Churches and Judaism after 1945

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Working group “Jews and Christians” in the exhibition hall at the radio tower as part of the 10th Protestant Church Congress in West Berlin on July 21, 1961

The relationship of the German churches to Judaism has gradually undergone a fundamental renewal since the Holocaust . The research and overcoming of its causes has priority, especially Christian anti-Judaism as the root of anti-Semitism .

In the EKD, the Judeo-Christian dialogue since around 1960, in the Roman Catholic Church the first visit of a Pope to Israel in 1964 and the Second Vatican Council gave decisive impulses for coming to terms with the past .

The renewal of church relations with Judaism took place in five main areas: Diakonia as help for victims of the persecution of the Jews of the Nazi regime, denazification of the own group of employees, confessions of guilt and declarations for the renewal of Christian-Jewish relations, a revision of the mission to the Jews as well as encounters and joint projects with representatives of Judaism in Judeo-Christian dialogue.

Help for those persecuted during the Nazi era

After the end of the war in 1945, the supply of the German population in large parts of the Reich could only be maintained with strict food rationing . This particularly affected around 290,000 mostly Eastern European survivors of the Holocaust, who were housed as so-called displaced persons (uprooted people, homeless) in around 60 camps in the Reich and largely wanted to leave Germany as soon as possible. Their emigration was made difficult by a lack of money and restrictive immigration laws in the USA, Palestine and Great Britain. The conditions in the camps were catastrophic, so that in the first years after the war there were again thousands of people. a. died of tuberculosis .

At first only Jewish organizations like the Jewish Agency for Israel and a refugee organization of the UN helped them, but above all the Joint from the USA . This group collected and distributed high quality food, clothing and daily necessities, especially for mothers and young children. Schools, workshops, theaters were set up in the camps, and journalists, teachers and farmers were trained in order to have better start opportunities in Israel - the most popular destination country.

After 1945, only three people in the Evangelical Church took on the problems of the former racially persecuted: the Stuttgart vicar Fritz Majer-Leonhard , who had been classified as a " mixed race " during the Nazi era , the dean Hermann Maas in Heidelberg and the former director of the auxiliary office of the Confessing Church for Jewish Christians , Heinrich Grüber . Like Maas, he had survived the Nazi concentration camp .

Evangelical Churches in Germany

Stuttgart confession of guilt 1945

In October 1945, the Stuttgart confession of guilt tried for the first time in the Protestant area to name its own complicity in the crimes of the German Reich . The key sentence inserted by Martin Niemöller was:

"Through us, infinite suffering has been brought to countries and peoples ..."

Neither the Jews nor the particular Christian anti-Judaism appeared in it. The main criticism of the declaration was that it formulated an inadequate general resistance against the Nazi regime for the Protestant church:

“For many years we have fought in the name of Jesus Christ against the spirit which found its terrible expression in the National Socialist regiment of violence; but we accuse ourselves that we did not confess more courageously, pray more faithfully, believe more joyfully and love more ardently. "

Darmstadt Word 1947

In 1947, the still existing Brother Council of the Confessing Church used the Darmstadt word to name the causes of National Socialism in the history of Germany and the wrong ways of the churches in order to counter tendencies towards restoration in the EKD and in West Germany:

“The church's alliance with conservative powers has had dire consequences. We have given up Christian freedom to change ways of life when people's lives require such changes. We rejected the right to revolution , but approved the development towards an unrestricted dictatorship . "

Despite this insight, which was unique in the post-war period, there was also no reference to concrete church guilt towards Judaism. This is all the more surprising given that the authors of the Darmstadt word, Hans Joachim Iwand and Karl Barth , were close friends and theological companions of Dietrich Bonhoeffer . For him, the Barmen Theological Declaration was an obligation as a church to resist the state persecution of the Jews as a whole. Therefore, as a Christian, he took part in the planning for the murder of Adolf Hitler .

“Word on the Jewish Question” 1948

The “Word on the Jewish Question” of the Reich Brotherhood Council of April 1948 was preceded by a number of attempts at a radical confession of guilt towards the Jews and intensive theological preparatory work. The question of the mission to the Jews was particularly hotly contested . The result of the discussions were six theological sentences, preceded by the fundamental confession of Jesus' Jewishness: He was "a member of the people of Israel created by God's election."

"1. In the birth of God's Son as a Jew, Israel's election and destiny have found their fulfillment ...
2. By crucifying the Messiah, Israel rejected his election and destiny. In this at the same time the contradiction of all people and peoples against the Christ of God became an event. We are all complicit in the cross of Christ. That is why the Church is prevented from branding the Jews as those alone who are guilty of the cross of Christ.
3. The election of Israel passed through and since Christ to the church from all peoples, from Jews and Gentiles. The Christians from Jews and Gentiles are members of the body of Christ and brothers to one another. It is forbidden for the Church to separate Jewish Christians and Gentile Christians from one another. At the same time, the church is waiting for the erring children of Israel to take back the place that God has withheld from them.
4. God's faithfulness does not let go of Israel, even in its unfaithfulness and in its rejection. Christ was also crucified and risen for the people of Israel. That is the hope for Israel after Golgotha. That God's judgment (Israel) follows in rejection until today is a sign of his long-suffering ...
5. Israel under judgment is the indissoluble confirmation of the truth, reality of the divine word and God's constant warning to his community. That God does not allow himself to be mocked is the silent preaching of the Jewish fate, a warning to us and a warning to the Jews, whether they do not want to convert to him with whom alone their salvation stands.
6. Because the church recognizes in the Jews the erring brother who is destined for Christ, whom it loves and calls, it is forbidden to see the Jewish question as a racial or national problem ... "

In these sentences, the representatives of the Confessing Church rejected a particular guilt of the Jewish people for the death of Jesus , but held fast to the main characteristics of the cross-denominational substitution theology, which is especially anchored in Lutheranism : Because God appeared only in Jesus, the Jew, and his people him refused and killed, it excluded itself from salvation. His election had passed over to the Church of Jewish and Gentile Christians. The historical fate of the Jews was interpreted as God's judgment and “a sign of his long-suffering” so that his people would still be converted to Christ. His only future therefore lay in the church, which urged conversion and felt called to serve the Jews unbroken .

Some sentences of the declaration expressed a concrete acknowledgment of guilt. In the first part, which reflected on historical reasons for the extensive silence of Christians from 1938 to 1945, it said:

"We are saddened by what happened in the past and that we have not said a common word about it."

Then it was said:

“They no longer wanted to believe, proclaim and demonstrate the continuation of the promise about Israel in their behavior towards the Jews. We Christians have shaken hands with all the injustice and suffering that happened among us to Israel. "

The third part was a call to pastors and churches. He emphasized the mysterious bond between Israel and the Church , warned above all anti-Semitism and warned:

"Establish the testimony of faith and the signs of your love towards Israel with special care and with increased zeal."

At the constituent church assembly of the EKD in November 1948, an application was made to include the following sentence in the constitution:

"The EKD knows about its guilt and its missionary responsibility towards the people of Israel."

The application was withdrawn for theological and constitutional reasons, the question of the mission to the Jews was given up for further deliberations.

Declaration of the EKD Synod on “Guilt in Israel”, Berlin-Weißensee 1950

The theme of the Synod from April 23 to 27, 1950 was “What can the Church do for peace ?” A debate about the relationship to Judaism was not planned. The EKD Council had received many inquiries and suggestions, but did not answer them.

In the run-up to this, there were anti-Semitic riots during the trial of Veit Harlan , the director of the Nazi propaganda film Jud Suss , as well as the desecration of graves in Jewish cemeteries. Federal Chancellor Konrad Adenauer regretted these incidents and emphasized in the press that “we as Germans and as Christians are obliged to redress the injustice that has been committed against the Jews to the best of our ability and to oppose all such excesses with severity.” Also Federal Minister of the Interior Gustav Heinemann , who was the President of the EKD Synod, disapproved of the incidents on April 15 on the radio and declared that "such monstrous misdeeds and crimes had been committed against the Jews that we all truly had only one cause, namely, the full scope of it, what happened in our name, to become deeply aware of God and men and to allow us all to be called to repentance. ”This speech was available in writing to the synodals.

Heinrich Vogel then spontaneously drafted the “Word on the Jewish Question” in eight points, which was discussed on April 27 and accepted with a few changes:

"" God decided on all under unbelief, that he might have mercy on all. "Rom. 11:32
1. We believe in the Lord and Savior, the human being of the people of Israel.
2. We confess to the Church, which is composed of Jewish Christians and Gentile Christians into one body and whose peace is Jesus Christ.
3. We believe that God's promise remained in force to his chosen people Israel even after the crucifixion of Jesus Christ.
4. We say that through omission and silence before the God of mercy we have become complicit in the iniquity which people of our people have committed against the Jews.
5. We warn all Christians to want to set off what came upon us Germans as God's judgment against what we did to the Jews; for in judgment God's grace seeks the repentant.
6. We ask all Christians to renounce all anti-Semitism and, wherever it stirs, to seriously resist it and to meet the Jews and Jewish Christians in a brotherly spirit.
7. We ask the Christian communities to take Jewish cemeteries within their area under their protection, if they are unsupervised.
8. We ask the God of mercy to bring up the day of consummation, when we will glorify the victory of Jesus Christ with the saved Israel. "

- Ecclesiastical yearbook for the Evangelical Church in Germany 1950, Gütersloh 1951, 5f.

The EKD had now moved away from the “rejection” and “curse” of the people of Israel. For the first time she admitted her complicity in the Holocaust - albeit still slightly claused -, refused to offset it and obliged all Christians to resist any anti-Semitism. This was then also implemented as concrete protection for Jewish cemeteries in many municipalities. At that time nobody was aware that the term Jewish question itself came from the anti-Semitic vocabulary.

The insight that every church contribution to peace presupposes the confession and the coming to terms with one's own complicity in the Holocaust remained present in all subsequent attempts to renew the relationship to Judaism. During the deliberations, however, resistance also became apparent. Point 4 in Vogel's draft was initially: "We confess the Germans' guilt for the mass murder of the Jews ..." Some synodals rejected this, as one could not confess guilt for others, make a "general judgment" and should not recognize anything which may lead to “material consequences” (reparations). The final version then replaced the “Germans” with “people of our people”, “mass murder” with “outrage” and “guilt” with “complicity”.

First EKD study on the relationship between Christians and Jews in 1975

In 1967 the EKD Council appointed the “Church and Judaism” study commission to clarify the various opinions among Protestant Christians about their attitudes towards Judaism. This resulted in the first study "Christians and Jews" from 1975. It shows the common roots of Jews and Christians in their faith and life in the biblical tradition of the people of Israel (Part 1). Part 2 explains how the paths of Christians and Jews have diverged further and further. Part 3 describes the current situation of the Jews and the opportunities for encounter and shared responsibility between Jews and Christians. This study explains that it is intended to enable “more in-depth discussion and in-depth reflection”, but that by far not all questions have been answered. "The subject is too complex for that and too burdened by a long tradition."

Rhenish synodal resolution 1980

The " Synodal resolution to renew the relationship between Christians and Jews " of the regional synod of the Evangelical Church in the Rhineland of January 11, 1980 decided under the motto "You do not carry the root, but the root carries you" (Romans 11:18 b) among other things Turning away from mission to the Jews. Many regional churches received the "first study" in sometimes extensive learning and work processes and followed suit with similar declarations and changes to their regional church constitutions, mostly in the preambles. So in Baden, the Reformed Church in north-west Germany, Berlin-Brandenburg (Berlin West), Greifswald, Württemberg, Saxony, Berlin-Brandenburg / East, Palatinate. In addition, the church leadership of the VELKD, the Federation of Evangelical Churches in the GDR and the Reformed Federation.

Second EKD study 1991

The second EKD study in 1991 states that "since 1975 the way in which the EKD and its member churches deal with questions relating to the relationship between Christians and Jews has changed fundamentally", moving away from an unreflected one Use of traditional theology, which as a rule was anti-Semitic on the matter. The new agreement refers to the rejection of anti-Semitism, the admission of Christian co-responsibility and guilt for the Holocaust, the inextricable connection between the Christian faith and Judaism, the permanent election of Israel and the importance of the State of Israel. Exegetical, hermeneutic and theological questions that arise in a (justified or unjustified) “anti-Jewish” tradition of interpretation of individual Bible passages are now being considered anew. The motto that is made the theological topic is “People of God”.

Rally of the EKD Synod "50 Years of the Declaration of Weißensee"

In 2000 the EKD Synod met again in Berlin-Weißensee and decided to “continue” the declaration of 1950: “The Church has not only become guilty through 'failure and silence'. Rather, it is intertwined with the systematic annihilation of European Jewry through the ominous tradition of alienation and hostility towards the Jews. After 1945 this theological tradition strained and delayed attempts to redefine its relationship to the Jewish people. " This was preceded by a detailed study process.

Third EKD study 2000

The third study can look back on a broad reception process in the regional churches. The agreement that was found in Study II was also widely received in other regional churches. As a continuation and focus of the study, the focus is on the “federal government”. What does this basic model do for an appropriate allocation of Church and Judaism? A special problem is the “mission to the Jews”. Is it permissible, yes, does the painful and guilty history of the Church in its relationship to Judaism today require the renunciation of an organized, separate mission to the Jews? With a view to the tensions between the State of Israel and the Palestinians, the study asks: How can the Old Testament promise of the land, which is so closely linked to the promise of God's covenant to Israel, be understood - without a Christian confirmation from it is derived from territorial claims by Jewish groups or a religious exaggeration of the State of Israel? Another focus is the question of orientations in Christian-Jewish conversation (In the shadow of Auschwitz; The Old Testament as Christian scriptures; The unity of the Bible; Critical criticism of the New Testament ?; Chapters 9 to 11 of Romans).

Anti-Zionist article in the Deutsches Pfarrerblatt 8/2011

The essay "From the national god Yahweh to the Lord of the world and all peoples - the Israel-Palestine conflict and the liberation of theology" by theologian Jochen Vollmer , published in the monthly magazine of the Association of Protestant Pastors in Germany eV in August 2011 , triggered violent reactions . Critics said, "[w] he, like Vollmer, assert that the peculiarity of the Jewish people is incompatible with the state constitution, and ultimately rises in unbearable arrogance over the Jewish sisters and brothers." In its following edition, the pastor's paper referred to his role as well "Open and free forum" as well as regional church and EKD synodal resolutions that contradict Vollmer's view.

Community of Protestant Churches in Europe

The deep connection between Judaism and Christianity is emphasized in many ecumenical documents such as the Leuenberg Agreement, the founding document of the Leuenberg Church Fellowship or the Charta Oecumenica , and with reference to the "inseparable bond with Israel", special care is required for Judeo-Christian relations. The Judeo-Christian relations are to be understood in a different sense than the relations of Christianity to other religions. However, it is also made clear that Judaism and Christianity are not to be equated:

“However, it is advisable to be cautious about accepting Jewish prayers or other parts of the Jewish (worship) tradition without thinking about it. Such a takeover runs the risk of feigning the interchangeability of statements of faith. Furthermore, such a takeover can be understood as a lack of respect for the Jewish self-image and an attempt at a substitute appropriation of the traditions of Israel. "

The Jewish answer Dabru Emet

A group of Jewish scholars published the Dabru Emet statement as a reaction to Christian changes in the constitution of the local church . After recognizing similarities and the thesis "Christians can respect the claim of the Jewish people to the Land of Israel", the 5th thesis says:

“ Nazism was not a Christian phenomenon. Without the long history of Christian anti-Judaism and Christian violence against Jews, the National Socialist ideology would not have existed and could not have been realized. Too many Christians participated in or approved of the Nazis' atrocities against the Jews. Other Christians did not protest enough against these atrocities. Nevertheless, National Socialism itself was not an inevitable product of Christianity. Had the National Socialists succeeded in exterminating the Jews in full, their murderous frenzy would have been directed far more directly against the Christians. We remember with gratitude those Christians who risked their lives or sacrificed their lives during the National Socialist regime to save Jews. With this in mind, we support the continuation of recent efforts in Christian theology to unequivocally reject contempt for Judaism and the Jewish people. We praise those Christians who reject this doctrine of contempt and do not accuse them of the sins their ancestors committed. "

In the 7th thesis it is noted:

“We respect Christianity as a faith that arose within Judaism and still has significant contacts with it. We do not see it as an extension of Judaism. Only if we maintain our own traditions can we sincerely continue this relationship. The 8th thesis demands: Jews and Christians must work together for justice and peace. "

Catholic Church

Shortly before his death, John XXIII. a penitential prayer that asks Christians to change their attitude towards the Jews.

“Today we recognize that many centuries of blindness have covered our eyes so that we can no longer see the beauty of your chosen people and no longer recognize the features of our firstborn brother in their faces. We see that there is a mark of Cain on our forehead. Over the centuries, our brother Abel has lain in the blood we shed and cried tears that we caused because we forgot your love. Forgive us the curse we wrongly attached to the names of the Jews. Forgive us that we crucified you a second time in her flesh. Because we didn't know what we were doing. "

That of John XXIII. The Second Vatican Council convened , among other things, discussed the relationship to Judaism, from which the Declaration on Relations with Non-Christian Religions Nostra Aetate , passed on October 28, 1965, emerged . The council lamented "all outbreaks of hatred, persecution and manifestations of anti-Semitism" that came from religious motives. In order to do justice to these Council resolutions and the renewed situation, a new Codex Iuris Canonici was drawn up, which came into force on January 25, 1983. All anti-Judaistic tendencies were deleted from it.

The Joint Synod of the German Dioceses declared on November 22, 1975:

“And in this time of National Socialism, despite the exemplary behavior of individuals and groups, we were, on the whole, an ecclesiastical community that lived too much with its back to the fate of this persecuted Jewish people, whose view was too different from the threat to its own Fixed institutions and kept silent about the crimes committed against Jews and Judaism. [...] The practical honesty of our will to renewal also depends on the admission of guilt and the willingness to learn painfully from this history of guilt in our country and also in our church. "

On March 16, 1998, the Vatican Commission on Religious Relations with Judaism issued the statement Unspeakable Tragedy . This named the mistakes and guilt of individual Catholics in question form, without specifying them, but not a failure of the church as a whole. The Nuremberg race laws , the November pogrom of 1938 and the deportations of the Jews, as well as the ecclesiastical silence at the time, remained unnamed. The Shoah was portrayed as "a typical work of a neo-pagan regime". On special criticism, etc. a. of the Central Committee of German Catholics, came across the sentence:

"His anti-Semitism had its roots outside Christianity and he did not hesitate to oppose the Church in pursuit of his goals and to persecute its members as well."

On March 12, 2000 Pope John Paul II asked God for forgiveness for hating Jews:

“God of our fathers, you chose Abraham and his descendants to bear your name to the people. We are deeply saddened by the behavior of everyone who has suffered your sons and daughters throughout history. We ask for your forgiveness and want to work to ensure that genuine brotherhood reigns with the people of the covenant. "

The Catholic-Jewish dialogue was burdened when Pope Benedict XVI. reformulated the Latin version of the Good Friday Prayer for the Jews on February 5, 2008 , after giving broader permission to the old form of measurement.

In 2013 the Austrian Bishops' Conference issued a declaration "75 years after the November pogrom 1938", in which it confessed that the church "failed in its theology ... [and] ... in love" and was jointly responsible for a climate where anti-Semitism could flourish.

In December 2015, under Pope Francis , the Catholic Church renounced all attempts to induce Jews to convert to Christianity. In November 2018, Pope emeritus Benedict XVI also distanced himself . expressly from the mission to the Jews . The same is not provided and not necessary.

Ecumenism

The Nazi extermination campaigns against Jews and the experience of Nazi rule led to a rethinking of Judaism in churches outside Germany as well. One recognized the responsibility of the churches to put aside and come to terms with the Christian hostility towards Jews in all their areas of responsibility.

To this end, an international group of Christians (Protestants and Catholics) and Jews gathered in Seelisberg in Switzerland in 1947 . They formulated 10 points about a new relationship between Jews and Christians, far from any anti-Judaism and anti-Semitism.

The World Council of Churches was formed in Amsterdam in 1948 . Its first general assembly dealt with Christian behavior towards the Jews in the fourth section . She emphasized the special importance of the Jewish people for the Christian faith and made it clear that the fight against all anti-Semitism is part of Christian witness. The founding of the state of Israel was also expressly recognized. Nevertheless, this was not welcomed with joy, but gave cause for concern: The 'Jewish problem' and the anti-Semitism associated with it would be complicated by the new state.

At the Second Assembly in Evanston in 1954 on the subject of Christ - Hope for the World , the “Policy Committee” proposed a passage on the subject of “Jews” and “Israel”:

“The revelation of God's faithfulness to His promises was given to us in His dealings with Israel. Throughout their long history, this people learned to recognize the mighty hand of God in acts of liberation and judgment and to cherish the hope of a kingdom in which God's will would be done. It is this indestructible and life-giving hope that gives the whole history of Israel its unity and makes it the story of a single pilgrimage. "

That was

  • the whole history of Judaism and its kingdom of God - hope as a revelation of God also for Christians,
  • put a stop to the traditional Christian distinction between Israel as the people of God before Christ and Judaism as an outdated religion after Christ,
  • but did not speak of the existence of the State of Israel; with 'Israel' only the Jewish people was meant as a greatness in salvation history.

Nevertheless, the mention of the term 'Israel' caused a scandal. The opposition to the passage was so fierce that a majority decided to drop any reference to Israel for the time being. A minority vote also showed the unbroken Christian sense of ownership that robbed Israel of its hope and saw it only in baptism:

“Our hope for Christ's coming victory includes our hope for Israel and victory over the blindness of his own people. To expect Jesus Christ means to expect the conversion of the Jewish people ... "

The motto of the Third General Assembly in New Delhi in 1961 was Jesus Christ the Light of the World . She renewed the rejection of anti-Semitism from 1948 with the addition:

“In Christian teaching, the historical facts that led to the crucifixion of Jesus Christ should not be presented in such a way that they place a responsibility on the Jewish people of today [...]. Jews were the first to accept Jesus, and Jews are not the only ones who do not yet recognize him. "

A new controversy about this could only be prevented with great difficulty. This was achieved by the delegate John C. Bennett (USA). He warned that a mere general distancing from anti-Semitism would be devastating for the churches. Because this is also a result of the abuse of church instruction and Christian symbols for centuries of religious hostility . He pointed out that Pope John XXIII. therefore had deleted some anti-Jewish sentences from the Good Friday liturgy .

In preparation for the WCC's Fourth World Conference, the Faith and Order Commission in Bristol presented a report in 1967 on The Church and the Jewish People . This called for a comprehensive reflection on

  1. what the continued existence of Judaism means for the Christian faith,
  2. how Christians should testify of their faith to Jews.

Jewish-Christian dialogue

The more than 80 societies for Christian-Jewish cooperation with approx. 20,000 members and their umbrella organization, the German Coordination Council of Societies for Christian-Jewish Cooperation , which emerged in Germany after National Socialism and the Holocaust, advocate reconciliation between Jewish and non-Jewish Germans and mutual understanding Christians and Jews and a peaceful coexistence of peoples and religions as well as against anti-Semitism and right-wing radicalism . Since their founding, both the individual companies and their umbrella organization have each had a Jewish, a Protestant and a Catholic chairperson. The German Coordination Council is the largest association among the 32 members of the International Council of Christians and Jews (ICCJ) .

In 2006, 52 German-speaking biblical scholars presented a new translation with the Bible in fair language . One of the express goals was to take into account the findings of the Judeo-Christian dialogue. The advisory board also included the Jewish educational scientist Micha Brumlik . It should become clear that Jesus and the biblical apostles saw themselves as members of the Jewish community, in which they set critical accents, but from which they did not - like the later Church - fundamentally differentiate themselves. For example, the antitheses of the Sermon on the Mount ( Mt 5 : 21-48 EU ) are no longer translated  with the delimiting “But I tell you”, but rather in the sense of rabbinical interpretative practice as “I interpret this for you today”.

On August 1, 2010, Alfred Bodenheimer , Professor of Jewish Studies, was appointed Dean of the Theological Faculty in Basel. This is the first time in Europe that a Jew is head of a Christian theological faculty. Bodenheimer sees this as a sign of full recognition of his subject and a signal for the cultural equality of Judaism. The leading Christian culture is no longer decisive for its scientific and social perception.

The organizations of Christian-Islamic dialogue in Germany also include the respective societies for Christian-Jewish cooperation in Frankfurt am Main , Kassel , Cologne , Munich and Stuttgart .

See also

literature

  • Thomas Brechenmacher : The Vatican and the Jews. History of an Unholy Relationship from the 16th Century to the Present. Verlag CH Beck, Munich 2005, ISBN 3-406-52903-8 .
  • Council of the EKD (ed.): Christians and Jews I-III. The studies of the Evangelical Church in Germany 1975–2000. Gütersloher Verlagshaus GmbH, Gütersloh 2002, ISBN 3-579-02374-8 ( PDF file ).
  • Manfred Gailus (editor): Church administrative assistance. The Church and the persecution of the Jews in the “Third Reich”. Vandenhoeck & Ruprecht, Göttingen, 2008. ISBN 978-3-525-55340-4 .
  • Günther B. Ginzel (Ed.): Auschwitz as a challenge for Jews and Christians. Verlag Lambert-Schneider GmbH, Heidelberg 1980, ISBN 3-7953-0880-1 .
  • Wolfgang Greive , Peter N. Prove (Eds.): Jewish-Lutheran Relationships in Transition? Kreuz Verlag, Stuttgart 2003, ISBN 3-905676-29-X .
  • Gerhard Gronauer: The State of Israel in West German Protestantism. Perceptions in church and journalism from 1948 to 1972 (AKIZ.B57). Göttingen 2013.
  • Siegfried Hermle : Evangelical Church and Judaism - stations after 1945. Vandenhoeck & Ruprecht, Göttingen 1990, ISBN 3-525-55716-7 ( digitized version ).
  • Wolfgang Kruse (ed.): Sermon meditations in a Christian-Jewish context , Neuhausen 1998ff.
  • Albrecht Lohrbächer (Ed.): Shoa. Silence is impossible , Stuttgart 1999.
  • Albrecht Lohrbächer, Helmut Ruppel, Ingrid Schmidt (eds.): What Christians can learn from Judaism. Kohlhammer 2006, ISBN 3-17-018133-5 .
  • Birte Petersen: Theology after Auschwitz? Jewish and Christian attempts at an answer. Berlin 1996.
  • Christian Stäblein : Preaching after the Holocaust. The Jewish counterpart in Protestant sermon teaching after 1945. Göttingen 2004 ( digitized version ).
  • Christian Staffa (ed.): On Protestant anti-Judaism and its lies. Attempts to locate and determine the location of the Christian-Jewish conversation. Conference texts Evangelical Academy Saxony-Anhalt, Wittenberg 1997, ISBN 3-9805749-0-3 .
  • Rolf Rendtorff (Ed.): The Churches and Judaism: Vol. 1. Documents from 1945 - 1985. (1988) Hans Hermann Henrix (Ed.): Vol. 2. Documents from 1986 - 2000. (2001).
  • Günther Bernd Ginzel , Günter Fessler (ed.): The churches and the Jews. Attempt to take stock. Bleicher Verlag, Gerlangen 1997, ISBN 3-7953-0939-5 .

Web links

Individual evidence

  1. ↑ January 4, 1964 - Paul VI. First Pope to visit the Holy Land . WDR , January 4th, 2014
  2. ^ The message of the Brother Council of the Confessing Church of the Freiburg Circular Letter , accessed on September 25, 2016.
  3. ↑ Johann Michael Schmidt: On the prehistory of the declaration of the EKD Synod in Berlin-Weißensee on April 27, 1950 (key words are: Theological Declaration by Barmen (May 1934), Stuttgart Declaration of Guilt by the EKD Council of October 1945, Bethel Confession ( Section “The Church and the Jews” in Part VII), 1947 - the EKD church chancellery appointed a speaker for the “Jewish question” (O. v. Harling), “A word on the Jewish question” from the EKD's Council of Brothers in April 1948 , Substitution theory - no longer represented from 1950)
  4. ↑ Christians and Jews I – III, pp. 15–52, quotations p. 16.
  5. ^ Jewish-Christian Relations. Insights and concerns of the Christian-Jewish conversation , accessed on September 25, 2016.
  6. ↑ Christians and Jews I – III, p. 60.
  7. ↑ Christians and Jews I – III, pp. 53–111, quotation p. 61.
  8. ↑ On behalf of the Council of the Evangelical Church in Germany from the Church Office of the EKD (ed.): Christians and Jews I – III. The studies of the Evangelical Church in Germany 1975–2000 . Gütersloher Verlagshaus, Gütersloh 2002, ISBN 3-579-02374-8 , p. 220-222 .
  9. ↑ Christians and Jews I – III, pp. 113–219.
  10. ↑ Jochen Vollmer: From the national god Yahweh to the Lord of the world and all peoples - The Israel-Palestine conflict and the liberation of theology , in: Deutsches Pfarrerblatt 8/2011
  11. ↑ Jürgen Zarusky : Letter to the editor to the "Deutsche Pfarrerblatt"
  12. ↑ Pastor Haarmann sees "unbearable arrogance" Evangelical Church in the Rhineland, 2011
  13. ↑ Deutsches Pfarrerblatt 9/2011 [1]
  14. ^ Church and Israel. A contribution by the Reformation churches in Europe on the relationship between Christians and Jews Leuenberg Church Fellowship, June 24, 2001
  15. ^ National Jewish Scholars Project: Dabru Emet. A Jewish Statement on Christians and Christianity Jewish-Christian Relations. Insights and concerns of the Christian-Jewish conversation, July 15, 2002 (PDF; 50 kB)
  16. ↑ audio document (ital.)
  17. ↑ "We recognize ..." haGalil , accessed on September 25, 2016.
  18. ↑ a b Alexander Groß: Obedient Church - disobedient Christians under National Socialism. Matthias Grünewald Verlag, 2nd edition, Mainz 2000, pp. 80f
  19. ↑ Official Journal of the Austrian Bishops' Conference No. 61, February 5, 2014, p. 4. Retrieved September 25, 2016.
  20. ^ Tilmann Kleinjung: No to the mission to the Jews. Deutschlandfunk from December 11, 2015.
  21. ↑ 'A mission of the Jews is not planned and not necessary.' kath.net from November 26, 2018.
  22. ^ Gerhard Gronauer: The State of Israel in West German Protestantism. Perceptions in church and journalism from 1948 to 1972 (AKIZ.B57). Göttingen 2013. p. 80.
  23. ^ Gerhard Gronauer: The State of Israel in West German Protestantism. Perceptions in church and journalism from 1948 to 1972 (AKIZ.B57). Göttingen 2013. P. 82 f.
  24. ↑ Ulrike Bail , Frank Crüsemann , Marlene Crüsemann , Erhard Domay , Jürgen Ebach , Claudia Janssen , Hanne Köhler , Helga Kuhlmann , Martin Leutzsch and Luise Schottroff (eds.): Bible in just language , Gütersloher Verlagshaus, Gütersloh 2006, ISBN 3-579 -05500-3 , p. 10.
  25. ↑ Ingo Way: Unique in Europe. Alfred Bodenheimer becomes the first Jewish dean of the theological faculty in Basel ; Jewish General , August 12, 2010.