Village churches in Berlin

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In the urban area of Berlin there are over 50 village churches , churches of villages, which as a rule only became part of Berlin in 1920 when Greater Berlin was formed. The oldest village churches date from the early 13th century. Without exception, all of them have changed their structural shape over the course of time: through additions (e.g. by sacristies and towers), through expansion of the naves for more spaces, through renovations and replacement buildings (due to dilapidation or war destruction in the Seven Years War or in the Second World War , in which many village churches were damaged). The most recent replacement buildings were built after the Second World War (Friedrichsfelde 1951 and Lietzow / Charlottenburg 1961). Some were also completely destroyed and not rebuilt (Falkenberg, Malchow and Wartenberg).

The village churches that exist today and their predecessor buildings are important evidence of the history of today's urban area. Images of history are subject to change. The representations in the local communities do not always reflect the latest research. Among other things, this concerns the question of dating: several village churches, including those of Biesdorf , Karow and Marienfelde , claim the title of the oldest building in Berlin . The evaluated literature makes this status most likely for the Marienfelde village church . When claiming superlatives (the “oldest”, the “smallest”), it should be noted that these claims often only refer to the eastern or western half of the city.

This article consists of brief descriptions of all Berlin village churches including buildings that no longer exist. This includes all churches that have the character of a village church because of their position in the townscape, such as the Schlosskirche Buch and the churches around Richardplatz in Berlin-Neukölln .

Structural form of the village churches

From the Middle Ages 63 settlements are known by name in what is now Berlin's urban area; In addition, there are more than 20 archeologically found deserted settlements, including the most famous museum village of Düppel (the original name is unknown). Of these 63 settlements, only 51 received a stone or half-timbered church during the Middle Ages; Pichelsdorf and Schönow not to this day, Altglienicke and Rahnsdorf only at the end of the 19th century.

For these twelve “churchless” villages or desolations, however, one can at least assume the usual wooden churches that they received as new settlements during the very first founding period; Stone churches only followed after about 20 to 30 years because of the considerable construction costs. Half-timbered churches are proven for nine villages; The limited source material does not allow any statement to be made as to whether they were of medieval or post-medieval origin; none of them have survived and their appearance is unknown.

Two thirds (42) of the villages known by name have stone churches, half (29) from more or less carefully square stone boulders. These stone square churches are likely to have been built during the time of the Ascanian Margraves of Brandenburg , which ended in 1319. Of exemplary purity of style are the apse churches , the village of Marienfelde and the square choir churches , the village church Mahlsdorf .

The 13 village churches, which consist of unquarified field stones (e.g. Reinickendorf village church and Blankenfelde village church ) or mixed masonry (e.g. Dahlem village church and Weißensee village church ), were mostly built in the 15th and 16th centuries. The low level of construction activity in the 14th century can be explained by symptoms of the crisis (interregnum between the Ascanians and Hohenzollern (from 1415) with changing rule by foreign princes, Pest 1349 and the associated agricultural crisis ).

Heiligensee village church (late medieval core, baroque shaped by plaster skin and tower typical of the time)

15 village churches today show a post-medieval plaster skin, as it was only common from the Baroque period to cover inferior brick masonry and sometimes even to simulate (expensive) house stone (e.g. the plastered corner pilasters of the Hermsdorf village church and the Heiligensee village church ). Nevertheless, in some cases there is still medieval masonry (e.g. Kaulsdorf village church and Rixdorf village church ), in other cases they are post-medieval replacement buildings (e.g. Schmöckwitz village church ). Completely new buildings, which were only built in the 18th century for religious refugees from Bohemia or the Palatinate, can be found in Böhmisch-Rixdorf (destroyed in 1944), Friedrichshagen and Müggelheim .

The industrial revolution and the construction of the railway caused a strong population increase in Berlin in the second half of the 19th century, which also had an impact on the immediate suburbs at the time, so that the church space of the village churches was no longer sufficient and they had to be extended to the east by transept-like additions ( e.g., French Buchholz, Heinersdorf, Pankow, Rosenthal and Weißensee). In other cases, the old buildings were torn down without replacement and replaced by new ones (e.g. Altglienicke, Marzahn, Steglitz, Tegel and Wilmersdorf); in the majority of cases they were buildings of inferior quality anyway. In contrast to the Baroque era, the (unplastered) brick building was preferred , especially towards the end of the 19th century under the influence of the Schinkel School .

In the 18th century, the central building was used in individual cases, in deviation from the previously usual rectangular floor plans , in the replacement buildings in Buch and Zehlendorf as well as in the new building in Müggelheim . The castle church in Buch was given the most imposing (and least village-church-like) shape, but it was also available for the community service.

The village churches have been redesigned so often , especially with regard to the door and window openings ( round and pointed arches ), but also with regard to the additions ( sacristies , vestibules, etc.) that their current appearance is hardly indicative of the essential shape of the church. The repeated reshaping of the door and window arches, including the relocation of entrances, are often difficult to recognize, even for a specialist, and can only be reliably reconstructed using building files that may still be available. In addition, the arches do not allow any conclusions to be drawn about the time of construction: "The fact that the equation Romanesque = round arch, Gothic = pointed arch is not correct has long been known and should be part of everyone's established knowledge."

There is a connection between the structural design of the village church and the economic situation of the village ( size of the district and soil quality (profitability)): Costly churches with a differentiated floor plan (apse, retracted choir, nave and aisle-wide tower) and careful stone ashlaring are the most common large districts, which in turn were preferably created on the good soil ("Ascanian plan settlement" on the Teltow and Barnim ): the "economic factor in village church building". Settlements on small parishes and poor soils were only given to churches of lower quality in the late Middle Ages or even not at all (at least no stone building including half-timbering in the Middle Ages).

Since the richest congregations must have been the first to build, their churches must reflect the oldest types of floor plans. In this respect, the type of floor plan of a church and its building material or its processing also allow conclusions to be drawn about the time of construction (problem of dating due to a lack of written sources, too little dendro data ). Little is known about the fact that the seemingly ubiquitous field stone boulders were mainly retained on the loamy soil ( glacial till ), while they were mostly washed out of the sandy soils by glacial meltwater processes. Since the sandy soils are less productive than the loamy soils, these villages are doubly disadvantaged: They have less income from crop yields and first have to purchase the building material at high cost; this double disadvantage could also explain the excessive delay in their church construction (low construction activity in the 14th century).

What is important for this “economic factor in village church building” is the fact that the construction of a nave-wide west transverse tower requires around 40% of the cuboids used and thus the construction costs. This explains why many village churches only received their towers later: on a smaller floor plan ("drawn in", not aisle-wide tower), inferior building material, but also only after the Middle Ages. Towers have their own foundation stone substructure and are to be distinguished from the roof towers with wooden planking that sit on the west gable of the gable roof; the latter are mostly post-medieval. The tower corner edges made of white limestone represent a special feature, e.g. B. in Blankenburg and Mahlsdorf; the limestones come from the Rüdersdorfer limestone quarry and were only used in the southeast third of the Barnim , at a total of 22 village churches (but also, for example, at the Marienkirche in Berlin-Mitte).

Equipment and cemeteries of the village churches

The furnishings (altars, baptisms, pulpits, organs, bells, altar devices, glass and wall paintings, sculptures, pictures, memorial plaques) have undergone major changes over the centuries: not only due to changes in contemporary tastes and access by museums, but mainly due to the destruction of the Second World War. Not a single village church has its original furnishings any more. Replacements for war losses were made from other churches; For example, the furnishings in the Franciscan monastery church in Berlin have been distributed across a large number of Berlin churches.

Even before the war, the Märkisches Museum had incorporated the two oldest, still late Romanesque fonts from Tempelhof and Stralau; the Stralauer has meanwhile returned. The Lichtenrader Baptismal Angel, with the Blankenburger unique in Berlin, is located in the Heimatmuseum Tempelhof. A high point of the "equipment tourism" can be seen in Hohenschönhausen: The winged altar from around 1450 stood in the village church of Wartenberg until 1924; it was received as compensation because the Märkisches Museum did not want to return the crucifixion group, which it has owned since 1875, to Hohenschönhausen.

The most important pieces of art in terms of art history include:

  • the Katharinen altar in Tempelhof, the Annen altar in Dahlem and the winged altar in Reinickendorf (brought back from the Märkisches Museum in 1938 );
  • the carved figures from Wittenau;
  • the baroque pulpit altar from Buch;
  • the massive late Romanesque font of Stralau;
  • the Hohenlohe - Epitaph in Buckow (from the Franciscan convent Church) and the Roebel -Totenschild in Hohenschonhausen;
  • the wall paintings in Dahlem;
  • the stained glass in Stralau (unique in Berlin);
  • the bronze bell (13th century) in Buckow.

The following also attract exceptional attention:

  • the archaeologically exposed grave skeleton in the inner tower area of ​​Marienfelde, covered with a glass plate;
  • the traces of deep ax blows on the wooden door of the late medieval sacristy by Karow;
  • Rudi Dutschke's grave right next to the north wall of Dahlem;
  • the memorial stone for the Berlin and Brandenburg tsunami victims from 2004 near the apse of Tempelhof.

In the past, noble and non-noble landowners (for example von Humboldt in Falkenberg, Adolf Kiepert in Marienfelde) claimed grave sites in the immediate vicinity of the church; In the crypt under the sacristy in Britz, on the coffin of the Minister von Hertzberg (1725–1795), his tricorn and sword are still lying , albeit very dusty and not accessible to the public. Since most of the cemeteries have become too small, the parish priests and members of the old peasant families are buried in many of them in a traditional manner.

Problematic local history ideas about the (Berlin) village churches

General

In the vestibules of the village churches (not only in Berlin) you can often find plaques and leaflets in which the construction of the village church is placed in the context of the settlement history. Common keywords are dating, fortified churches, Slavs and Cistercians. Tales about underground passages are seldom in writing, rather verbally. The following remarks are intended to help assess the quality of this information (now also on the websites of the municipalities).

Up until a few decades ago, the village church of the 13th century was mainly dealt with only in literature interested in local history, "also longingly appreciated by church literature", while art history , because it was below the masterpieces, was approached only very hesitantly as an object of research.

Local history is predominantly not based on scientific research, but on oral tradition that is often centuries old . The local history researcher is usually active on a voluntary basis; More important than an academic qualification is his commitment, which is often based on pride in his home country. In the age of the internet, local history can not avoid taking note of scientific research results, but is still reluctant to break away from solidified oral tradition as part of its own, familiar self-image (example: dating of the Marienfelde village church ).

It is in the nature of things that examples from such tablets and hectographed pages cannot be cited here in a verifiable manner. Due to the lack of citability, they also evade serious specialist criticism, so that almost uncontested and virtually ineradicable claims are also possible (see e.g. dating of the village church in Biesdorf ).

Apart from the obvious claim to factual accuracy, the problem lies in the fact that the keywords “ fortified churches ” and “ Cistercians ” conceal disdainful assessments of the Slavic pre-settlement, with effects on the neighbors of that time and today ( “Polish economy ”, “ Polack ”: “ Dirt and sluggish brooding in all ” ). It can be assumed that the communities are not aware that they are unintentionally promoting nationalist or conservative-clerical ideas. Even the highly respected author of the standard work on the Mark Brandenburg Johannes Schultze wrote even in 1961: "Not unlikely that the turning, the forms of intensive land use averse , who preferred mostly by Zeidelei or Kossäten or granny by services for farmers and To feed knights than to do hard labor by clearing the land; they were not pressed down against their will. "

Dating

In the vast majority of cases, there are no contemporary written records ( documents , chronicles ) about the construction of the respective village church. For the more than 50 village churches of medieval origin in Berlin, there are only two cases of documentary evidence : construction of the (current) Stralau village church in 1464 and reconstruction of the Staaken village church, which burned down in 1433, in 1436–42. All other common dates , especially in Kurt Pomplun's standard work Berlins alte Dorfkirchen (Berlin 1962), are based on the dating method that goes back to Georg Dehio by comparing styles (style-historical analysis), which allows a rough relative chronology of the churches to one another (usually around ± 50 Years exactly, e.g. "1st half of the 14th century"), but no absolute, exact dates.

A year-to-date dating has only been possible for around 20 years using the scientific method of dendrochronology , but only if wood remains from the time of construction can still be found and other requirements are met. For this reason, the dispute (especially between the Marienfelde village church , the Karow village church and the Biesdorf village church ), which can be described as the "oldest in Berlin", is essentially based on local patriotism . Of these three, there is only a dendro date for the Marienfelde village church (“around / after 1230”); however, it is only a secondly used construction timber in the roof structure (see examples of dendrochronology applications).

In addition, the term "oldest" church has to be differentiated with regard to the building material (wood or stone) and the construction phase (first construction or successor):

  1. The very first "oldest" churches of the moving settlers were wooden buildings, of which, however, no archaeological traces can be found in Berlin (different for example in Niederlausitz ). Kurt Pomplun was still of the opinion that the village churches had no wooden predecessors. In the meantime, research assumes that the stone churches only followed at a distance of 20 to 30 years, which among other things has to do with the considerable construction costs.
  2. The existing church does not have to be the first building of a stone church. Many medieval village churches have been rebuilt several times or replaced by baroque buildings after the Middle Ages. There is a special case in Tempelhof (cf. origin of the Marienfelde village church ): The Tempelhof village church that exists today , rebuilt in 1954–56 after being destroyed in the war, corresponds to the field stone building erected around 1250 . During archaeological investigations in 1952, traces of a stone church that was destroyed by fire before 1250 were found underneath it, which is probably the oldest known stone village church in Berlin. However, without optimal dendrodata, neither absolute affirmations nor negations are possible, so that the dispute over the predicate “oldest church” cannot be clearly concluded.

Ultimately, the misunderstanding of the document's first mention seems ineradicable. Many villages in the Mark Brandenburg are mentioned for the first time in Charles IV's land book of 1375, although they almost always came into being more than a hundred years earlier. On the Barnim , for example , it is around a quarter of all villages. As a result, 600 and 625 anniversaries of the “village foundation” were celebrated across the Mark in 1975 and 2000.

The few written sources that have survived, however, almost always arose from coincidental reasons (e.g. documents on the sale of hooves or donations of rights in a village mentioned by name) and only provide information about the foundation of the village to the extent that the village is already at this point in time must have been present (technical term: terminus ante quem ). In individual cases (e.g. Hohenschönhausen village church ), this random date is even used as a basis for the construction of the village church, because it is assumed that the church was immediately built as a stone structure when the village was founded (see above, however).

Village churches as "fortified churches"

Often the mere presence of square stones as building material is sufficient to describe the church as a " fortified church ", even if, for example, B. in Lichterfelde, there is not even a stone tower from the period of construction. However, one can only speak of fortified churches if sustainable, active military defense is possible. This assumes the presence of a walled churchyard, which also encloses a well and storage building ( Gaden ). This churchyard wall or the attic or tower floor of the church must, if they are to fulfill their purpose, be provided with battlements , battlements and loopholes , as they are in the fortified churches z. B. can be found in Franconia and Transylvania .

The slotted windows of the Brandenburg village churches in the tower area are far too often referred to as “loopholes”, although shooting is not possible for two reasons: The slits do not widen inward, so that aiming is not possible. There is almost always no space for a shooter behind the slot.

In addition to the slit windows, there are sometimes wooden locking beams in the door frames, and in individual cases there are also narrow stairs within the thick tower walls. Undoubtedly, they make it easier to use the church as a short-term refuge in emergencies . However, this is neither the main nor the equal secondary purpose of the churches. It is a simple matter of course that in the event of danger, the building in the village that is highest and has the strongest walls is sought.

In the specialist discussion since around 2000 the opinion has therefore prevailed that defensive elements in village churches (such as battlements, slotted windows, etc.) tend to have a symbolic character. Churches that cannot be actively defended for a long time (such as fortified churches ) are called escape churches .

Nevertheless, since around 1900, the impression has been given that the field stone churches were a kind of military building program that, with the progress of " eastern colonization ", was pushed forward to the east, against hostile Slavs (see following section). Example (1925): “At the turn of the 12th and 13th centuries, the Teltow was still a Slavic area [...] So gradually the German invaded the country. Of course he had to be on his guard and, as we did with our African colonies, secure himself militarily. [...] Therefore, a building in the middle of the village was also used for military purposes: the church. "

From the time of the construction of the stone square churches (beginning of the 13th century), no uprisings of the Slavic pre-population (e.g. in 983) are known, but repeated battles (e.g. Teltow War ) between the Land grab by rival German princes ( Ascanians , Wettin , Archbishops of Magdeburg ). The protective function of the village churches was therefore not primarily directed against the Slavs. This is shown above all by the (only actual) fortified churches in Hesse , Franconia and Baden-Württemberg , which lie outside the former Slavic areas and were not built until the late Middle Ages : "Fortified churches" are not an anti-Slavic building program.

An extreme example is the village church in Ladeburg (near Bernau), where the village church is declared to be the extension of an original "Ascanian defense tower ".

Culture of the Slavs

Of course, the Slavs between the Elbe and the Oder defended themselves against unwanted penetration by German immigrants into the 12th century. However, there are, in some cases as early as the 11th century, examples of Slavic princes (e.g. in Mecklenburg and Pomerania ) who accepted Christianity , made pacts with neighboring German princes and even called German settlers and merchants into the country. The German Ostsiedlung was very much consensual than in previous centuries, from the viewpoints of nationalism thought, so that today's research prefer the "high medieval colonization in the Germania Slavica speaks".

Margrave Albrecht the Bear had also signed an inheritance contract with his neighbor, the Christian Slavic prince Pribislaw-Heinrich , to take over Brandenburg. The military conquest of Brandenburg on June 11, 1157 only came about when a distant Slavic relative named Jaczo ( Jaxa von Köpenick ?) Refused to recognize this inheritance contract. Up until the middle of the 20th century, many historians assumed that the German newcomers had expelled the Slavic population, if not even "exterminated" them; however, this has since been refuted. A good example of joint state development has recently been documented in detail for Mecklenburg. The research of the former Berlin state archaeologist Adriaan von Müller also points in the same direction ( Museumsdorf Düppel ).

The idea of everyday Slavic culture developed by German “ Ostforschung ”, especially in the first half of the 20th century, is problematic . Example (1926): “Instead of the highly developed Germanic culture that the Semnones had created as a people with a sense of design and beauty, a state of unculture emerged in Slavic times that we can hardly imagine as primitive. The Slavs adapted to the harsh nature of the country without making more serious attempts to improve the poor living conditions through hard work. "

The example of a village church brochure from a parish in the south of Berlin from 1990 shows that this perspective sometimes continues to this day: “It was not until the 12th century that the huge colonization movement began in our homeland. The orders of knights and monks began their extensive work, which always revolved around two goals: evangelism and civilization . They preached the Gospel , built more and more solid bases and showed the Wends how to take up the fight against sand and water and how to get rich income from the barren, sandy soils of the Brandenburg region. "

The idea that culture had to be imposed on the Slavs, including education for “hard work” and that they resisted it, is directly related to the interpretation of village churches as “fortified churches”. It is undisputed that there was a cultural divide from the southwestern Mediterranean to the northeast; however, this applies just as much to the Germanic forerunners in relation to the Romans; So there is no reason for arrogance.

Meaning of the Cistercians

The monasteries, especially of the Order of Cistercians with its extensive international connections, played an important role in the development of the country. If one wanted to express it popularly with today's terminology, the margraves in particular commissioned the Cistercians with the "economic structure promotion", including the Lehnin monastery as a "state investment bank"; they used the orders including the Templars in the areas of "foreign policy", "defense policy", "financial policy" and in the " state chancellery ".

However, this must not lead to an underestimation of the equally important achievements of the noble and middle-class village founders (" locators "), nor to an overestimation of the Cistercians. Their branches Lehnin and Chorin were important islands in the Ascanian march (Zinna was Magdeburg and Doberlug Wettin), but they did not form a comprehensive network in view of the approximately 500 founding villages with medieval stone churches.

Erroneous ideas about a kind of monopoly of the Cistercians in the development of the country in the High Middle Ages lead to the claim that the shape and the building quality of the field stone churches in the Mark go back directly or indirectly to the Cistercians; comparable village churches were built decades earlier in the Ascanian Altmark , even without Cistercian influence .

Warning example is allegedly from the building works of Zinna Abbey built village church Marienfelde where the unsubstantiated claims of the local home research by recent building research results on the allegedly for giving monastic church Zinna can be refuted easily. In other village churches outside the monastery property one can also find the claim that the Cistercians not only influenced church construction, but also optionally instructed the German newcomers and / or the local Slavs in agricultural technology. However, research into the Cistercians ( Winfried Schich ) has now come to different results:

“Based on the references to the establishment of monasteries in the wilderness, which were widespread in the religious tradition, the doctrine of the outstanding achievements of the Cistercians in the cultivation of undeveloped or poorly developed areas emerged in the 19th century. This was linked, especially in German research, to the view of the cultural backwardness of all Slavic regions in the time before the onset of the so-called German colonization of the East in the high Middle Ages . Crowds of monks and conversations , as pioneers of civilization and Germanness, would have settled in the Slavic wastelands and, in collaboration with the summoned German farmers, in the 12th and 13th centuries east of the Elbe 'terras desertas' [desert lands] in flourishing Transformed cultural landscapes. Even if one had to infer from the sources that the Cistercians were given existing villages here, Franz Winter , the author of the three-volume work on the 'Cistercians of northeastern Germany' published between 1869 and 1871, held fast to the fact that the 'actual cultivation' of the countries inhabited only by the incompetent Slavs or 'by poor and lazy Poles' had to be done by the Cistercians. "

The actual merits of the Cistercians in the development of the economy and trade (instead of supposed clearing work) in the Mark were not mentioned because they were not needed for the desired anti-Slavic tendency:

“As early as the 12th century, the Cistercians no longer limited themselves to self-sufficiency. They also wanted to use the profit opportunities of trading. In return, they took over existing markets and jugs and soon set up more. ” That sounds unconventional and impious, but it was very important for the country's expansion.

Underground tunnels

Not in the vestibules of the churches, but in the cemetery , visitors can find out about mysterious underground passages to and from the church from villagers who tend to grave. The frequency of this stereotype cannot be demonstrated in a representative manner because it only appears in printed form in exceptional cases (arbitrary selection: Tempelhof in Berlin, Blumberg (Ahrensfelde) and Klosterfelde (Wandlitz) ). Although there are even informants who swear to have seen "their" gait with their own eyes in their youth, such a gait has never been proven, at least not in the whole of Brandenburg.

Example: When in 1929 a vault was cut into a vault near the alleged end of the corridor while building the subway in Tempelhof , this initially triggered a cry of triumph; but it quickly became apparent that it was the vaulted cellar of the earlier Dorfkrug, which had to give way to today's Tempelhofer Damm in the 19th century. During further work in 1939, the remains of a walled water culvert underneath the old road to drain it were found. After the Second World War, the buried cellar stairs to the boiler room of the war-torn church were interpreted as the entrance to the secret passage and the barred entrance to a former ice cellar in the nearby Theodor-Francke-Park as the exit.

A connection to a nearby castle is often claimed (e.g. in Blumberg); Abbey churches seem to be particularly popular (e.g. Angermünde and Chorin ), often in the sexual context of unauthorized visits by monks and / or nuns. In France, the homeland of the Knights Templar, the claim of underground passages and buried treasures is practically mandatory in almost all Templar settlements.

The fact that tunnels generally stimulate speculative fantasies is also shown by building complexes of the Third Reich : from the headquarters of the Wehrmacht High Command in Wünsdorf , an underground corridor (about 35 km!) Allegedly leads to Berlin-Tempelhof Airport , another from there to the former Reich Chancellery . Over the bunkered basement floors of Tempelhof Airport and the temporary submarine radio and control center “Koralle” near Bernau, completely exaggerated ideas in the form of formal tunnel systems are circulating.

Pomplun's classic: Berlin's old village churches

The knowledge of Berlin's old village churches is decisively shaped by Kurt Pomplun , whose most successful book Berlins old village churches was based on his article The medieval village church building on the Teltow (in: Berliner Blätter für Vor und Frühgeschichte 9/1960, Berlin 1961). It had a total of six editions between 1962 and 1984 and is still considered a popular standard work today. However, his level of knowledge from 1960 has now been overtaken in several points by modern research methods:

  • "All church buildings in our area were immediately erected in stone and had no predecessors in wood." In fact, wooden predecessor buildings have now been found archaeologically, which could often be dated to the exact year with the help of dendrochronology and showed that the stone buildings were only about one apart Generation (around 30 years) followed.
  • “In the early days, building material was exclusively the field stone of the Ice Age moraine rubble, which was abundant everywhere.” In fact, the field stones were only retained in clay soils, while they are not present in the valley sands due to ice age meltwater processes. The limited availability had serious consequences for the construction of village churches. In particular, it explains why the many village churches were built in very different quality and at very different times.
  • “The stone treatment technique followed the example of Zinna ”, where “the consecration date […] is documented for the monastery church as 1226.” In fact, research has now shown that the date 1226 is not the consecration , but was about the re-establishment of the monastery, which was destroyed in 1179. Carefully square stone churches as possible models for Marienfelde exist in the Altmark well before 1200 (dendrodata from 1130), long before the Cistercians also settled there.
  • “The church ( Dorfkirche Marienfelde ) has to be set in the time around 1220.” This means that it is “undoubtedly the oldest of all village churches in Berlin.” In fact, in 1995 a beam was found in the roof truss that could be dendrodated to “1230 forest edge”. Traces of processing showed that the beam in the roof structure had only found its second use, so that the church building is hardly conceivable before 1240.

The village churches in the Berlin districts

District Charlottenburg-Wilmersdorf

  • Schmargendorf village church
    • The Protestant village church in the Breiten Straße in Schmargendorf is the smallest of the Berlin village churches. It was once the center of the wide street village (south side, on a slight slope). The flat-roofed hall building made of field stones carries a wooden lattice tower (built in 1831), which was boarded up in 1957. The turn from the 13th to the 14th century is given as the construction time.

Friedrichshain-Kreuzberg district

Stralau village church
  • Stralau village church
    • The Protestant village church of Berlin-Stralau , which was built between 1459 and 1464, is located directly on the Spree in Tunnelstrasse . The lattice tower was clad with bricks in 1823/24.

Lichtenberg district

Tabor Church Alt-Hohenschönhausen
Lichtenberg village church
  • Lichtenberg village church
    • The Protestant village church built in the second half of the 13th century on the village green, today's Loeperplatz, in Lichtenberg is a simple field stone building . The tower dates from 1792. In 1952/53 the windows were restored in their early Gothic form.
  • Malchow village church
    • Only a ruin remained of the church in Malchower Dorfstrasse after the Second World War, after the Wehrmacht blew up the church on April 20, 1945. The foundation walls were designed as a memorial. The field stones lie next to the foundation walls. A bell frame and a hall now serve the community as a church.
  • Wartenberg village church
    • As in Falkenberg and Malchow, the Wartenberg village church in Dorfstrasse was blown up a few hours before the Red Army marched into the village. It was considered one of the most beautiful village churches in the Berlin area. Today only a dense group of trees and a wooden bell bearer indicate their former location in the cemetery.

Marzahn-Hellersdorf district

  • Biesdorf village church (Gnadenkirche)
    • The Protestant village church Biesdorf on the village green was an early Gothic field stone building from the 13th century. Only the side walls are left of it. A fire in 1774 almost completely destroyed the church. At the end of the 19th century, the church received the high tower with a pointed helmet. The damage of World War II was repaired in 1950–51.
  • Kaulsdorf village church
    • The village green of Kaulsdorf with the village church has been preserved a little away from the traffic axis B 1 / B 5 . The small, single-nave Gothic stone building dates back to the 14th century. In 1715 the church was extended to the east in the width of a ship. An archaeologically secured apse of the previous building in the new eastern section is puzzling because its semicircular shape actually points to the 13th century; however, the concealed mixed masonry of the old nave contradicts this. The church tower from 1896/97 was destroyed in World War II and only rebuilt in 1999.
  • Old parish church Mahlsdorf
    • In the middle of the 13th century the Protestant village church of Mahlsdorf was built , an early Gothic field stone building. Preserved elements from the time of origin are the choir with a pointed arched three-window group and the west portal. The retracted tower is already late Gothic. In 1699 the church was rebuilt and the windows were also changed. Additions have been added to the church since the 19th century. It is located on Hönower Straße near the federal highways 1 and 5.

Neukölln district

The medieval village churches
Rixdorf village church
  • Rudow village church
    • Judging by the quality of the carefully squared masonry, the Protestant village church on Köpenicker Strasse in Rudow was built in the 13th century. The tower portal dates from the time it was built. The roof tower was built in 1713. Conversions took place in 1804 and 1909. In 1954, the war damage was repaired and the choir was restored to its original form.

The post-medieval churches of the Bohemian religious refugees

A special chapter in Berlin's church history was written near Richardplatz in Rixdorf. Next to the Lutheran village church in Rixdorf (Bethlehem Church ), two houses of worship for the religious refugees from Bohemia who settled here in the 18th century were built in a very small space .

  • Prayer room of the Bethlehem Congregation
    • The Protestant Bohemian Reformed Bethlehem community uses a former school and prayer house on Richardstrasse in Neukölln as a church hall. In the simple wooden bell tower there is a bell from the former Bethlehem Church in Berlin-Mitte.

Pankow district

Blankenburg village church
  • Blankenburg village church
    • The Evangelical village church of Blankenburg , a typical field stone building on the village green, dates from the middle of the 13th century . The tower is the width of the nave. The late Gothic west portal and the choir date from the 15th century.
Schlosskirche Buch
  • Schlosskirche Buch
    • The castle church in Buch in the street Alt-Buch 37 is an exception . It was built from 1731 to 1736 by Friedrich Wilhelm Diterichs and is one of the few baroque churches in Berlin. A previous medieval building on the same spot was demolished, but nothing more is known about its appearance.
  • French village church Buchholz
    • The Protestant village church in French Buchholz at Hauptstrasse 58 A is a granite ashlar building from the second half of the 13th century . It was given a ribbed vault at the end of the 16th century. Since 1689 it has been used for the Evangelical Lutheran and the French Reformed congregation. A transept was added in 1852 and the tower in the southwest in 1886.
Heinersdorf village church
  • Heinersdorf village church
    • The Protestant village church of Heinersdorf at Romain-Rolland-Strasse 54–56 at the corner of Berliner Strasse is a field stone building from the late 13th century . Around 1490 the vaults, the vestibule and an extension on the south side were built. The west tower was renewed in 1893. In 1934/35 the church was considerably redesigned, a transept and a rectangular choir have been added to the building since then. The rectory from 1909 (design: Carl James Bühring ) is connected to the church by a single-storey wing made of field stones. Charles Crodel created the stained glass in 1946.
  • Karow village church
    • The time of origin of the Protestant village church of Karow in the street Alt-Karow is given as the first half of the 13th century . The late Romanesque building was rebuilt in the 17th century. The west tower was built in 1845–47 and is connected to the nave by an intermediate building via the former west portal. A chapel was added around 1900.
  • Niederönhausen village church (Friedenskirche)
    • In 1869/71, the village church of Niederschönhausen , built in the 13th century, was supplemented to the east by a cathedral-like new building made of yellow brick, which has since dominated the view of the original stone church . This church forms the center of the Ossietzky-Platz.
  • Pankow village church (To the four evangelists)
    • The current Protestant village church in Pankow The core of the four evangelists in the Breite Straße is a field stone building from the 15th century. In 1858–59 the medieval church was extended by a neo-Gothic nave and the two slender towers were built (master builder: Friedrich August Stüler ). Further extensions were made in 1908.
  • Rosenthal village church
    • The core of the Protestant village church in Rosenthal in Hauptstrasse 149 dates from the 13th century. In 1880 the choir added in 1705 was redesigned and a transept was added. In 1902 the western tower was built in neo-Gothic style (builder: Robert Leibnitz ).
  • Weissensee village church
    • The origins of the Protestant village church of Weißensee are dated to the second half of the 14th century : the substructure of the tower and the western end of the church show the typical late-Gothic, not very carefully square stone masonry . The nave was replaced by a brick building in the second half of the 15th century . The tower tower and west portal are from 1830 in neo-Gothic style. The transept and choir closure were built in 1899 under the direction of Theodor Prüfer . The church is located at Berliner Allee 180-184.

Reinickendorf district

Heiligensee village church
  • Heiligensee village church
    • On the village green, which is framed by buildings from the 18th and 19th centuries, stands the Heiligensee village church , which was built in the 15th century and became Protestant after the Reformation in 1539. In 1667 the building was repaired after a fire, increasing the walls of the nave. 1707–1713 the facade was designed in baroque style and a retracted west tower, which was essentially a half-timbered construction, was placed in front of the nave. In 1936–1937, the interior of the church was renovated.
  • Hermsdorf village church
    • The Protestant village church of Hermsdorf in Almutstraße was built from 1754 to 56 , a simple, plastered hall building with a rectangular floor plan in the Baroque style. In 1909 the building was expanded, while the style of the original building was retained. The tower was rebuilt in 1960.
  • Lübars village church
    • The Protestant village church of Alt-Lübars presents itself in the strict Prussian baroque , a simple plastered hall church with a square west tower in front. It was built in 1791–94 and is the successor to a half-timbered church that was destroyed in a village fire.
Reinickendorf village church
  • Reinickendorf village church
    • The Protestant village church Alt-Reinickendorf was built on the village green at the beginning of the 15th century. The flush transition from the nave to the semicircular choir is unusual and unique in Berlin . The square tower was provided with a tent roof in 1713.
  • Tegel village church
    • The wooden structure of the village church in Alt-Tegel was replaced by a baroque building in the 18th century. This was replaced in 1911-12 by today's larger building. The design comes from Jürgen Kröger .
Wittenau village church
  • Wittenau village church
    • In 1482 the construction of the Protestant village church in Alt-Wittenau began; the roof tower is also late medieval (bell from 1484). The neo-Gothic west portal was built in 1830. It is a simple hall building made of field stones. The original flat ceiling was replaced by a wooden barrel vault in 1956-57.

Spandau district

  • Gatow village church
    • At the beginning of the 14th century, a village church made of field stone was built in the middle of the street village Gatow (today Alt-Gatow) . It has been used as a Protestant parish church since the Reformation in 1539. The core of today's church is still formed from the original building, which was not built from carefully squared field stones and was planned as a retracted choir as the eastern part of the church. Later the choir was continued as a nave in the same width to the west and a tower with buttresses was prepared. In the 17th century the wooden roof tower was built , which was completely renewed in 1844–1846. The easternmost components made of plastered brick masonry were created in 1868–1869 as an extended chancel and in 1913 as a sacristy.
  • Kladow village church
    • In the 14th or 15th century, the first stone village church was built in a square village in today's Alt-Kladow street in Kladow . This burned out in 1808. A new building that used the preserved surrounding walls was built in 1818/19. A renovation according to plans by Artur Reck took place in 1953.
  • Staaken village church
    • After the village fire of 1433, the Staaken village church was built on today's Nennhauser Damm between 1436 and 1440. The nave consists of mixed masonry that is plastered. The plastered brick tower with boarded half-timbered tower was built in 1712, together with an extension. Since 1951 the church had been in the border area between Staaken-West (Nauen district, GDR) and the eastern part of Staaken, which remained with West Berlin.

Steglitz-Zehlendorf district

Dahlem village church
  • Dorfkirche Dahlem (St. Anne's Church Dahlem)
    • The current shape of the old village church dates from the 14th century; However, its masonry still contains the remains of a previous building from around 1225. The St. Anne's Church is located on Königin-Luise-Strasse on the old village green of Dahlem . The roof tower from 1781 was used from 1832 to 1849 as relay station 2 of the Berlin-Koblenz optical telegraph line . This tower was destroyed in World War II and rebuilt in a simpler form in 1953.
  • Giesensdorf village church
    • Around 1250 the construction of the Protestant village church on Ostpreußendam in Giesensdorf , a locality of Lichterfelde , began on the village meadow. The village meadow is no longer recognizable today, the church is a bit lost in the corner of two main roads. In 1609, the windows of the field stone building, which was built in two phases between around 1250 and 1350, were enlarged. The church was badly damaged during World War II. In 1955, the structure was restored under the direction of Ludolf von Walthausen . The wooden tower was not rebuilt. Instead of the tower, the west gable was supplemented with a roof turret, which serves as a bell carrier. The church is the second smallest village church in Berlin after the village church Schmargendorf .
Lankwitz village church
  • Lankwitz village church
    • The construction time of the Protestant village church on the village green of Lankwitz , a simple field stone church, is estimated to be between 1240 and 1250 . The boarded roof tower was built in the middle of the 18th century . At that time, the windows were also enlarged. Only the windows in the apse are still in their original condition. The war damage was repaired in 1956. From 1974 to 1977 a restoration and renovation took place, whereby the original room should come into its own again.
  • Lichterfelde village church
    • The Protestant village church of Lichterfelde stands on the village green near the Lichterfelde manor house , which is now roaring around by the traffic of Hindenburgdamm . Between the village church and the manor house, the Protestant Paulus Church was also built on the Anger in 1900 . The stone building of the village church dates from the middle of the 14th century. It only has a small roof tower . The church was destroyed in the Thirty Years War . Then the first modifications took place. Chapels were added in 1776 and 1790, and the church was expanded in 1895. A major renovation in 1939 combined the nave and extensions, and a new sacristy was added.
  • Steglitz village church
    • The street village of Steglitz was founded in the first half of the 13th century . In its center there was probably initially a wooden village church, which was replaced by a stone hall church towards the end of the 13th century . When this became too small in the second half of the 19th century due to the increased number of parishioners, it was replaced by the much larger St. Matthew's Church and demolished in 1881 due to its dilapidation. Their location was on the large lawn in front of the cross bar of the community center (across from the Steglitz roundabout ). Their former ground plan is sparingly marked on the lawn between soldiers' graves.
  • Zehlendorf village church
    • The Protestant village church on Clayallee in Zehlendorf from 1768 shows an unusual shape , a baroque octagonal building. The originally existing tower on the pyramid roof was demolished in 1788. The medieval previous building, apparently a rectangular stone church with a "Klutturm" tower, was destroyed in the Seven Years' War .

Tempelhof-Schöneberg district

The village churches in Tempelhof, Mariendorf and Marienfelde go back to the founding of the Knights Templar, whose Komturhof was in Tempelhof. This is of importance in terms of the history of the settlement, but not of structural importance. There are only five apse churches in the urban area of ​​Berlin whose floor plan type is (not undisputed) the oldest. In addition to the three Templar churches, this also includes the village churches of Lankwitz and Karow.

  • Lichtenrade village church
    • The Protestant village church of Lichtenrade , a simple field stone building with a rectangular floor plan, dates from the 14th century. To this day it has been able to maintain an idyllic location on the preserved village green. Before 1810 the church received a small tower. The current tall stone tower dates from 1902 (builder Georg Schwartzkopff ).
  • Mariendorf village church
    • In the middle of the 13th century, the stone church in Mariendorf was built on today's Alt-Mariendorf street. The building includes a nave-wide west tower, a rectangular nave, a square choir and a semicircular apse. The division of the nave into two naves was a result of the vaulting in the middle of the 16th century. The sacristy is also a later medieval addition. In contrast to the nearby churches of Buckow and Marienfelde, the nave-wide west transverse tower was not completed in stone blocks. In 1737 the church received a wooden tower that was drawn in across from the tower base. The modern community center extends around the church.
  • Marienfelde village church
    • Kurt Pomplun dated the start of construction on the Protestant village church of Marienfelde , which stands on the well-preserved village green, to around 1220. It is described by many authors as the oldest church in Berlin and one of the oldest churches in the Mark Brandenburg. It is believed that this church already had a wooden predecessor. Archaeologically, with the help of dendrochronology, a (secondly used) roof beam was dated to 1230, which suggests that construction began around 1240.
Schöneberg village church
  • Schöneberg village church
    • The Protestant village church Schöneberg is a baroque sacred building , which was built in 1744–46 under the direction of the master builder Johann Friedrich Lehmann on a hill on the village green on today's main street . It replaced a medieval church that was destroyed in the Seven Years War . After the Second World War, the outside of the church was rebuilt in its old form and the interior was completely redesigned.
  • Tempelhof village church
    • The Protestant village church of Tempelhof dates from the middle of the 13th century and stands south of the village center on a hill that was once a peninsula in the lake, in today's Parkstrasse. The field stone church was rebuilt in a simplified form after being destroyed in the war in 1954–56. In preparation for the reconstruction, a previous building was discovered through excavations in 1952, which the excavator Ernst Heinrich dated to the period "around or even before 1200" with reservations and which was probably destroyed in the Teltow War . - The central memorial for the Berlin victims of the seaquake in the Indian Ocean in 2004 is located in the churchyard .

Treptow-Köpenick district

There is no known medieval village church in the Treptow-Köpenick district. Most of its medieval villages are in the immediate vicinity of the water and are of Slavic origin. The valley sands contain no field stones and are less productive than loamy soils, so that the villages were too poor for a stone village church to be built. In addition, the colonists' settlements Friedrichshagen and Müggelheim did not come into being until the 18th century.

Altglienicke village church
Bohnsdorf village church
  • Müggelheim village church
    • The Protestant village church on the village green of Müggelheim dates from 1804. The simple church with a square floor plan has had a roof turret since 1910.
  • Rahnsdorf village church
    • In Rundbogenstil designed caps and eagle 1886/87 the new building of the Protestant village church on the village road in Rahnsdorf had several previous buildings. Due to its location on a dune and its high tower, the village church Rahnsdorf forms an impressive landmark.

See also

literature

Village churches throughout the city

  • Walter C. Türck: The village churches of Berlin . Evangelical Publishing House, Berlin 1950.
  • Kurt Pomplun : Berlin's old village churches . Haude & Spener, Berlin 1962, ISBN 3-7759-0160-4 (6th and last edition 1984).
  • Günther Kühne, Elisabeth Stephani: Evangelical churches in Berlin . 1st edition. CZV-Verlag, Berlin 1978, ISBN 3-7674-0158-4 .
  • Matthias Hoffmann-Tauschwitz: Old churches in Berlin: 33 visits to the oldest churches in the western part of the city . Wichern, Berlin 1986, ISBN 3-88981-023-3 (photos by Harry C. Suchland).
  • Matthias Hoffmann-Tauschwitz: Paths to Berlin Churches. Suggestions for exploring church sites in the western part of Berlin . Wichern-Verlag, Berlin 1987, ISBN 3-88981-031-4 , p. 28 f.
  • Renate and Ernst Oskar Petras (ed.): Old Berlin village churches. Heinrich Wohler's drawings . Evangelische Verlagsanstalt, Berlin 1988, ISBN 3-374-00543-8 (from 1834).
  • Marcus Cante: Churches until 1618 . In: Berlin and its buildings, part VI sacred buildings . Ernst & Sohn Verlag für Architektur, Berlin 1997, ISBN 3-433-01016-1 .
  • Christel Wollmann-Fiedler (pictures), Jan-Michael Feustel : Old village churches in Berlin . Quintessenz, Berlin 2001, ISBN 3-8148-0089-3 .
  • Georg Dehio (arranged by: Sibylle Badstübner-Gröger, Michael Boll, Ralph Paschke and others): Handbook of German Art Monuments Berlin. Deutscher Kunstverlag, 1994, 3rd edition 2006, ISBN 3-422-03038-7 .
  • Brandenburg State Office for Monument Preservation (ed.): Churches of the Middle Ages in Brandenburg and Berlin. Archeology and building research . Imhof, Petersberg 2007, ISBN 978-3-86568-254-3 .

Berlin village churches north of the Spree (on the Barnim)

  • Ernst Badstübner: Churches in Berlin: from St. Nikolai to the community center Am Fennpfuhl , Berlin 1987.
  • Matthias Friske : The medieval churches on the Barnim. History - architecture - equipment . Lukas, Berlin 2001, ISBN 3-931836-67-3 .
  • Ulrich Waack: Church building and economy. On the relationship between structural features of medieval village churches on the Barnim and their economic and settlement history (= Volume 4 of the series Churches in rural areas ), Berlin 2009.

Special aspects

  • Klaus-Dieter Wille: The bells of Berlin (West) . Berlin 1987 (The Buildings and Art Monuments of Berlin, Supplement 16).
  • Hans-Jürgen Rach: The villages in Berlin . Berlin 1988, ISBN 3-87776-211-5 .
  • Ulf Frommhagen: Defense technology aspects in high medieval village churches in the Altmark. In: Thomas Hartwig: All Altmark churches from A to Z . Elbe-Havel-Verlag, Havelberg 2012, ISBN 978-3-9814039-5-4 , pp. 565-576.

References to literature

The literature listed here is of varying importance. The following notes refer to the representation of the church buildings, especially the floor plans and the masonry, not to their interior fittings.

Türck is incomplete, unsystematic, not error-free and sometimes still uses the traditional, nationalistically colored point of view. Pomplun remains a classic, although it no longer corresponds to the latest research. Kühne / Stephani are kept quite short and not always reliable. Hoffmann-Tauschwitz ( Old Churches in Berlin. 33 visits , 1986) is not always reliable; its strength lies in the quality of the images. His Paths to Berlin Churches , 1987 are dispensable as they are only a short version of the "Old Churches". Heinrich Wohler's drawings (1834), edited by Petras, show indispensable historical illustrations. Unfortunately, Cante's extensive, chronologically structured register only works with key words, but has the greatest reliability among current Berlin village church literature. Wollmann-Fiedler / Feustel tend to offer an illustrated book that is not always reliable. The Dehio 2006 is also not always reliable.

Web links

Commons : Dorfkirchen in Berlin  - Album with pictures, videos and audio files

Notes and sources

  1. ^ A b Matthias Friske: The medieval churches on the Barnim. History, architecture, furnishings , Berlin 2001, pp. 389, 480.
  2. ↑ Often misleadingly referred to as “complete systems”, even if they do not have the ship-wide west transverse towers as in Marienfelde.
  3. ↑ Robert Suckale : The uselessness of the common stylistic terms and ideas of development. In: Friedrich Möbius, Helga Sciurie (Ed.): Style and Epoch. Periodization issues , Dresden 1989, p. 232.
  4. ^ Ulrich Waack: Church building and economy. On the relationship between structural features of medieval village churches on the Barnim and its economic and settlement history , Berlin 2009, ISBN 978-3-936872-73-6 .
  5. ↑ The best short catalog-like information on the items of equipment can be found at Cante (see literature). The bells of the village churches in the former West Berlin are completely recorded by Wille (see literature).
  6. ↑ These misjudgments are apparently based on the chapter "The Wends and the Colonization of the Mark by the Cistercians" in the Havelland volume of his "Walks through the Mark Brandenburg". Fontane, who often - in terms of his time - surprisingly prejudice against the turning is not decreed, however, for his research but on the literature research possibilities of the Internet and today's results of archeology and dendrochronology .
  7. ^ Friedrich Möbius: The village church in the age of the cathedral (13th century) , Berlin 1988, p. 43.
  8. ↑ According to contemporary sources, Albrecht the Bear's opponent in the battle for Brandenburg was Jaczo in Polonia tunc principans , i.e. a Polish prince.
  9. ^ Hasso von Zitzewitz: The German image of Poland in history. Origin, Influences, Effects , Cologne / Weimar / Vienna 1991, pp. 25, 104.
  10. ↑ Matthias Hardt: "Dirt and sluggish brooding in everyone?" Examples of the view of older German research on Slavic rural-agrarian settlements of the Middle Ages. In: Matthias Hardt / Christian Lübke: Inventing the Pasts in North Central Europe, Frankfurt / M. 2003, pp. 194-210.
  11. ↑ Johannes Schultze: Die Mark Brandenburg , Vol. 1–5, Berlin 1961–69, here Volume 1, p. 92.
  12. ↑ Markus Agthe: Archaeological investigations and architectural historical observations on churches in Niederlausitz and the adjacent Elbe-Elster region . In: Insights. Archaeological contributions for the south of Brandenburg 2002, Wünsdorf 2003, pp. 217–288.
  13. ↑ “In 1939 it was uniformly Romanized, although the church was not built until the 14th century; they wanted to label it 'as a former fortified church'. ”(Kurt Pomplun: Berlins old village churches , Berlin 1962, p. 60).
  14. ↑ Willy Hoppe : "Wehrkirchen" on the Teltow. In: Teltower Kreiskalender 22/1925, p. 4.
  15. ↑ Werner Vogel: The whereabouts of the Wendish population in the Mark Brandenburg , Berlin 1960.
  16. ↑ Hansjürgen Brachmann and others: The Cistercian monastery Dargun in the tribal area of ​​the Zirzipans. An interdisciplinary contribution to the investigation of medieval settlement processes in the Germania Slavica , Stuttgart 2003.
  17. ^ Adriaan von Müller: nobleman, citizen, farmer, beggar man. Berlin in the Middle Ages , Berlin 1979.
  18. ↑ Werner Gley: The settlement of the Mittelmark from Slavic immigration to 1624 , Stuttgart 1926, p. 91.
  19. ^ Parish council of the Ev. Parish Mariendorf (Ed.): The village church Alt-Mariendorf and its history. Berlin 1990, p. 7.
  20. ^ Wolfgang Ribbe: On the politics of the order of the Ascanians. Cistercians and sovereignty in the Elbe-Oder region. In: Cistercian Studies I (= Studies on European History 11), Berlin 1975, pp. 77–96. Finally: Winfried Schich : Monasteries and cities as new central places of the high Middle Ages in the area east of the middle Elbe. In: Spieß, Karl-Heinz (Ed.): Landscapes in the Middle Ages, Stuttgart 2006, pp. 113-134.
  21. ^ Brandenburgisches Klosterbuch , Berlin 2007, Volume 2, p. 1370.
  22. ^ Winfried Schich : On the role of trade in the economy of the Cistercian monasteries in north-eastern Central Europe in the second half of the 12th and first half of the 13th century. In: Zisterzienser-Studien 4, Berlin 1979, p. 134.
  23. ↑ Schich, p. 167.
  24. ^ Uckermärkische Sagensammlung by Gerhart Hänsel, Kummerow 1979
  25. ↑ Article in “Heimatbote” of February 3 and 10, 1939. Headline: “Hopes that were not fulfilled. Underground construction destroyed a legend. No trace of the famous 'underground passage' in Tempelhof. How might the rumor originate? " The text says (as early as 1939!) With reference to other significant building work in Berlin in the 1930s: " That such opportunities are, however, also suitable for destroying local legends that have persisted over many centuries, proves the example of the underground excavations on Berliner Strasse in Tempelhof. "
  26. ↑ Uckermärkische Sagensammlung , pp. 9, 55
  27. ↑ Louis Charpentier: Power and Secret of the Templars , Olten 1986, p. 22.
  28. ↑ Tilo Schöfbeck: village churches in Mecklenburg-Vorpommern. In: Wolfgang Schenkluhn (ed.): The medieval village church in the new federal states. Research status, research perspectives, usage problems (2001), p. 29
    Matthias Friske : The medieval churches on the Barnim. History, architecture, equipment (2001), pp. 387, 392.
  29. ^ Ulrich Waack: Church building and economy. On the relationship between structural features of medieval village churches on the Barnim and their economic and settlement history (= Volume 4 of the series "Churches in rural areas"), Berlin 2009, p. 47, 139 f.
  30. ^ Heinz-Dieter Heimann , Klaus Neitmann , Winfried Schich (eds.): Brandenburg monastery book. Handbook of the monasteries, pens and commander by the mid-16th century . 2 volumes, Berlin 2007, p. 1360.
  31. ↑ Ulf Frommhagen: Dendrochronological investigations on Romanesque churches in the Altmark . In: Bernd Janowski, Dirk Schumann (Ed.): Dorfkirchen. Contributions to architecture, furnishings and preservation of monuments , Berlin 2004, pp. 153–236.
  32. ^ Ulrich Waack: Village church building and economy. About the connection between the structural form of medieval village churches on the Barnim and settlement features . In: Churches of the Middle Ages in Brandenburg and Berlin. Archeology and building research . Edited by Brandenburg State Office for Monument Preservation, Petersberg 2007, p. 35
  33. ↑ More pictures of the Stralau village church in Wikimedia Commons
  34. ^ History of the Stralau Church ( Memento from September 27, 2007 in the Internet Archive )
  35. ↑ More details on the Kaulsdorf village church ( memento from January 11, 2010 in the Internet Archive ) at the Marzahn-Hellersdorf district office
  36. ↑ More information on the Mahlsdorf village church ( Memento from September 5, 2010 in the Internet Archive ) at the Marzahn-Hellersdorf district office
  37. ↑ More information on the Marzahn village church at the Marzahn-Hellersdorf district office
  38. ↑ Rudow Church in detail
  39. ↑ Website of the Blankenburg parish ( Memento from August 25, 2005 in the Internet Archive )
  40. ↑ Sights in Pankow. Retrieved April 12, 2020 . on berlin.de
  41. ↑ Homepage of the Evangelical Church Community Berlin-Rosenthal
  42. ^ Description of the village church by the Heiligensee parish
  43. ↑ The other ship-wide choirs in Berlin are polygonal in design, e.g. B. the village church Dahlem and the village church Stralau . The circle is the extreme shape of a polygon.
  44. ↑ Parish Alt-Wittenau
  45. ↑ Detailed description of the Gatower Church
  46. ↑ Details and pictures of the Kladower Church ( Memento from October 11, 2010 in the Internet Archive )
  47. ↑ Details and pictures of the Staakener village church
  48. ↑ Details on St. Anne's Church ( memento from July 16, 2010 in the Internet Archive ) at the parish
  49. ↑ Detailed description ( Memento of November 13, 2005 in the Internet Archive )
  50. ↑ Details about the church at Stölpchensee
  51. ^ Chronicle of Pastor Klein
  52. ↑ further information ( memento of May 2, 2010 in the Internet Archive ) at the Treptow-Köpenick district office
  53. ↑ further information from the parish
  54. ↑ More about Rahnsdorf and the church ( Memento from May 13, 2009 in the Internet Archive )
  55. ^ History of place and church