., 253 - Diakonissenanstalt 175 Neuendettelsauer Missionsgesellschaft

388

Institutionen-, Orts- und Sachregister

175 f., 253 Neues Testament 100 - vgl. auch Altes Testament; Bibel; Heilige Schrift Neuguinea 175,253 Neuheiden X V I I - vgl. auch Heiden, Heidentum Neustadt 146 Neutrale vgl. Mitte, kirchliche New York X X X , 36, 180, 194, 254, 263 New York Herald Tribune X X V , X L I I , 36 New York Times 180 Niederschönhausen 95 Niemöller - Neapel-Interview X X V , 36 ff., 71, 74 ff., 91, 100, 128, 186 f. Nienburg 165 Nihilismus 4 7 f . , 50, 123,165 ff., 231,261, 270, 285, 287 ff., 295, 312 Non-fraternization 91 Nordafrika 201 Norwegen 49, 194, 196 f., 229 - evangelische Kirche X X X I V , X L , 26 Notrecht, kirchliches 82 NS-Regime X I I I , X V , X X I I ff., X X V I I , X X X V I I , X L , 17, 36,41 f., 4 5 , 6 7 , 82, 84, 86, 93, 104 f., 121, 123, 131 f., 138, 140, 149, 156, 159, 161 f., 168, 176, 187, 192, 212 f., 226, 230, 235, 247, 252, 261, 264, 272 f., 292 f., 297, 300,313 - vgl. auch Drittes Reich; Hitlerismus; Nationalsozialismus ; Nationalsozialistische Deutsche Arbeiterpartei Nürnberg 140, 174, 181,234,253,263, 299 - St. Lorenz-Kirche 253 Nürnberger Prozesse 270 - vgl. auch Kriegsverbrecher Nîmes 311 Ökumene X X I V f., X X X I I , X X X V I I f., X L , 18, 109, 127, 184, 204, 210, 212, 214, 222, 224, 233, 260, 284 f., 288, 290 f., 294, 301,304, 309 - Tagungen - Amsterdam (1939) X X X - Fanö (1934) 202 - Nachkriegshilfe X X V I I ff., X X X I X , 18 - Oxford (1937) X X X , 202, 210, 235 - Utrecht (1938) 210,309 - und Schuldbekenntnis X X X I X f., 56 f., 63 f., 93 f., 194 f., 208, 310 f.

- vgl. auch Lutherischer Weltbund; Luterischer Weltkonvent; Weltbund für Freundschaftsarbeit ökumenischer Rat der Kirchen ( Ö R K ) X X I V , X X V I I I ff., X X X I X , X L , 49,55 f., 63, 66, 69, 73, 76 ff., 93, 101, 104 ff., 121, 123, 130, 136, 159 f., 163, 189, 190 f., 193 ff., 197 f., 201 f., 204, 210, 212, 214, 225 ff., 245, 249, 257, 269, 307, 309 - Amsterdam (1948) 309 - Inter-Church Aid 244, 263 - Jugendsekretariat 222 - Londoner Büro X X X V I I , 224 - Material Aid Division X X X - Vorläufiger Ausschuß X X X I X , X L I I , 194, 200 f., 203, 213 f., 227, 303, 309, 319 - Wiederaufbau-Abteilung X X V I I I , X X I X f., 46, 56, 184, 188 ff., 204, 237 Österreich X X , 5, 172, 174, 246, 294, 302 - »Anschluß« (1938) 172, 174 Offenbarung 142 Oldenburg 40, 224, 227, 230 - evangelische Kirche X X I I I , 85, 166, 301 Ostdeutschland 196 f., 200, 270, 276 f. - vgl. auch Sowjetische Besatzungszone Ostgebiete 10, 12 f., 60, 96 f., 100, 119, 122, 124, 127, 162 f., 192 f., 196 f., 207, 209 f., 216, 218, 236, 246, 249, 274 f., 278 282, 288, 291, 293, 302, 308, 314 ff. Ostheim 190,245 Ostpfarrer 15, 132, 174, 178, 180, 215, 221, 237, 239, 269, 299 Ostpreußen 101, 141, 180, 230, 260, 267, 271, 274 f., 288, 291, 316 f. - Bekenntnissynode 141 - evangelische Kirche 15, 163 - vgl. auch Preußen Paderborn 277,292 Paradies (bei Jordan) 141 Paris X I X f., X X V I I I , X X I X , X X X I V f . , 49, 53, 136, 204, 223, 225, 229, 245, 254, 266,280 Pasewalk 316 Pazifisten 36 Pearl Harbor 183 Pfalz - Deutsche Christen 147, 149 - evangelische Kirche X X I , X X I I I , 147, 149 f. Pfarrernotbund 22

389

Institutionen-, Orts- und Sachregister - vgl. auch Bekennende Kirche Pforzheim 66 f., 185, 205, 216, 234, 250 Philadelphia 36 Pietismus 145,307 Pilsen 181 ff. Pittsburgh X X I X Polen X X X V I , X L I , 10, 24, 97, 119, 167, 169,173,182,196,206,209,214,229,255, 260, 273 ff., 275, 3 0 8 , 3 1 5 - evangelische Kirche 200, 218, 291, 302, 308 - katholische Kirche 163, 275, 291 f., 308 - vgl. auch Curzon-Linie; Deutschpolnische Grenzen Pommern 101, 119, 230, 246, 252, 271, 274,316 - evangelische Kirche 216 - vgl. auch Vorpommern Potsdamer Abkommen 164, 1 8 2 , 2 1 7 , 2 6 0 , 275,319 Potsdamer Konferenz 97 Prag X X Preetz 40 Presse, allgemeine 2 3 2 , 3 1 0 Presse, kirchliche X V , 2 , 2 6 , 4 7 , 5 2 , 6 0 , 6 5 , 8 0 , 9 4 ff., 1 0 3 , 1 3 2 , 2 2 0 , 2 7 3 , 2 8 6 , 3 0 1 , 3 0 4 Preußen 104,215 - vgl. auch Evangelische Kirche der altpreußischen Union; Ostpreußen Preußentum 40 Protestantismus X X V I I , X X X V I I I , 22, 115, 123, 136, 147, 201, 263, 274, 307 - vgl. auch Kulturprotestantismus Quäker

100

Rat der Evangelisch-Lutherischen Kirche Deutschlands (Lutherrat) X X X V I I I , 39 - vgl. auch Vereinigte EvangelischLutherische Kirche Deutschlands Radio München 235 Radio Stuttgart 193 Rationalismus 149 Rechristianisierung 70, 132, 188, 197 ff., 202,210, 240,247, 251,256 Redeverbot 104, 126 Reformation 56, 124, 127, 172, 174, 271, 308 Reformierte 102, 104, 123, 181, 308 Regierungsbezirk Oberbayern 1 Reichelsheim 87

Reichsbischof 42, 101, 126, 139, 232 Reichsbruderrat vgl. Bruderrat der Evangelischen Kirche in Deutschland Reichsjugendführung 41 Reichskanzler 65 Reichskirchenausschuß 135 Reichsministerium für die kirchlichen Angelegenheiten X V , 43 Reichspropagandaleitung 41 Reichssiedlungshof 92 Reichssynode 101 Reichstag 272 Religiöse Sozialisten 141 Religionsunterricht X V , 2, 44, 47, 51, 62 f., 81, 132, 1 4 2 , 2 3 7 , 256, vgl. auch Schulwesen Revolution 266 Rheinische Missionsgesellschaft Rheinland 23, 25, 45, 148, 185

110

- evangelische Kirche X X I I I , 16, 43, 85, 151 f., 263 Röhm-Putsch (sog.) 1934 24 Rom 186,303 Rosdorf 85 Rostock 315 Rotes Kreuz 9 , 4 6 , 2 1 8 , 2 5 1 , 3 1 7 Royalismus 177 Ruhrgebiet 44,45,141,229 SA (Sturmabteilung) Saar-Pfalz 7 Saarbrücken 6 Saarland X X I

X X , 24, 173, 241

Sachsen 10, 14, 143, 158, 184, 255, 300 - evangelische Kirche 85, 134, 301 - methodistische Kirche 143 Säkularisisierung 169,279 Sakrament 46, 115, 127, 253, 268, 274 Savoyen 187 Schaumburg-Lippe - evangelische Kirche 301 - vgl. auch Lippe Schlesien 12, 119, 124, 200, 218, 230, 239, 246, 252, 308, 316 - evangelische Kirche 15, 163, 200, 216, 218,239 Schleswig-Holstein 181,289 - Deutsche Christen 268 f. - evangelische Kirche X X I I I , 73, 85, 267 ff., 271, 288 f., 295, 301 - Landesbruderrat 269

390

Institutionen-, Orts- und Sachregister

Schuldfrage 6, 11, 19 f., 38, 52, 67, 114, 120 f., 124,155,162,167 ff., 185,247,290, 296 - vgl. auch Stuttgarter Schulderklärung Schulwesen 2 f., 8 f., 62f., 77, 81,88,91 f., 96, 132, 141 f., 149 ff., 152 f., 173, 231, 242, 256 - Konfessionsschulen XIV f., 3, 19, 22, 47, 60, 62, 142, 153 - vgl. auch Religionsunterricht Schwäbisch Gmünd 5, 251, 264, 298, 307 Schwarzmarkt 254,316 Schwarzwald 65,280 Schweden 49, 109, 192, 249 - evangelische Kirche X X X I V , X X X V I I I , 22, 26, 262 Schweiz X X X I I , 9 , 1 8 , 2 0 , 3 0 , 3 5 , 4 9 , 5 2 f., 55, 65 f., 75, 95, 112, 131, 184, 190, 192, 195,200,211,214,226,238,245,247,257, 278, 301 - evangelische Kirche X X X I I I , 26, 194, 204, 214, 245 Schweizer Evangelischer Pressedienst X X V , XLI, 86,312 Schwerin 315 Selbsthilfewerk X X X I X , 18,46,104,131 f. - vgl. auch Hilfswerk; Ökumene Seminare, theologische 26, 33, 47, 68, 141, 145, 237, 252 - vgl. auch Berlin; Bethel; Fakultäten, theologische; Hamburg; Wiedenest Sibirien 6 Sigtuna X X X I V Slowakei 181 Soissons 242 Sowjetische Besatzungszone 13,23,27, 32, 47, 95 ff., 103, 124, 128, 134, 138, 143, 156, 162 ff., 183, 188, 216, 218, 232 f., 238, 246, 252, 255 f., 265, 271, 276 f., 285, 288 ff., 292 ff., 300 - Bodenreform 197, 218, 232, 255 - vgl. auch Ostdeutschland Sowjetische Militärregierung - Informationsabteilung 134 - und Kirche XVI, 59 f., 95,105,122,128, 134, 159 f., 163,255, 277, 292 Sowjetunion X X X V I , 23, 29, 136, 168, 180, 207, 259, 277, 288, 291, 294 - orthodoxe Kirche 260, 285 Sozialdemokraten 88, 233, 295, 300 f. Sozialdemokratie 141

Sozialdemokratische Partei Deutschlands (SPD) 173 Sozialismus 113, 175, 177, 273 Speyer 146, 150 SS (Schutzstaffel) XLI, 24, 32, 34, 143, 168, 173, 176,271 - Reichsführer SS 41 Staat und Kirche XIII f., XV ff., X X I , 3 f., 19, 22, 59 f., 61 f., 74, 78, 92, 103 f., 251 f. - vgl. auch Kirchenbesitz; Kirchenfinanzen; Konkordate; Religionsunterricht; Schulwesen Stolberg 5, 134 f., 159 Stralsund 316 Strasburg (Brandenburg) 128 Straßburg X X X I I , 190, 245 - Universität X X X , 185 Stuttgart X X X I , 1, 5 f., 17, 25, 29 f., 32, 34, 43, 84, 86, 126, 134 f., 146, 184, 186, 188, 191 f., 194 ff., 204 ff., 207 f., 212, 215 ff., 219 f., 225, 226 ff., 230, 233 f., 250, 263 f., 280, 298, 311 f. - Furtbachhaus 193, 196, 209, 221 - Markuskirche 186, 191, 193, 196, 209 - Stiftskirche 186 Stuttgarter Bibelgesellschaft 220 Stuttgarter Schulderklärung ( 1945) X X , XXXVII, XLII, 56f., 64, 70,86,127,144, 191,201 ff., 201 ff., 209 ff., 226 ff., 268 ff., 288, 296, 298, 309 ff. - vgl. auch Evangelische Kirche in Deutschland; Ökumene; Schuldfrage Sudentenland 178, 183 f., 200, 218, 319 - evangelische Kirche 181 ff., 200 Südafrika 110,276 Sumatra 110 Supreme Headquarters, Allied Expeditionary Forces (SHAEF) XIII, XVIII, 2 f., 6, 8, 28, 133 - General civil Affairs XIII - German Country Unit (GCU) XIII - Religious Affairs Section XIII - vgl. auch Amerikanische Militärregierung; Britische Militärregierung; United States Forces, European Theater Tambaram 109 Tanganika 109 Theologisches Wörterbuch (Kittel) The Times X X X V I

294

Institutionen-, Orts- und Sachregister Thüringen 10, 14, 17, 59, 143, 300 - Deutsche Christen 17, 83 - evangelische Kirche XXIII, 17, 27, 43, 59, 85, 301 - methodistische Kirche 143 Toledo (Ohio) XXIX Treysa - Kirchenversammlung (1945) XXIV, XXVI, XXXIII, XXXI, XXXVII f., 31, 3 3 , 4 4 , 4 9 , 56, 58,70, 85 f., 101, 102, 110, 112 ff., 115 ff., 120 ff., 125 ff., 129,130 ff., 133 ff., 136 f., 139, 142, 152 ff., 158 ff., 161 f., 164, 170,177, 194, 204, 211, 219, 225,267,301,306, 309 - Wort an die Gemeinden 113, 116 f., 121, 130, 133, 154, 159 - Wort an die Pfarrer 113, 162 - vgl. auch Evangelische Kirche in Deutschland Trier 146, 151 f. Trittau 168 Tschechoslowakei XXXVI, 182 f. 196, 246, 252, 260, 275, 300 - Evangelisch Böhmische Brüderkirche 181 ff., 200 - evangelische Kirche 181 ff. - Nationalkirche 182 f., 200 Tübingen 85, 146, 205,219, 227,234, 280, 294 - Universität XXXV, 153, 155, 231 f., 281 Ultramontanismus 23,23 Una Sancta 199, 210, 248, 282 Ungarn 182, 252, 275, 300 Unierte 123 United Nations Relief and Rehabilitation Administration (UNRRA) 180, 189 f., 208, 217, 219, 265 United States Forces, European Theater (USFET) XVIII, 63, 78, 87, 90, 92, 123, 133, 135, 242, 302 f. - vgl. auch SHAEF; Amerikanische Militärregierung Universitäten 155,241,277 - vgl. auch Berlin; Bonn; Edinburgh; Erlangen; Frankfurt am Main; Freiburg; Glasgow; Göttingen; Heidelberg; Kiel; Königsberg; Marburg; Montpellier; Straßburg; Tübingen - vgl. auch Fakultäten, theologische Unterheinriet 234

391

Uppsala: XXX Vatikan 303 f. Vatikanmission Kronberg 304 - vgl. auch Apostolischer Visitator VE-Day 228 Vereinigte Evangelisch-Lutherische Kirche Deutschlands (VELKD) 309 - Gründung XXXVIII, 250, 301, 306 f. - vgl. auch Rat der EvangelischLutherischen Kirche Deutschlands (Lutherrat) Vereinigte Staaten von Nordamerika (USA) XXIV f., XXX, XLIII, 9, 20, 23, 26 f., 30 f., 36, 44, 56 f., 63, 67, 74 f., 119, 136, 144 f., 183, 189, 192, 204, 207, 217, 223, 229, 239, 246 f., 251, 253, 259, 263 ff., 283 f., 289, 295,297, 300 f., 308 - American Methodist Church 145 - Church Committee on Overseas Relief and Reconstructioin XXVIII - Church World Service XXVIII - College Grand View XXI - Commission to Study the Basis of a Just and Durable Peace XXXI - Federal Council of the Churches of Christ in America XXVIII, XXXII, XXXIV, 35, 78, 194, 204, 245, 263, 296, 298 f., 302 ff., 306, 309,314 - First Congregational Church XIII - Foreign Mission Conference XXVIII - General Commission on Army and Navy Chaplains 263,266 - Gettysburg Theological Seminary XXX - Hamma Divinty School (Springfield) XXX - Lutheran Augustana Synod of North America XXIX - Lutheran Inner Mission Society (Pittsburgh) XXIX - Lutheran World Action XXIX, 248 - Lutheran World Relief 253 - Michigan State College XIII - Missouri-Synode XXIX, XXXIII, 239, 245, 248, 258, 301 - National Lutheran Council XXIX, XXXIII f., 20, 248, 253 - Norwegian Lutheran Church of America XXXIII, 294 - Princeton Theological Seminary XIII - State Department XVIII, XXVII,

392

Institutionen-, Orts- und Sachregister

XXXII f., XL, 29, 121, 194 - United Lutheran Church in America X X I X f . , XXXVIII, 78, 256, 263, 266 - War Activities Committee - Motion Picture Industry 35 Vereinte Nationen (UN) 84 Versailler Vertrag XLII, 180, 310 Versailles 123 Versammlungsverbot 89 Vlotho 278 Volksgerichtshof 140 Volkshochschule 269 Volkssturm 281 Vorpommern 129 - vgl. auch Pommern Wanne-Eickel 142 Wartheland - evangelische Kirche 163 Washington XXVI f., XXXIII, XL, 97 Weimar 10,85 Weimarer Republik XIII, 36, 124 Weinheim 9 Weltbund für Freundschaftsarbeit der Kirchen 99 - vgl. auch Ökumene 3. Weltmissionskonferenz (1938) 109 Westfalen 2 0 , 3 3 , 2 7 8 - evangelische Kirche XXIII, 16, 43, 45, 85, 263, 293

Wetzlarer Nene Zeitung 6 Widerstand vgl. 20. Juli 1944; Kreisauer Kreis Wiedenest 236 f. - Baptistisches Seminar 237 Wien XX, 150, 294, 302 Wiesbaden 6 , 1 0 , 1 4 , 1 7 , 8 0 , 8 3 , 1 5 0 , 2 4 0 f., 310 - Bergkirche 240 Wiesbadener Kurier XLII Wipkinger Tagung 53 Wismar 315 Württemberg 5, 26, 30 f., 33 f., 63, 84, 86, 161, 193, 197,215,218,234 - Deutsche Christen 147, 152 - evangelische Kirche XXIII f., 4, 7, 17 f., 3 0 , 3 3 , 4 3 , 5 2 f . , 63, 82,116,121,130,134, 147,152 f., 186,219,221 f., 263,263,301, 307 - Kirchlich-theologische Sozietät XX, XXXVIII, 51, 53 Würzburg 171 ff., 180, 234 Zillhausen 234 Zürich 235 Zwangsarbeiter 34, 66, 142, 189 - vgl. auch Displaced Persons Zwickau 85

Arbeiten zur kirchlichen Zeitgeschichte Hrsg. im Auftrag der Evang. Arbeitsgemeinschaft für kirchliche Zeitgeschichte von Georg Kretschmar und Klaus Scholder.

Reihe A : Quellen

1 Verantwortung für die Kirche Stenographische Aufzeichnungen und Mitschriften von Landesbischof Hans Meiser 1933-1945. Bearbeitet von Hannelore Braun und Carsten Nicolaisen. XLIV, 590 Seiten, 1 Porträt, gebunden Der bayrische Landesbischof Hans Meiser (1881-1956) war 1933/34 Sprecher der kirchlichen Opposition gegen das von Hitler unterstützte Kirchenregiment des Reichsbischofs und der Deutschen Christen. Seine stenographischen Aufzeichnungen aus dieser Zeit vermitteln ein authentisches Bild, wie innerhalb führender Gremien der evangelischen Kirche um Wesen und Auftrag der Kirche unter dem nationalsozialistischen Regime gerungen wurde. Mit dieser sorgfältig kommentierten Edition wird der Zeitgeschichtsforschung eine neue grundlegende Quelle erschlossen.

2 Theologie und Kirche im Wirken Hans von Sodens Briefe und Dokumente aus der Zeit des Kirchenkampfes 1933-1945. Hrsg. v. Erich Dinkier und Erika Dinkler-von Schubert. Bearb. v. Michael Wolter. 403 Seiten, 1 Porträt, gebunden Diese Quellensammlung dokumentiert Hans von Sodens führende Rolle als Begründer und Leiter der Bekennenden Kirche in Kurhessen-Waldeck sowie als Mitglied des Reichsbruderrates und ist ein wichtiger Beitrag zu der Frage nach der Haltung der wissenschaftlichen Theologie unter dem Nationalsozialismus.

Vandenhoeck & Ruprecht · Göttingen und Zürich

Die Zeit nach 1945 als Thema kirchlicher Zeitgeschichte

Referate der internationalen Tagung in Hünigen/Bern (Schweiz) 1985. Hrsg. v. Victor Conzemius, Martin Greschat und Hermann Kocher. 1988. 322 Seiten, mit einer Bibliographie Andreas Lindt, kartoniert. Der Band enthält spannungsvolle Beiträge zu Begriff und Methodik zeitgeschichtlicher Arbeit, zur Kirchenkampfgeschichtsschreibung, zur Lage des schweizerischen Katholizismus bzw. Protestantismus nach 1945 und vor allem zum kirchlichen und politischen Neubeginn in Deutschland in der Periode von 1945 bis 1950.

Arbeiten zur kirchlichen Zeitgeschichte Reihe B: Darstellungen

12 Hartmut Rudolf

Evangelische Kirche und Vertriebene 1945 bis 1972 Band I: Kirchen ohne Land Die Aufnahme von Pfarrern und Gemeindegliedern aus dem Osten im westlichen Nachkriegsdeutschland: Nothilfe - Seelsorge - kirchliche Eingliederung. ΧΧΙΠ, 627 Seiten, 5 Karten, gebunden

Band Π: Kirche in der neuen Heimat Vertriebenenseelsorge - politische Diakonie - das Erbe der „Ostkirchen". XIV, 387 Seiten, gebunden Dem Autor gelingt in seiner Darstellung eine überzeugende kritische Zusammenschau der materiellen und geistigen Hilfe der Kirche.

14 Johannes Michael Wischnath

Kirche in Aktion

Das Evangelische Hilfswerk 1945-1957 und sein Verhältnis zu Kirche und Innerer Mission. XVI, 491 Seiten, gebunden Im Spannungsfeld zwischen kirchlicher Bürokratie und traditioneller Liebestätigkeit der Inneren Mission versuchte das Hilfswerk nach 1945 einen Neuansatz: Die »Kirche in Aktion« sollte selbst die Verantwortung für die Diakonie übernehmen. Der Autor schildert anschaulich aufgrund weitgehend unveröffentlichter Quellen den mühsamen Prozeß der Annäherung von Hilfswerk und Innerer Mission bis zu ihrem Zusammenschluß im Diakonischen Werk 1957.

Vandenhoeck & Ruprecht · Göttingen und Zürich