Church asylum

from Wikipedia, the free encyclopedia
Asylum border of the St. Georgenberg Monastery (Tyrol). Stifter coat of arms of the Aiblinger (right) and the Säbener . The right of asylum was granted to the monastery shortly after 1470.
Asylum border (Georgenberg)

Sanctuary today means the temporary reception of refugees by a parish or congregation to avert one of the parishioners as for those seeking protection to life and limb threatening prestigious deportation . It basically aims at a resumption or re-examination of the asylum or immigration law procedure or a hardship examination by the responsible state authorities. In Germany, church asylum has lost its practical importance since the hardship commissions were introduced .

The practice of taking refuge in sacred places goes back to pre-Christian antiquity .

Church asylum in history

Religious historical background

The origin of the church asylum can be seen in the “sanctuary asylum”, which has found its way into almost all cultures. The religious understanding of the term is also the origin of today's term asylum. The sanctuary was tied to temples, sacred objects or taboo people, in whose sacred sphere those seeking protection were subordinate to the deity and were therefore safe from the pursuit of their persecutors. If such an asylum was breached, it was illegal and was considered a sacrilege, which resulted in divine and often also secular punishments.

We encounter similar ideas in the Old Testament. In Ri 9.42 to 49  EU is said that the inhabitants fled before Abimelech of Shechem in the vaults of the temple Berit, David fled to 1 Sam 19.18 to 24  EU from Saul to the prophet Samuel to Ramah, and the army commander Joab fled to 1 Kings 2.28-35  EU before Solomon in the temple of Jerusalem. The establishment of the asylum cities (free cities) according to 5 Mos 4,41-43 EU or Jos 20  EU is to be assessed as an indication of the existence of sanctuary asylums  in Israel, since they should be established after the cult centralization of the late royal period Temples recognized by the Jerusalem Temple as legitimate asylum sites had ceased to exist.

The institution of the hikesie in ancient Greece was probably more important for the development of church asylum. Hiketids seeking protection fled regardless of their guilt to temples, idols, altars or fireplaces to be (temporarily) safe. In this way, young women could avoid forced marriages, divided families could be reconciled, marriages could be dissolved and even slaves could obtain their resale to a better master or into the service of the sanctuary. The hikesie was not intended to be permanent. If the contending parties could not come to an amicable agreement, the state on whose territory the sanctuary was located had to decide whether to accept the Hiketides permanently. The idea that the hikesie was a sacred matter shaped the decision-making process. If the state decided in favor of admission, the asylum seekers from then on lived as metics with limited citizenship under the protection of the asylum-granting state.

The practice of hikesie was extended to the churches with the increasing Christianization of the Roman Empire . Pagan and Christian hiketids fled to the bishop or to church buildings and received support and protection here. The New Testament demand of hospitality ( Mt 25,35ff  EU ; Rom 12,13  EU ; Hebr 13,2  EU ; 1 Petr 4,9  EU etc.) obliged the Christians to take care of the legal protection of those who seek protection from them and the originally Christian virtues “mercy” and “charity” moved the Christians to their commitment to refugees and justified the intercession obligation of the bishops in 343 at the Council of Serdika.

From the old church to the beginning of the 20th century

Asylum sign at the Liebfrauendom in Munich (cross in a shield, below), below a depiction of the Mount of Olives scene , which on the outside of churches indicates a church asylum.

By means of intercession , the bishops interceded with government agencies for those wrongly persecuted or for those convicted in order to obtain their pardon . Although the churches were not recognized as places of asylum for a long time, the state authorities often respected their right to asylum: the delinquents were then issued secular punishments and ecclesiastical punishments were imposed, which could range from a conditional penance to monastic life.

With the Constantinian change , the bishops gained social importance. They were entrusted with local political and judicial tasks and took on administrative tasks in the crumbling Roman Empire. In 399 a council of Carthage sent an embassy to the emperors Arcadius and Honorius in order to obtain a legal ban on violating the church's protection of asylum for all refugees. Between 405 and 407, when the empire was shaken by the Donatist dispute and threatened in its unity, Honorius granted the churches the right of asylum in order to secure the support of the Orthodox. In 419 the same emperor extended the sphere of activity of the church asylum to a radius of 50 paces from the church portal and stipulated that the breach of a church asylum was to be punished like lese majesty.

The constitution of Emperor Theodosius II also included something similar , which granted the churches of the Eastern Empire in 431 the right of asylum and in 438 as part of the Codex Theodosianus also came into force in the Western Empire. In contrast to the laws of Honorius, the church right of asylum now applied to all church properties. His breach was still punished as an insult to majesty and it was - probably because it no longer had the dispute with the Donatists in view - slaves open for only one day and was completely forbidden to them if they applied for asylum armed.

With the increasing collapse of the Roman Empire and the simultaneous strengthening of the Church and Papacy, church asylum also gained in importance. Charlemagne granted the conquered Saxons church asylum in the Capitulatio de partibus Saxoniae in 782, while preserving the Saxon custom of inviolability in sacred groves . At a synod in Rome in 1059, the peace area of ​​the large churches was set at 60 paces and for the small churches at 30 paces around the church portal. The Council of Clermont even decided in 1095 to extend the ecclesiastical right of asylum to the vicinity of crossroads. As an ecclesiastical privilege, the church asylum found its way into a number of early medieval legal collections in Europe, such as the Lex Alamannorum . Church asylum in subsequent centuries was based less on spiritual rights than on v. a. on secular rights to which spiritual institutions were entitled. The idea of ​​a general sanctuary for all spiritual institutions is therefore a popular but anachronistic projection.

With the resurgence of state power, the decline of sanctuary began in the 14th century. States of Western and Central Europe forced the Church to exclude more and more groups of people from asylum protection. With the Eternal Peace of Land of 1495, the state's monopoly of force was established, which thus assumed the orderly administration of justice as a central function of the sanctuary itself. Nevertheless, the church stuck to its claim to grant asylum. Martin Luther wrote a treatise on church asylum law in 1517.

In the Enlightenment, the church right of asylum was perceived primarily as an obstacle to the administration of justice. It was formally abolished by all European states by the 19th century. However, this refusal in no way meant that the Roman Catholic Church had also given up its right to asylum. In the Codex Iuris Canonici of 1917, can. 1179: “ Ecclesia iure asyli gaudet ita ut rei, qui ad illam confugerint, inde non sint extractendi, nisi neccessitas urgeat, sine assensu Ordinarii, vel saltem rectoris ecclesiae. "(German:" The church (= church building) enjoys the right of asylum, so that defendants who seek refuge with it may not be dragged out of it without the consent of the Ordinary or at least the church rector , if it is not necessary. ")

It was only in the Codex Iuris Canonici of 1983 that the right of asylum was no longer included, which is not unanimously seen in the scientific literature as an indication that the right of asylum had been given up by the Roman Catholic Church.

In the legal systems of the Protestant churches, a separate right of asylum was never claimed. It was more natural that the New Testament demands of charity and those to obey God more than people were interpreted in such a way that those threatened in life and limb were to be helped.

A local peculiarity was the regulation in the Hochstift Freising , where the right of asylum extended not only to the buildings of the canons but to the entire area of ​​the royal seat from the 16th century at the latest . Delinquents who managed to save themselves from their persecutors in the city of Freising could apply to the Syndicus of the cathedral chapter for the so-called exemption sheet, a sealed document that granted unlimited right of asylum. This benefited z. B. around 1730 Wilhelm Sutor from Landshut , wanted for manslaughter , who lived undisturbed in Freising and impregnated a daughter of the town. The resentment about this and similar cases and the resulting foreign policy displeasure with the powerful Bavarian neighbor led to the gradual restriction of Freising's far-reaching right of asylum. From 1732, the original offense could be prosecuted if the perpetrator became criminal again. During the time of the Austrian War of Succession , the numerous Bavarian deserters were mostly extradited to the electorate if the electorate promised not to impose any life or limb punishment. In 1747, the right of asylum was limited to the canons and a few other privileged places.

The Church Asylum Movement of the Present

The emergence of the church asylum movement, which is still active today, is to be seen in connection with the global increase in the number of refugees since the 1970s and the associated increase in the number of asylum seekers in the Federal Republic of Germany. The acceptance of foreigners and asylum seekers in the population decreased, politicians from different parties described asylum seekers as “economic refugees” and “bogus asylum seekers”. With the asylum compromise , which was passed in 1993 by the Bundestag and the Bundesrat with a two-thirds majority and which was classified as constitutional by the Federal Constitutional Court in 1996, a legal situation arose that was in part described as the de facto abolition of the basic right to asylum that had previously been in force in the Federal Republic.

In this social climate, the first church asylum took place in 1983 in the Heilig-Kreuz-Gemeinde in Berlin-Kreuzberg. Three Palestinian families from Lebanon asked for support because they were to be deported to Lebanon, which was torn by civil war. They turned to the Holy Cross Congregation for a reason. In the spring of the same year there was a hunger strike against the extradition of Cemal Kemal Altun to Turkey. The young man had fled the Turkish military dictatorship to Berlin and applied for asylum because the Turkish press wrongly accused him of participating in the assassination attempt on the former customs minister Gün Sazak . Instead of processing his asylum application, however, this information was forwarded to Ankara via Interpol and asked whether "corresponding applications" were being made. Turkey promptly demanded the extradition of Altun and the federal government was willing to comply with the extradition request. A legal dispute began in which the federal government relentlessly adhered to Altun's extradition and the judges either declared it admissible themselves or found no means to suspend it even temporarily. During one of these negotiations, Altun himself decided to flee to death and jumped out of a window on the 6th floor of the Berlin Administrative Court on August 30, 1983.

This experience shocked many committed people and became a key experience for the community. Her pastor Jürgen Quandt, one of the founders of the church asylum movement, said that she has since been suspicious "of the argument that something that is done on a legal basis is acceptable because it is legal."

Similar experiences were probably also at the beginning of the church asylum engagement of many other congregations. After six prisoners died on New Year's Eve 1983 in a deportation custody on Augustaplatz in Berlin-Steglitz, the pastors and the parish council of the nearby Johannesgemeinde considered what this event meant for them and for the community. In November of the same year, the parish council agreed in principle to provide temporary accommodation to a person or family threatened with deportation in an emergency, and just a few months later the same parish council decided to take in a family of seven from a Palestinian in custody from Lebanon and to accept their tolerance to use for humanitarian reasons.

In the spring of 1985, nine Berlin congregations informed the church leadership that they wanted to help and protect refugees due to ongoing deportations to war and crisis areas. Corresponding resolutions were passed by the parish council. The ecumenical working group “Asylum in the Church” was founded and as early as 1988 there were 35 congregations in Berlin that were basically ready to grant church asylum. Four years later there were 50 parishes, which, with the support of the church leadership and personalities such as former Bishop Kurt Scharf and Helmut Gollwitzer , prevented hundreds of deportations and achieved several regulations to stop deportation and a generous old case regulation for Berlin.

The first church asylums also took place in other parts of Germany in the mid-1980s. The asylum policy of the federal government and its public discussion intensified further, and it seems obvious that the church asylum initiatives throughout the federal territory soon tried to network them. The Protestant parish of St. Jobst in Nuremberg and the Free City of Nuremberg Initiative invited to the first nationwide church asylum meeting. At this meeting on October 20, 1991, the Nuremberg Declaration was adopted, in which the signatories expressed their concern that the Federal Republic of Germany had withdrawn the guarantee of an unrestricted right of asylum for politically persecuted persons due to political considerations and declared: “We are firmly convinced that the state is not allowed to bring people to their murderers and torturers. Our conscience is not silent when the authorities and courts give themselves up to deport endangered refugees. Our conscience also does not calm down if deportation takes place in accordance with a legal procedure. "

A special form of church asylum was granted to Erich Honecker , the former Chairman of the State Council of the GDR , after his resignation. In 1990 he and his wife were accepted for a few months by Pastor Uwe Holmer in the Hope Valley institutions in Lobetal .

A year later, at a time of fierce internal political disputes over the right to asylum and numerous violent attacks on refugees, the Ecumenical Workshop of the Evangelical Church of Kurhessen-Waldeck, the Catholic parish of St. Familia and the Ecumenical Network North and East Hesse invited to another meeting . Contacts with representatives of the “Action for Rejected Asylum Seekers” from Switzerland and INLIA from the Netherlands were established here. However, a solid network or organizational structure did not emerge from this meeting.

Apart from the Berlin Action Group, one of these was only founded under the leadership of Wolf-Dieter Justs in September 1993 at a meeting of church asylum initiatives in North Rhine-Westphalia in Mülheim an der Ruhr. On the basis of the Charter of Groningen , in which the signatories from many European countries committed themselves to accepting and protecting refugees or asylum seekers if their expulsion threatened inhuman treatment, church asylum was established with the aim of supporting communities and initiatives granted or intended something similar, the "Ecumenical Network Church Asylum in North Rhine-Westphalia" was founded. Comparable state networks were also created in Bavaria, Hesse, North Elbe, Lower Saxony, Saarland and Brandenburg.

Almost six months later, at another nationwide meeting in February 1994, the Federal Ecumenical Working Group on Asylum in the Church (BAG) was founded. Hermann Uihlein , Jürgen Quandt and Wolf-Dieter Just were elected as the three spokespersons for the BAG and a coordination council made up of two active members per federal state was formed. Together with the Asylum in the Church Network in North Rhine-Westphalia, an office was set up in Cologne, which should become the contact point for network members, communities and the public. Their tasks consisted of documenting and evaluating ongoing church asylum, supporting congregations granting church asylum, clarifying the legal background and possible consequences, public relations and lobbying work for the church asylum movement and for refugees as well as promoting further networking of the church asylum movement.

The Federal Working Group on Asylum in the Church has been a registered association since 1997. Its first managing director was Dirk Vogelskamp. He was followed by Martin Rapp and, in connection with the relocation of the office from Cologne to Bonn and from Bonn to Berlin, Beate Sträter in 1999, Verena Mittermaier in 2005 and Genia Schenke-Plisch in 2012.

Practice of church asylum in Germany

Church asylum has so far been granted by Protestant, Catholic and Jewish communities.

The establishment of a church asylum

The decision to grant church asylum is usually made by the parish councils (who run the parishes) or the parish councils assigned to the pastor (who heads the parish). These committees are then responsible for the accommodation and supply as well as the further operation of the asylum and immigration law procedures of the asylum seekers and the strategic procedure in a church asylum.

“Open”, “silent” and “secret” church asylums

Basically, a distinction is made between “open” and “quiet” church asylums.

  • In “open” sanctuaries, the parishes work together with the media and thus make their sanctuary known to the public. The publicity of such a church asylum is intended to strengthen the protection of those affected from state access and at the same time offers the opportunity to address the shortcomings in individual asylum procedures and in asylum law.
  • The public is initially not informed about a "quiet" church asylum. This procedure can also serve to protect those affected and should facilitate negotiations with the state authorities.

However, the state authorities are informed of all sanctuaries.

The so-called “secret” church asylums, about which neither the public nor the state authorities are informed, are not referred to by the BAG as “church asylums” but as “temporary admissions” or “temporary accommodations”.

The sanctuary has played a role as the assassin of the assassination of Reinhard Heydrich in May 1942 first into hiding and later with the help of Bishop Gorazd in Borromaeus Church (since 1945 Church of Saints Cyril and Methodius hide) in Prague could. Another known form of church asylum was the traveling church asylum in North Rhine-Westphalia from 1998 to 2000 .

Scope and Success of Church Asylum

According to Wolf-Dieter Just , there were around 550 church asylums in Germany up to the year 2000. Since then, there have been around 15 new church asylum cases each year, mostly with several people seeking protection. For 2005, the BAG counted 39 church asylums in which more than 120 people found refuge. According to a survey by the Federal Working Group on Asylum in the Church , there were 147 church asylums in Germany between 2004 and 2011, of which 133 (and thus approx. 90 percent) led to a solution, protecting refugees from unreasonable hardship and dangers to life, limb or freedom preserved.

Empirical studies by the BAG on church asylum from 1996 and 2001 came to the conclusion that church asylums were able to protect those seeking protection from inhuman hardship or danger to life and limb in more than 70 percent of all cases. In the period from 2004 to 2011, according to a survey by the BAG, 133 of 147 church asylums led to a solution that protected the respective asylum seekers.

According to the federal government, 498 deportations were delayed or prevented by church asylum in the first quarter of 2018.

Legal Aspects of Church Asylum in Germany

The church premises do not enjoy any legal exception to the rest of the sovereign territory of the state. State bodies such as the police and the public prosecutor's office have unrestricted access to the people residing there. Church properties enjoy no right to extraterritoriality .

Church asylum supporters in Germany, however, do not claim any legal freedom for themselves, but want to enforce the protective provisions of Article 16a of the Basic Law and various provisions of the Asylum Procedure Act (today's name: Asylum Act ) and the Residence Act through their behavior . They justify their actions above all with Art. 4 GG.

Church asylum had lost its practical importance since the hardship commissions were introduced . Representatives of the large regional churches have a seat and vote in the hardship commissions of all German federal states and can bring church aspects into the advice on a right of residence. As a result, cases of granting church asylum had become very rare or had fallen out of the public eye.

Recently there has been another increase in church asylums. No church asylums were applied for in Bavaria between 2001 and 2011, in 2014 there were more than 100 according to research by the Bavarian Broadcasting Corporation . According to information from the Asylum in the Church Working Group, the number of church asylums in Germany (for one or more people) increased by 79 in 2013 to 430 in 2014. One reason for the dispute with the state is the transfer of asylum seekers under the Dublin II Regulation to EU countries with poor asylum conditions (58 "Dublin cases" of church asylum in 2013, 378 in 2014).

The German Federal Minister of the Interior Thomas de Maizière criticized the practice of church asylum in January 2015. As the minister responsible for the constitution , he rejects church asylum in principle and fundamentally. As a Christian , however, he understands that the churches would accept refugees in individual cases from the point of view of mercy . The Bishop of Hildesheim Norbert Trelle had previously described church asylum at a meeting with Chancellor Angela Merkel and other CDU politicians as the last resort .

In February 2015, President Manfred Schmidt of the Federal Office for Migration and Refugees criticized the churches for using church asylum more and more often as a criticism of the European Dublin system of division of responsibilities. The two large churches and the Federal Office agreed on a procedure that will enable parishes and religious orders to continue to present individual cases in which particular hardships are feared within the framework of church asylum.

At the beginning of May 2018, the presiding judge of the fourth criminal senate of the Munich Higher Regional Court expressed a few points in the grounds of a judgment for an individual case, which should be relevant nationwide for further judicial church asylum decisions:

  • Neither the mere entry of a refugee into church asylum nor the conscious refusal by the authorities to take him out with police force automatically mean that the refugee concerned does not commit a criminal offense.
  • Refugees could not claim for themselves during the period of sanctuary per se a tolerance or a suspension of deportation.
  • Inaction by the authorities in the event of sanctuary does not mean that this is accompanied by discretionary or tacit tolerance.

In August 2018, the Federal Ministry of the Interior tightened the rules for dealing with church asylum. If, in the opinion of the Federal Office for Migration and Refugees, church congregations fail to abide by agreements in the future, those seeking protection have been considered “fugitive” according to the Dublin system since August 1st, although their whereabouts are known. This increases the period for deportation to 18 months.

literature

  • Markus Babo: Church asylum - church hikesie. On the relevance of a historical model with regard to the asylum law of the Federal Republic of Germany . Münster et al. 2003, ISBN 3-8258-5591-0 .
  • Jochen Derlien: Asylum. The religious and legal justification for fleeing to sacred places in Greco-Roman antiquity. Marburg 2003.
  • Gregor Herler: Church asylum law and church asylum in a democratic constitutional state. Dissertation University of Würzburg 2004.
  • Matthias Morgenstern : Church asylum in the Federal Republic of Germany. Historical development, current situation, international comparison. Wiesbaden 2003, ISBN 3-531-14067-1 .
  • Martin Schäuble : Asylum in the name of the father . Norderstedt 2003, ISBN 3-8311-5000-1 .
  • Christian Traulsen: The sacred asylum in the old world. For the protective function of the saint from King Solomon to the Codex Theodosianus. Mohr Siebeck, Tübingen 2004.

Web links

Footnotes

  1. ↑ Axel von Campenhausen : No unlawful spaces. Hundreds of cases of church asylum are reaching the limit of the acceptable zeitzeichen.de, accessed on January 31, 2016
  2. ^ Dieter Hesselberg: The Basic Law , Commentary on the Basic Law, 10th Edition, Hermann Luchterhand Verlag, Bonn 1996, page 155
  3. ↑ Martin Luther : Tractatulus Doctoris Martini Luttherii, Ordinarii Universitatis Wittenbergensis, De his qui, ad Ecclesias confugiunt, tam iudicibus secularibus quam Ecclesie Rectoribus et Monasteriorum Prelatis perutilis , 1517. Treatise on the ecclesiastical right of asylum. Translated from Latin into German and edited by Barbara Emme with the assistance of Dietrich Emme, Regensburg 1985. ISBN 3-9800661-1-8 . PDF download possible on the Gustav Siewerth Academy website
  4. ^ Reinhard Heydenreuter : Administration of criminal justice in the Bavarian possessions of the Hochstift Freising . In: Hubert Glaser (Ed.): Hochstift Freising. Contributions to the history of ownership . 1st edition. Wewel, Munich 1990, ISBN 3-87904-167-9 , p. 219 f . .
  5. ↑ Church Office of the EKD and Secretariat of the German Bishops' Conference (ed.): ... and the stranger who is in your gates. Common word of the churches on the challenges posed by migration and flight, Bonn 1997, p. 33.
  6. ↑ Some examples: "The bush drums will signal in Africa - don't come to Baden-Württemberg, you have to go to the camp there." Lothar Späth (CDU, when the first assembly camps for refugees were set up in 1982), quoted from: Jungle World from 15. July 1998
  7. ↑ “The boat in the south of Munich is overflowing. It has to be over now. That is why I repeat my demand that the south of Munich be spared from bogus asylum seekers with immediate effect. ” Erich Riedl ( CSU ) in: Süddeutsche Zeitung of April 16, 1992
  8. ↑ "Every year around 100,000 refugees come to Germany. Only three percent of them are eligible for asylum. The rest are economic refugees. ” Otto Schily (SPD) in: Berliner Zeitung of November 8, 1999.
  9. ↑ W.-D. Just: 20 years of church asylum movement . In: W.-D. Just, B. Sträter: Church asylum . A manual, Karlsruhe 2003, 142.
  10. ^ W. Wieland: Delivered . In: Refuge sought - found death , ed. von Asyl in der Kirche eV Berlin, International League for Human Rights, Refugee Council Berlin eV and PRO ASYL, Berlin 2003, p. 6f.
  11. ^ J. Quandt quoted from W.-D. Just: 20 years of church asylum movement , 142.
  12. ^ "Augustaplatz: Sketches from the night of the fire". In: taz of 22.06.1984, p. 18f.
  13. ↑ M. Krannich: The church asylum. An empirical study of the impact on community life . Berlin, 2006, p. 8.
  14. ↑ J. Passoth: No return to the "land of death" . In: W.-D. Just (ed.): Asylum from below. Church Asylum and Civil Disobedience - A Guide . Hamburg, 1993, p. 149.
  15. ↑ W.-D. Just: 20 years of church asylum movement . P. 142f.
  16. ↑ W.-D. Just: 20 years of church asylum movement . P. 143.
  17. ↑ W.-D. Just: 20 years of church asylum movement . P. 145.
  18. ↑ Nuremberg Declaration . In: W.-D. Just (ed.): Asylum from below. Church Asylum and Civil Disobedience - A Guide . Hamburg 1993, p. 209.
  19. ↑ tagesspiegel.de: The enemy in my house
  20. ↑ W.-D. Just: 20 years of church asylum movement . P. 145.
  21. ↑ The Charter of Groningen . In: Evangelical Academy Mülheim / Ruhr (ed.): Under the shadow of your wings… . Federal meeting of church asylum initiatives, Mülheim 1994, 80.
  22. ↑ See conception of the Ecumenical Network Church Asylum in North Rhine-Westphalia. In: Evangelical Academy Mülheim / Ruhr (ed.): Everyone is a sanctuary Church asylum initiatives in North Rhine-Westphalia . Mülheim 1993, no page numbers.
  23. ↑ Epd Nordrhein / Mittelrhein-Saar No. 102 from September 20, 1993.
  24. ↑ a b W.-D. Just: 20 years of church asylum movement . P. 146.
  25. ↑ Jewish community grants Muslim refugees "church asylum" from evangelisch.de June 27, 2014 [1] .
  26. ↑ W.-D. Just: 20 years of church asylum movement . In: W.-D. Just, B. Sträter (ed.): Church asylum. A manual . Karlsruhe 2003, p. 155.
  27. ↑ Kirchenasyl.de ( Memento of the original from August 9, 2007 in the Internet Archive ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.kirchenasyl.de
  28. ↑ D. Vogelskamp, ​​W.-D. Just: sanctuary church. An empirical study of the success and failure of sanctuary . Cologne 1996.
  29. ↑ a b W.-D. Just, B. Sträter: "Under the shadow of your wings ...". An empirical study on the success and failure of church asylum , Bonn 2001.
  30. ↑ "If a stranger lives with you ..." - Church asylum in the area of ​​the Protestant regional churches. (No longer available online.) Archived from the original on February 21, 2016 ; accessed on February 21, 2016 . Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. Page 9 @1@ 2Template: Webachiv / IABot / www.ekir.de
  31. ↑ zeit.de: Church asylum delayed deportations in almost 500 cases
  32. ↑ S. Töppler: Legal Aspects of Church Asylum . Selected problems of refugee and aliens law . Bonn 2001, pp. 18-28.
  33. ↑ http://www.br.de/nachrichten/oberbayern/kirchenasyl-hausham-112.html ( Memento from July 29, 2014 in the Internet Archive )
  34. ↑ http://story.br.de/kirchenasyl/#/chapter/1/page/4
  35. ↑ Kirchenasyl.de:
  36. ^ Refugees in Germany: De Maizière reprimands church asylum Spiegel.de, January 30, 2015. Accessed January 30, 2015
  37. ↑ Tagesschau.de: Criticism of Church Asylum ( Memento from February 25, 2015 in the Internet Archive )
  38. ^ German Bishops' Conference: Handout on current issues of church asylum, p. 12, see web links
  39. ↑ sueddeutsche.de May 3, 2018: Higher Regional Court confirms acquittal in "Freising church asylum
  40. ^ Arne Semsrott: Decree of the Ministry of the Interior: Regulations on church asylum are tightened. In: FragDenStaat.de. August 9, 2018, accessed November 6, 2018 .