Jerusalem Association

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The Jerusalemsverein (JV) is a German Protestant association to support church congregations in Israel , Palestine and Jordan .

History and activity

Founded in 1853 until the British conquest in 1917

On January 21, 1853, the founding of the Jerusalem Association was announced in the Berlin Cathedral . He should

"To promote the representation of the German Evangelical Church in the Holy Land through collections of contributions ... and for the internal and external mission among the natives of those areas and the Germans living there and traveling in the parishes , schools, hospitals and parishes that have already been founded and are yet to be founded Hospices ... be active. "

Wilhelm Hoffmann and Friedrich Adolph Strauss , who served as chairman until his death, were among the founders .

The association initially supported Christian institutions in Jerusalem such as For example, the Talitha Kumi girls' school run by Deaconesses from Kaiserswerth or the Syrian orphanage founded by Johann Ludwig Schneller . In addition, the evangelical congregations and clergy in Alexandria, Beirut, Jerusalem and Cairo were supported. In 1860 the first own " mission station " was built, which in 1865 became independent as the Evangelical Bethlehem Community. In 1879, Bishop Canaan, the first Arab evangelist of the German evangelical mission to Palestine, was hired.

In 1886, a German-speaking Protestant community called Kirchler was formed in Haifa when more than 50 members of the temple society founded by Christoph Hoffmann , a brother of Wilhelm Hoffmann, rejoined the Protestant church. The Jerusalem Association contributed to the financing of the school, chapel, parsonage and parish hall and since 1890 with the salary for a teacher, since 1893 for a pastor, since 1900 for a deaconess trained in Kaiserswerth and since 1911 for a teacher.

In Jaffa , too, was formed in 1889/90 BC. a. From apostates of the "Templergemeinde", the members of an older mission station founded by Peter Martin Metzler , as well as Protestant Germans and Swiss abroad, a German-speaking Protestant community, which - like the community of Haifas - joined the Old Prussian regional church in 1906 . The Jerusalem Association provided a teacher since 1891, a pastor since 1897 and a teacher since 1911. The association also largely financed the construction of the Immanuel Church in Jaffa. In 1901 the formation of an Arabic-speaking evangelical congregation began in Beit Sahour in 1901.

In 1897 180 children attended the school in Bethlehem and 210 children attended the school in Beit-Jala .

In 1907, the German-speaking church community from Haifa founded a new settlement called Waldheim (now Allonei Abba), which also received support from the Jerusalem Association.

In the Weimar Republic

The Occupied Enemy Territory Administration (OETA), which was initially set up with the British conquest of Palestine in 1917, confiscated all property of natural and legal persons of non-Ottoman enemy nationality, including the Palestinian assets of the Jerusalem Union. John Raleigh Mott and Joseph Houldsworth Oldham, two representatives of ecumenism , had founded the Emergency Committee of Cooperating Missions on April 14, 1918 , with Mott as President and Oldham as General Secretary. Mott and Oldham succeeded in introducing Article 438 into the Peace Treaty of Versailles, according to which the assets of German missions - unlike the assets of other German legal persons - were exempt from expropriation for the purpose of war reparations for the First World War . The Jerusalem Association and the Evangelical Jerusalem Foundation had since appointed the Swedish Lutheran Archbishop Nathan Söderblom as their spokesman for the British authorities.

In May 1919 the association reported to the Reich Commissioner for Germans in Hostile Abroad that the loss of property in the Holy Land amounted to 891,785 marks (ℳ) (approx. £ 44,589.25 or $ 212,329.76 according to the ℳ pre-war parities ). The Treaty of Versailles , which was signed on June 28, 1919 and entered into force on January 10, 1920 after universal ratification , legalized the existing British custody of the property.

In the south of Palestine, most of the men of non-Ottoman hostile nationality - including remaining employees of the Jerusalem Association such as Pastor Eitel-Friedrich von Rabenau - were interned as hostile foreigners , initially in Wilhelma . The internees were taken to a camp south of Gaza in early 1918 , while enemy nationals who were not interned were placed under strict police supervision. In August 1918 the British administration took the internees out of the country to Sidi Bishr and Helwan near Alexandria . With the entry into force of the Treaty of Versailles in 1920, internees were released and most returned to the Holy Land, with the exception of those who were blacklisted by the British armed forces as undesirable, such as B. Rabenau.

Armenian Orphanage of the Jerusalem Association in Bethlehem

As part of the regular British civil administration established after the San Remo Conference on July 1, 1920, Edward Keith-Roach took over the management of the confiscated property as Public Custodian of Enemy Property and rented it to third parties, with the rental income being credited to the owners from 1920. The Armenian Orphanage of the Jerusalem Association in Bethlehem was thus z. B. rented to the mandate administration as a state mental hospital. After the Treaty of Lausanne came into force in 1925, the custody was lifted and the property restituted, and Keith-Roach compensated up to 50% of the damage for any financial loss. The Jerusalem Association then rented the Armenian orphanage to the mandate government on its own.

From April to the end of 1921, Gustaf Dalman , deputy provost in Jerusalem , represented a. a. also the interests of the Jerusalem Association in Palestine. From 1925 the activities of the Jerusalem Association normalized in Palestine. The Talitha Kumi school was again supported by the association.

The political uncertainty in Germany had triggered a strong flight of capital , which the Reich government fought back in December 1931 not with confidence-building measures, but through compulsory foreign exchange rationing , the so-called Reich flight tax . At first, however, foreign currency was allocated to the churches for missionary purposes in an unbureaucratic manner.

In the time of National Socialism

After the transfer of power to Adolf Hitler , currency rationing was massively tightened. The Nazi government made the allocation of foreign currency to Christian missions dependent on their political obedience. The Nazi government used its German Christian partisans in the Old Prussian Evangelical Upper Church Council (EOK) and Theodor Heckel , head of the external church office of the German Evangelical Church (DEK), whose respective consent was a prerequisite for whether a foreign currency purchase was even approved.

The German-Christian majority in the governing bodies of the so-called destroyed regional churches did not automatically mean the complete dominance of German Christians in all Protestant organizations. For the national churches, including the now German Christian-dominated destroyed , had because of the decentralized and independent organization of many Protestant associations and institutions no direct control. This was especially true for the mission organizations as well as for the Jerusalem Association.

The Protestant opposition was formed in the Pastors' Emergency League and the Confessing Church . Most of the pastors in the Holy Land sided with the BK, as did most of the board members of the Jerusalem Association, among them Rabenau (since 1924), who had openly opposed National Socialism since 1931. In the 1930s, the Jerusalem Association hired several pastors for the congregations of the Holy Land, who had previously been dismissed or given leave of absence by destroyed regional churches.

At the meeting of the German Protestant Mission League (DEMB) from 18 to 20 October 1933 in Barmen defended the representatives of German Protestant mission agencies attempt from their companies the same switch and the Nazi hearing official German Evangelical Church subordinate (DEK). The Jerusalem Association refused to introduce the so-called Aryan paragraph for its own employees, to fill its board with a majority of two-thirds of German-Christian representatives, thus preserving its legal independence.

Since February 1934 Heckel claimed for himself to be allowed to supervise the Protestant mission organizations from Germany. From 1934, the Jerusalem club had its foreign exchange transactions on the bank of the Temple Society unwind from 1937 had all foreign exchange transactions with Palestine, which was founded in July 1933 Palestine Trustee to advise German Jews GmbH (Paltreu, Berlin) and the Ha'avara Trust and Transfer Office Ltd. , Tel Aviv, run.

During the time of National Socialism , foreign exchange purchases by the churches were only approved and not subject to the prohibitive tax rates of the Reich flight tax if they were used exclusively for the salary payments of German, but not Palestinian citizens (e.g. Arab Protestants in the service of the missions). With the little income of its own in Palestine - the rents for the Armenian orphanage - the Jerusalem Association was hardly able to cover the salaries of Palestinian employees or expenses for other purposes, such as missionary, educational or structural purposes. The Jerusalem Association was therefore subject to the weal and woe of the Nazi state and German Christian church authorities.

The Jerusalem Association therefore had to borrow in Palestinian pounds from the Deutsche Palestine Bank , which in turn forced political obedience, because the Nazi government had made all German legal entities subject to approval if they wanted to enter into liabilities abroad.

In the 1930s, the non-denominational National Socialism in particular attracted many younger Templars. Therefore, many prominent members of the National Group Palestine of the NSDAP / AO were originally Templars. During the Nazi dictatorship this led to a complete reversal of relations between Evangelicals and Templars in the Holy Land, because until 1933 the Evangelical Protestants enjoyed strong mental and financial support from Protestant church organizations in Germany, while the Templars were left to fend for themselves . From 1933 onwards, mostly Nazis of Templar origin had better and more influential connections to the NSDAP and Reich authorities.

The Protestant congregations in the Holy Land therefore experienced their once strong partners, the Protestant church organizations in Germany, weakened and divided in the church struggle and unsaved by the National Socialist ideology around Alfred Rosenberg and Hitler because of their adherence to the Old Testament and the Ten Commandments of the tables of the law " Jewified ”.

The association gained a certain amount of support in the German-Christian-dominated old Prussian EOK, but also in the BK, which organized both collections in favor of the Jerusalem Association. Heckel increased his influence by paying the salaries of church workers in Jaffa and Haifa directly from the budget of the Church Foreign Office , which had previously been raised by the Jerusalem Association.

At their annual meeting on Easter 1934 (April 1st) the evangelical pastors of the Levant decided to keep their congregations out of the church struggle. The pastors of Jaffa and Haifa knew to report that their congregations felt more connected to the Jerusalem Association than to the destroyed Evangelical Church of the Old Prussian Union , of which they had been officially members since 1906.

In October 1934, representatives of the Jerusalem Association and the other mission organizations affiliated with the DEMB met in Tübingen and sided with the BK and its Barmer Declaration of May 1934. The actual behavior, however, depended on the attitude of the person responsible from case to case. because even without conformity, some mission workers sympathized with the Germans, Christians or Nazis.

In February 1935, Rabenau, meanwhile one of the leading representatives of the BK, gave up his position in the public relations work of the Jerusalem Association, which he had held since 1929. Due to the censorship of the church and other media, he could no longer report what he wanted anyway. After the brother council of the old Prussian church province of Pomerania , the head of the Pomeranian BK, had assigned their vicar Felix Moderow to the service in the Holy Land, he moved to Jaffa to serve as assistant preacher at the Immanuel Church from 1935 to 1937 on behalf of the Jerusalem Association to do.

In 1937, the Jerusalem Association appointed Christian Berg to succeed the retired Detwig von Oertzen (1876–1950) as pastor in Haifa. His German Christian-led Evangelical Lutheran Church in Mecklenburg had given him leave after the Nazi government put him on trial in Schwerin in June 1934. For him, Palestine became a safe exile from further stalking by the Nazis.

The Jerusalem Association's "Latest News from the Orient" lamented the heavy Jewish immigration to Palestine (Alijah Beth) (1937) and increasing Arab nationalism (1939), both of which they attributed to the influence of "corrosive" European ideologies.

After Moderow's return to Germany in 1937, Oertzen, who was actually retired, served as pastor at the Immanuel Church in Jaffa until 1939. The Jerusalemsverein experienced growing hostility from many anti-Semites in Germany because of its name and the title of its magazine. Therefore, on February 27, 1938, the Jerusalemsverein changed its name to Jerusalemsverein - supplying German Protestant communities in Palestine and Arab mission .

From 1933 the Nazi regime had begun to influence the German schools in the Holy Land, whereby it successfully exploited the dependence of the school authorities - including the Jerusalem Association - on the allocation of foreign currency. Oertzen and Provost Ernst Rhein fought against the denominationalization of Protestant schools. Until 1937 provost Rhein was able to prevent the merging of the remaining Protestant schools with those of the Templars. Because every merger went hand in hand with the de-Christianization of school life and teaching as well as the introduction of National Socialist ideology lessons .

The German Empire and the Soviet Union began the Second World War with their invasions into Poland on September 1 and 17, 1939, respectively , whereupon the British authorities, represented by Keith-Roach, again took over the entire Palestinian property of the Jerusalem Association and other natural and legal persons Custody of enemy citizenship.

In 1942 Bernhard Karnatz became chairman of the Jerusalem Association. He held this office until 1970.

After World War II and State of Israel

All property of the Jerusalem Association in the territory of the State of Israel was taken over by its government from the British authorities as seized property. The Israeli government then expropriated it in 1950 without compensation in anticipation of a settlement of Israeli demands on Germany. The demands related to the integration of an estimated 70,000 refugees and 430,000 survivors of the Nazi persecution of Jews in Germany and Europe, which were then regulated in the German-Israeli Luxembourg Agreement in 1952 .

Since the expropriation did not include facilities of a sacred nature, the churches and meetinghouses in Allonei Abba, Haifa, West Jerusalem and Tel Aviv-Jaffa were exempted, they remained confiscated. On August 29, 1951, Israel and the Lutheran World Federation , which u. a. represented the interests of the Jerusalem Association, compensation for all expropriated facilities formerly owned by German Protestant organizations.

In doing so, Israel gave the Lutheran World Federation all of its facilities of a sacred character for free use, while all other facilities of Protestant organizations from Germany - e.g. B. Talitha Kumi in West Jerusalem - retained as nationalized property and compensated. The funds thus received helped the Jerusalem Association to resume its work in the then Jordanian West Bank after the Second World War .

The foundation of the Arabic-speaking Lutheran parish in Ramallah, recognized in 1958, the constitution of the Evangelical Lutheran Church in Jordan and the Holy Land in 1959 and the formation of the Arabic-speaking Lutheran parish in Amman in 1980 go back indirectly to the work of the Jerusalem Association .

During the division of Germany, the association had its headquarters in West Berlin .

The Jerusalem Association has been integrated into the Berlin Mission Association since 1975 . The office is located at the Middle East Department of the Berlin Missionary Association.

organization

The chairman of the association is the Pomeranian Bishop Hans-Jürgen Abromeit . The board of directors includes Johannes Friedrich and Roland Werner . The association has shop stewards in all German Protestant regional churches.

Web links

Remarks

  1. ↑ In addition to political uncertainty, there was also the destructive deflationary policy of the Reich government, which many property owners assumed could not be sustained in the long term, but ruined many companies for the time being, which prompted many investors to withdraw capital from Germany. Instead of re-establishing stable currency relations, the government taxed the purchase of foreign currency in such a way that, in addition to the officially unchanged exchange rate, one also had to pay a tax. So you paid more for foreign currency than the official rate, which in fact amounted to a devaluation of the Reichsmark. Since certain foreign currency purchases remained tax-free by law or discretion, the Reich flight tax was an instrument in the hands of the Reich government to discriminate against certain foreign currency buyers and to give privileges to others. The majority of owners, especially those with small fortunes, simply could not afford to transfer even a part of their fortune abroad because of the prohibitively high tax rates. After the Nazi takeover, the v. a. political and Jewish refugees who had to go abroad because of the tax without any start-up capital, who were also denied admission there, or who did not dare to take this leap into poverty. The Nazi government took account of the growing suffering of the refugees, who, in view of the terror and persecution on the part of the Nazi regime, were desperately prepared to pay exorbitant tax rates in order to somehow not be able to go abroad completely penniless Tax rates screwed higher and higher until almost the entire amount of which the refugees had actually wanted to buy foreign currency was deducted.
  2. ↑ With the dwindling bond of the Templars to the original ideals of the temple society to reestablish the Holy Land in order to gather the people of God there - also in the face of the rise of the Holy Land through Jewish settlement - many Templars sought a new identity and this they found often in emphatic German foolishness. However, this was also widespread among Protestant Christians, but not that, but an identity-creating element alongside Protestantism.
  3. ^ Gerhard Felix Moderow (born March 1, 1911 in Haifa; † November 22, 1983 in Greifswald) was a son of Hans Moderow , 1907–1918 pastor of the evangelical congregation in Haifa.
  4. ↑ Israel paid 3.585 million DM total compensation for all institutions of Protestant and Lutheran organizations from Germany together. (Niels Hansen, From the shadow of the catastrophe: German-Israeli relations in the era of Konrad Adenauer and David Ben Gurion. A documented report with a preface by Shimon Peres. (Research and sources on contemporary history; Vol. 38), Düsseldorf: Droste , 2002, ISBN 3-7700-1886-9 , p. 268).

Individual evidence

  1. ↑ a b § 1 of the statutes of 1853 according to Frank Foerster: Mission in the Holy Land: The Jerusalem Association of Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 235 f (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (Berlin West), scientific housework for the first theological examination, 1988/89).
  2. ↑ a b Jerusalem Association: look into history. , seen April 17, 2012.
  3. ↑ Jakob Eisler: Kirchler in the Holy Land. The Protestant communities in the Württemberg settlements of Palestine (1886-1914) , In: The awakening of Palestine in the 19th century, Kohlhammer, Stuttgart 2001, pp. 77-90.
  4. ↑ Jakob Eisler: The German contribution to the rise of Jaffa 1850-1914: On the history of Palestine in the 19th century . Harrassowitz, Wiesbaden 1997, ISBN 3-447-03928-0 (Treatises of the German Palestine Association; Vol. 22), pp. 111–118.
  5. ↑ Thomas Hartmut Benner : The rays of the crown: The religious dimension of the empire under Wilhelm II. Against the background of the Orient trip in 1898. Tectum Verlag DE, 2001, ISBN 9783828882270 , page 148.
  6. ↑ Jakob Eisler: Kirchler in the Holy Land. The Protestant communities in the Württemberg settlements of Palestine (1886-1914) , In: The awakening of Palestine in the 19th century, Kohlhammer, Stuttgart 2001, pp. 84–86.
  7. ↑ Roland Löffler: The congregations of the Jerusalem Association in Palestine in the context of current ecclesiastical and political events during the mandate . In: Almut Nothnagle (ed.): Look, we're going up to Jerusalem! Festschrift for the 150th anniversary of Talitha Kumi and the Jerusalem Association . Evangelische Verlags-Anstalt, Leipzig 2001, ISBN 3-374-01863-7 , p. 185–212, 193 f (on behalf of the Jerusalem Association in the Berliner Missionswerk ).
  8. ↑ a b Roland Löffler: The congregations of the Jerusalem Association in Palestine in the context of current ecclesiastical and political events during the mandate . In: Almut Nothnagle (ed.): Look, we're going up to Jerusalem! Festschrift for the 150th anniversary of Talitha Kumi and the Jerusalem Association . Evangelische Verlags-Anstalt, Leipzig 2001, ISBN 3-374-01863-7 , p. 185-212, 194 . (on behalf of the Jerusalem Association in the Berliner Missionswerk ).
  9. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 142 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific researcher for the first theological examination, 1988/89).
  10. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 134; 136 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific housework for the first theological examination, 1988/89).
  11. ↑ a b Frank Foerster: Mission in the Holy Land: The Jerusalem Association of Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 137 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific housework for the first theological examination, 1988/89).
  12. ↑ Roland Löffler: The congregations of the Jerusalem Association in Palestine in the context of current ecclesiastical and political events during the mandate . In: Almut Nothnagle (ed.): Look, we're going up to Jerusalem! Festschrift for the 150th anniversary of Talitha Kumi and the Jerusalem Association . Evangelische Verlags-Anstalt, Leipzig 2001, ISBN 3-374-01863-7 , p. 185–212, 193 (on behalf of the Jerusalem Association in the Berliner Missionswerk ). .
  13. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 143 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific researcher for the first theological examination, 1988/89).
  14. ↑ Roland Löffler: The congregations of the Jerusalem Association in Palestine in the context of current ecclesiastical and political events during the mandate . In: Almut Nothnagle (ed.): Look, we're going up to Jerusalem! Festschrift for the 150th anniversary of Talitha Kumi and the Jerusalem Association . Evangelische Verlags-Anstalt, Leipzig 2001, ISBN 3-374-01863-7 , p. 185–212, 196 (on behalf of the Jerusalem Association in the Berliner Missionswerk ). .
  15. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 138; 143 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific researcher for the first theological examination, 1988/89).
  16. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 174 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific housework for the first theological examination, 1988/89).
  17. ↑ Roland Löffler: The congregations of the Jerusalem Association in Palestine in the context of current ecclesiastical and political events during the mandate . In: Almut Nothnagle (ed.): Look, we're going up to Jerusalem! Festschrift for the 150th anniversary of Talitha Kumi and the Jerusalem Association . Evangelische Verlags-Anstalt, Leipzig 2001, ISBN 3-374-01863-7 , p. 185–212, 209 (on behalf of the Jerusalem Association in the Berliner Missionswerk ). .
  18. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 170 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific housework for the first theological examination, 1988/89).
  19. ^ A b c Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 173 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific researcher for the first theological examination, 1988/89).
  20. ↑ a b Frank Foerster: Mission in the Holy Land: The Jerusalem Association of Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 178 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific researcher for the first theological examination, 1988/89).
  21. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 182 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific researcher for the first theological examination, 1988/89).
  22. ↑ Roland Löffler: The congregations of the Jerusalem Association in Palestine in the context of current ecclesiastical and political events during the mandate . In: Almut Nothnagle (ed.): Look, we're going up to Jerusalem! Festschrift for the 150th anniversary of Talitha Kumi and the Jerusalem Association . Evangelische Verlags-Anstalt, Leipzig 2001, ISBN 3-374-01863-7 , p. 185–212, 211 (on behalf of the Jerusalem Association in the Berliner Missionswerk ). .
  23. ↑ Roland Löffler: The congregations of the Jerusalem Association in Palestine in the context of current ecclesiastical and political events during the mandate . In: Almut Nothnagle (ed.): Look, we're going up to Jerusalem! Festschrift for the 150th anniversary of Talitha Kumi and the Jerusalem Association . Evangelische Verlags-Anstalt, Leipzig 2001, ISBN 3-374-01863-7 , p. 185–212, 201 (on behalf of the Jerusalem Association in the Berliner Missionswerk ). .
  24. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 171 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific housework for the first theological examination, 1988/89).
  25. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 172 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific housework for the first theological examination, 1988/89).
  26. ↑ a b Roland Löffler: The congregations of the Jerusalem Association in Palestine in the context of current ecclesiastical and political events during the mandate . In: Almut Nothnagle (ed.): Look, we're going up to Jerusalem! Festschrift for the 150th anniversary of Talitha Kumi and the Jerusalem Association . Evangelische Verlags-Anstalt, Leipzig 2001, ISBN 3-374-01863-7 , p. 185–212, 210 (on behalf of the Jerusalem Association in the Berliner Missionswerk ). .
  27. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 178 f (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (Berlin West), scientific housework for the first theological examination, 1988/89).
  28. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 177 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific housework for the first theological examination, 1988/89).
  29. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 180 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific researcher for the first theological examination, 1988/89).
  30. ↑ Roland Löffler: The congregations of the Jerusalem Association in Palestine in the context of current ecclesiastical and political events during the mandate . In: Almut Nothnagle (ed.): Look, we're going up to Jerusalem! Festschrift for the 150th anniversary of Talitha Kumi and the Jerusalem Association . Evangelische Verlags-Anstalt, Leipzig 2001, ISBN 3-374-01863-7 , p. 185–212, 212 (on behalf of the Jerusalem Association in the Berliner Missionswerk ). .
  31. ↑ Roland Löffler: The congregations of the Jerusalem Association in Palestine in the context of current ecclesiastical and political events during the mandate . In: Almut Nothnagle (ed.): Look, we're going up to Jerusalem! Festschrift for the 150th anniversary of Talitha Kumi and the Jerusalem Association . Evangelische Verlags-Anstalt, Leipzig 2001, ISBN 3-374-01863-7 , p. 185–212, 208 (on behalf of the Jerusalem Association in the Berliner Missionswerk ). .
  32. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 184 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific housework for the first theological examination, 1988/89).
  33. ↑ On the numbers: Niels Hansen , From the shadow of the catastrophe: The German-Israeli relations in the era of Konrad Adenauer and David Ben Gurion. A documented report with a preface by Shimon Peres , (research and sources on contemporary history; vol. 38), Düsseldorf: Droste, 2002, ISBN 3-7700-1886-9 , p. 186.
  34. ^ Frank Foerster: Mission in the Holy Land: The Jerusalem Association in Berlin 1852-1945 . In: Missionswissenschaftliche Forschungen [NS] Volume 25 . Gütersloher Verlags-Haus Mohn, Gütersloh 1991, ISBN 3-579-00245-7 , p. 193 (at the same time: Marburg an der Lahn, Univ., Master's thesis, 1987/88, and Berlin, Protestant Church in Berlin-Brandenburg (West Berlin), scientific housework for the first theological examination, 1988/89).