Swedish Israel Mission in Vienna

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The Swedish Israel Mission in Vienna was the Austrian branch of a Swedish mission society that saw its task in the missionary work and care of Jews. The name " Israelmission " (or "Mission for Israel") refers to the basic missionary concern: Jews should be made familiar with the Christian faith. At the same time the activity had a diaconal character, which at times came to the fore due to the particular needs of the Viennese Jewish population. This charitable willingness to help often served as a missionary point of contact.

The Swedish Israel Mission began its activities in Vienna in 1920 and ended in 1974. It had its own house in Vienna- Alsergrund , Seegasse 16. Its activities took place in close association with the Evangelical Lutheran Church in Austria .

After the annexation of Austria to the German Reich , the Israel Mission helped the Jews , particularly evangelical converts of Jewish origin, who were strongly oppressed by the National Socialists , to leave Austria ; Most of the time, the - not exactly known - number of those supported on departure is given as around 3000. When historical accounts mention the work of the Swedish Israel Mission in Vienna, they almost always focus on this support for endangered Jews.

Seegasse 16 (2013); Above the entrance you can still read the word SWEDISCHE MISSION

Religious and social situation around 1920

Even after the Reformation and the Enlightenment, Austria remained a largely Catholic country. The tolerance patents of Joseph II gave some minorities limited rights: The Evangelical Churches and the Greek Orthodox Church in 1781 and the Israelite Religious Society in 1782. The German national Los-von-Rom movement led to numerous politically motivated converts before the First World War from the Catholic to the Evangelical Church. There was no specific religious motivation behind many of the Jews who converted to a church in the context of assimilation to the Christian majority society. Conversions to the Evangelical Church could therefore be based on different motives.

Since the peace treaty of St. Germain in 1919, there has been religious freedom in Austria for churches that are not officially recognized . This allowed free mission organizations not tied to a specific church to operate unhindered, except in the years 1934 to 1945 - the authoritarian governments also took measures in the religious field. During the Dollfuss / Schuschnigg regime only individual communities were affected; For example, the activities of Jehovah's Witnesses and Pentecostal churches were banned in 1936. The Israel mission was not affected during these four years. The rule of National Socialism had far more radical effects on the Christian communities - and, obviously, on an Israel mission in particular.

After the end of the First World War , i.e. from 1918, help for the needy Viennese population came from Swiss aid organizations and from Sweden. This help was then recognized by the naming of Schwedenplatz and Schwedenbrücke in Vienna. Specifically, u. a. the Swedish Lutheran Church . In addition to wealthy Jews, there were also many poor Jews in Vienna; many emigrated after the end of the war from Central and Eastern European regions that were formerly part of the Habsburg Monarchy or fled from contested areas.

Beginning

In 1875 the Swedish Israel Mission (Swedish: "Svenska Israelsmissions") was founded in Stockholm . The fact that she started a station in Vienna probably has to do with the large number of Jews in Vienna - around 200,000. In 1920 the Israel Mission sent two deaconesses to Vienna: Anna Karlsson-Lindskog and Martha Hellmann. There was a good cooperation with the Protestant Church in Vienna, and the Inner Mission provided rooms in the Protestant Diakonissenheim.

The house at Seegasse 16 (2011)

House in Seegasse 16

In March 1922, the Swedish Israel Mission acquired the house at Seegasse no.16 . This house was built by the Jewish architect Ludwig Schmidl . A girls' support association had it built as a school for poor Jewish girls. Staff could now live in this house and events for Jewish Christians and other interested Jews could take place.

Judaism in the district of Rossau

On the other side of the street, across from the house I bought, was the old Jewish cemetery in Rossau (Seegasse 9-11). “ Rossau ” is the name of part of the Alsergrund district, at that time “the center of the assimilated and wealthy Jewish upper middle class”. Many Jews lived in Rossau at that time, e. Partly wealthy doctors or lawyers; this part of the district is close to the University of Vienna , and it borders on the Leopoldstadt district with its traditionally high Jewish population; Many poor, Yiddish-speaking, Orthodox Eastern Jews lived there .

In addition to the cemetery, there were a few other important Jewish institutions in Seegasse itself: the “Gomle Hesed” health support organization was located in Seegasse 6, the “Jewish Widow Orphans Aid and Feeding Association” was in Seegasse 7, and in Seegasse 9 was the "old people's home of the Israelitische Kultusgemeinde", called "Israelitisches supply and infirmary" until 1933; this home was one of the largest and most modern in Europe.

There were other important institutions in the area, just a few minutes' walk from Seegasse 16: In the Müllnergasse there was a synagogue and the association “Frauenhort”, which campaigned for the clothing of poor Jewish schoolchildren, and in the Pramergasse the “Jewish School Association for the 9th district "and in the Rotenlöwengasse the sports and gymnastics club" Hapoel Hachadasch ".

Mission and Diakonia

The Jewish Orthodoxy in Vienna suspected this missionary commitment. The Israel mission was very active among children and young people; there were rumors that Jewish children were being hidden and baptized in the Israel Mission home, and in December 1922 there were tumults of angry opponents in front of the house, as reported in the press. The first head of the mission station, Emil Weinhausen, tried to maintain a good relationship with the Israelite religious community . Offensive proselytizing was then dispensed with. In 1923, rooms in this house were made available to the Protestant city ​​mission , which set up a branch for mother counseling there.

In 1924, the Viennese religion teacher Hans Haberl, experienced in ecumenical cooperation, took over the management of the mission station on a part-time basis. After his death in 1928, the rector of the Inner Mission , Hans Jaquemar , and from 1929 the Norwegian Israel missionary Dr. Arne Jonsen, who previously worked in Bethlehem . Due to the close cooperation with the Protestant Church in Vienna, it was possible for Jews who wanted to be baptized to receive conversion lessons in the house of the Israel Mission. Around 50 to 100 Jews converted to the Evangelical Church every year. Several wealthy Jews were baptized Protestants in holiday resorts in Upper Austria .

Deaconesses ("sisters") of the Israel Mission took part in the meeting of the Evangelical Alliance in Vienna, so they sought contact with responsible employees of other missionary and diaconal works in the field of Viennese Protestantism . Often the respective leader of the Israel mission also took part.

In 1936 the Israel Mission near Vienna acquired a summer home in Weidling near Klosterneuburg , Hauptstrasse 156: The “Schlößlhof”, sometimes called “Schwedenheim”, is used for child and youth care, as a retirement home and for training courses. B. A Ascension Conference 1936 of the Vienna Evangelical Alliance on the topics of the Oxford group movement as well as missions of the people , pagans and Jews .

Lectures and Institutum Judaicum

At the Israel Mission in Vienna, regular lectures were held on the subject of Judaism and the Judeo-Christian relationship , for example on the religious position of women in Judaism, the work of Martin Buber , the Jewish image of Jesus, the trial of Jesus and the fight against religious and secular hostility towards Jews. When the Institutum Judaicum Delitzschianum in Leipzig was closed in 1935 , its director at the time, Hans Kosmala , was able to continue the teaching activities of the institute in the house of the Israel Mission in Seegasse. He lectured there until he emigrated to Great Britain in 1939 . Erwin Reisner , who was expelled from Transylvania , also took part in the years 1935 to 1937. In the post-war period, this institute was continued at the University of Münster .

Help for threatened Jews

Escape to Austria 1933–38

Since Jews in the German Reich were oppressed and threatened from 1933 onwards, many Jews and Christians of Jewish descent and others fled. a. to Austria, especially to Vienna. The Israel Mission in Vienna took on needy Jews. Therefore, in 1936, the Vienna Evangelical Alliance recommended that the congregations associated with it pass on donations for “emigrant welfare” to the Israel Mission.

Also Frederik J. Forell , a pastor of Jewish descent, fled with his wife Magdalene to Vienna and took over in 1933 the management of the Israel Mission. After the annexation of Austria, he fled to France in 1938 and later to the USA .

Commitment to those wishing to leave the country

The events in Austria in March 1938 were observed throughout Europe. The Swedish Christian daily Svenska Morgonbladet headlined:

“Suicide epidemic in Austria. Prisons filled with opponents of the regime. Borders closed to Jewish refugees. "

From 1938, Pastor Göte Hedenquist took over the management of the Israel Mission in Vienna, who had been working here with his wife Elsa since 1936. As a Swedish citizen, he enjoyed a kind of “diplomatic immunity”.

A few days after the Anschluss, the SA carried out a house search at 16 Seegasse. The name "Swedish Society for Israel" had to be changed; it was then called: "Swedish Mission Stockholm, Mission Station Vienna". In July 1938, the Israel Mission was threatened with closure - unless it would support the emigration of Jews, which the National Socialists wanted at the time. The director of the Israel Mission, Birger Pernow, who had traveled from Stockholm especially, accepted this request from the standstill commissioner responsible for associations. For many Jews, the resulting collaboration was life-saving. Since the Nazi authorities began to exclude Jews from society immediately after Austria was annexed to the German Reich in March 1938, there was a great willingness to leave the country.

Hedenquist spoke repeatedly about the emigration of Jews with Adolf Eichmann in the Palais Rothschild , where the Central Office for Jewish Emigration in Vienna was then, an SS office . Hedenquist later reported on these negotiations - between two relatively young men, both just over 30 years old, by the way. According to the Hedenquist report, Eichmann tried to bring the Israel mission under his control as much as possible. Conversely, Hedenquist looked for ways to implement his concerns and discovered that Eichmann gave in quickly when Hedenquist suggested that a certain cause should perhaps first be obtained from a higher authority in Berlin.

In his memoirs, Hedenquist describes the emergency situation at the time:

"The rooms in Seegasse served as an emigration office, housing office, aid organization, lunch table and refuge for the abandoned and persecuted."

For those wishing to leave it was a gauntlet run. They had to go through a total of 16 instances. A large part of their wealth was stolen from them. A particular difficulty with the exit assistance was to find host countries - the willingness to accept refugees was low. The Israel Mission employed two reliable members of each youth group to get passports and other documents. The emigrants were given addresses to which they could turn abroad. These two employees were even able to work in an office at Eichmann's central office, which greatly accelerated the process.

The home in Weidling near Klosterneuburg was also included; a retraining course for emigrants took place in the summer of 1939. The Israel Mission in Vienna was well informed about the fate of Jews in Eastern Europe. As early as the end of 1939, the mission's annual report, which was only circulated in small numbers, indicated that the Germans had already murdered thousands of Jews in occupied Poland. The Israel Mission did not make its information public, neither in Sweden nor in Vienna. Their reluctance was in line with the line taken by the Swedish government , which had instructed the Swedish press to avoid criticism of Germany as much as possible. Since historians are currently focusing more and more on Sweden's relationship to the Holocaust , there is also greater interest in the Swedish Israel Mission and its station in Vienna, whose emigration aid is comparable to that of the Grüber office in Berlin.

When advising and supporting unsettled Jews who came to the Israel mission, the missionary concern was taken into account. This can be traced back to the memories of the deaconess Greta Andrén, who after her return to Sweden published a book in which she presented experiences from her time in Vienna: A Letter from Christ . It is about a Viennese Jew who comes to the Israel mission looking for help. She is invited to the service and visits it. One of the bible words heard there follows her: "Let us love him, because he first loved us ..." ( 1 Jn 4:19  EU ). In addition to practical help, it was also about bringing Jews closer to the Christian faith.

Even if the Israel Mission wanted to convey the Christian faith, the willingness to be baptized was not a requirement in order to receive support. The baptism classes lasted half a year or a whole year - so it wasn't about getting large numbers of baptisms quickly.

Hedenquist states that several services were held every Sunday and that he “officially” had about 100 employees with an “employment card” issued by him. This employment with a Swedish employer offered temporary protection from 1938 onwards. You and many others were able to leave.

In addition to the help to be able to leave the country, it was also about the current situation of the Jews still living in Vienna. In 1938 the Israel Mission set up a meal in an inn that was attended by up to 125 people a day.

The number of refugees supported

Hedenquist reports that the Israel Mission supported “over 3,000 Christians of Jewish descent and Jews” with their departure. This number is confirmed by historians of different directions: Von Trinks in his account of the history of the Swedish Israel Mission in Vienna as well as in studies on the persecution of Austrian Jews, Jewish Vienna, Austria's international relations in the 20th century and in helping "non-Aryan Catholics" . This figure is also adopted by the media.

In addition to the mostly mentioned number of 3,000 or more Jews, there is only about half as high an estimate by Pammer, which is based on a list of the Israel Mission from November 1939, according to which 1256 Jews had been helped with their departure. According to this list, England and Sweden were the most important refugee countries. Since the possibility of leaving the country was severely restricted after the beginning of the war, Pammer estimates the total number to be only slightly higher than in this list, namely at around 1,500. This list shows 242 refugees from Vienna for the destination country Sweden, an only slightly higher number than in a report by Walter Neuhaus named 150, which is limited to young people.

The above-mentioned report by Walter Neuhaus provides a glimpse of a single group of refugees. At the end of 1938 Neuhaus, a Jew, managed to emigrate to Stockholm. Together with several other young communists, he sought contact with other Austrians with a view to political persuasion. You spoke to Pastor Johannes Jellinek, the head of the Israel Mission there. Neuhaus states that the Israel mission, probably as early as 1938, brought "around 150 young people to Sweden", including around 100 living in Stockholm. Neuhaus and his friends wanted to get the addresses of these Austrians and gave as a pretext to plan an Austria evening. Jellinek's answer, given by Neuhaus, sounded casual and tolerant: "Watch out, you don't have to take me with the abuse, I know exactly who you are, but I'll give you the addresses anyway." Of these 100 people living in Stockholm came the first Evening around 80.

Although many Jews were supported in their departure and thus saved, Hedenquist had to regret to see in retrospect that “a far larger number of our friends could not be saved”. As part of their pastoral care, the employees of the Israel Mission had tried to prepare the Jews seeking help for situations in which they would not notice God's love. Bible verses such as “Yet I will always remain with you” ( Psalm 73:23) or “Who can separate us from the love of God in Christ Jesus?” ( Romans 8:35) could be applied to such situations .

Division of labor in helping to leave the country

Because of its limited resources, the Israel Mission had to concentrate on evangelical Jewish descent in providing support for emigration, so it proceeded strongly from a denominational point of view. For Catholic Jews there was the Archbishop's Aid for Non-Aryan Catholics , while the Quakers took care of the non-denominational Jews . The faithful Jews were looked after by the Israelitische Kultusgemeinde Wien , the effectiveness of which in turn depended on the support of the Jewish communities in the receiving countries, for example in the case of Sweden the Swedish-Jewish community in Stockholm. So there was a kind of “division of labor” between these supporting organizations. The head of the Catholic aid agency, Ludger Born , expressed his appreciation for the evangelical mission to Israel:

“This house unfolded an extremely beneficial activity for the racially persecuted. In 1941 the Gestapo banned all work. Pastors and sisters were forced to return to Sweden. Unfortunately, the collaboration ended very soon. "

Officially ordered closure

After “constant arguments with the Gestapo”, Hedenquist had to leave Vienna in March 1940. His Swedish co-worker Pastor Johannes Ivarsson took over the management. In 1941 the National Socialist rulers changed their policy towards the Jews - from expulsion to murder. From their point of view there was no longer any function for the Israel Mission in Vienna, and they ordered their closure in the summer of 1941, and the staff had to leave Vienna in July 1941, with the exception of the home director Anna-Lena Peterson, who came to Vienna in 1938. She was responsible for the old people's home in Weidling near Klosterneuburg , where Jews who had become homeless were also taken in. Peterson was allowed to stay until November 1941 to arrange for the residents to move to the now vacant house at 16 Seegasse. This house was now a sick and old people's home for Jews and Christians of Jewish descent.

At the beginning of 1942, Pastor Max Monsky reported at a meeting of the Vienna Evangelical Alliance

“About his service to the Jewish Christians in Seegasse. He asks the alliance whether a free church would provide a room for worship services for Jews if no suitable church room could be found. "Monsky was replied that" mission to Jews "is forbidden and that community members of Jewish origin" of course take part in the general services of their free church ”. Regarding the practice in the Evangelical Church at that time, however, contemporary witnesses report that Protestants of Jewish descent were often sent up to the gallery in the services of their previous parishes or were no longer wanted at all. At that time, a total of 8,000 Jews formally belonged to the Evangelical Church, although only some of the members regularly attended church services.

In 1943 Monsky was commissioned by the Evangelical High Church Council to provide pastoral care in the house at 16 Seegasse. He held a weekly prayer service for about 30 participants. Monsky states that the inmates of this home were initially saved from access by the Gestapo , but were eventually transported to the Theresienstadt ghetto , including around 25 Protestants.

post war period

After the end of the war, Sister Anna-Lena Peterson returned to Vienna in 1946, commissioned by the Swedish aid organization “Save the Children” ( Rädda Barnen ), which was able to work on the premises of the Swedish Israel Mission. It was not until 1951 that the house at 16 Seegasse was returned to the Israel Mission, and services could again be held in the “ Messias Chapel ” located in the house .

During the occupation (1945–55), Seegasse belonged to the American sector, while Lower Austria surrounding Vienna was part of the Soviet occupation zone - this was also where the “Schwedenheim” in Weidling was located; after the end of the war it served the Vienna Evangelical Church as a leisure home. From 1958 it was used again by the Israel Mission as a retirement home.

Move from mission to dialogue

In the post-war period, pastor Felix Propper's work was influential. He was of Jewish descent and was baptized Protestant at the age of 16. He took up the profession of lawyer; During the war he then studied Protestant theology in southern France. As a parish vicar in Switzerland there was close contact with Emil Brunner . His non-Jewish wife Leopoldine Propper and their children (including Gertraud and Gerold) were able to emigrate to Sweden in 1939 through the agency of the Swedish Israel Mission.

Propper became a pastor in Austria in 1948. In 1951 he was commissioned by the Evangelical Superintendent of Vienna to be a mission to the Jews and appointed to serve in the Swedish Israel Mission. Under him there was a shift away from the concept of mission to the Jews, instead emphasis was placed on dialogue . With this departure from the mission, however, the missionary-motivated donations ceased, which resulted in a corresponding reduction in employees, activities and thus less space required.

Since 1960, the “Messias Chapel” has also been used as a preaching station for the Evangelical Parish of Inner City (this station eventually became an independent Protestant parish in 1999). Since 1961, Adolf Rücker has been the pastor responsible for it.

The house at 16 Seegasse was acquired by the Lutheran Church in 1974 when the Swedish Israel Mission withdrew completely in Vienna, as in many other European capitals outside Sweden. Moving away from mission to the Jews corresponded to a widespread church trend; An official determination of this turning away on the basis of a two-way theory, according to which God walks different paths alongside each other with Jews and Christians, came only late in Austria (1996 declaration of principles of the Reformed Church ).

Historical research and assessment

Ulrich Trinks (2001) provides a comprehensive presentation (see literature below). Detailed descriptions of the history of their house - written by Wolfgang Zagler - were posted by the Evangelical Parish on their website (see links below). Thomas Pammer wrote a diploma thesis in Scandinavian Studies on the Vienna Israel Mission during the Nazi era (2012).

There are also other approaches. Today's self-critical assessment of the history of the Evangelical Church during the Nazi era highlights the use of the Israel mission as a positive counterexample. Hermann Miklas said in a sermon in 1988: "The Swedish mission in our century saved the last spark of honor for Protestantism in Vienna!" And Michael Bünker sees Seegasse as an island that emerges from the "failure history" of the Evangelical Church (2001) .

Ilse Aichinger dealt literarily with her own memory of the Israel mission. Her mother was a Jewish doctor and her mother was deported and murdered. Ilse, born in 1921, was part of a Bible study group in the Israel Mission as a teenager. Her poem Seegasse , written around 1954, expresses her disappointment that the employees of the Israel Mission were unable to save many Jews from deportation, ultimately leaving Vienna themselves, leaving their Jewish friends defenseless.

Free Church Jewish Mission

In the decades around 1900, Vienna had a Jewish population of around a tenth. Jews were often among the new members of growing Christian communities. A prominent example of this is Hans Herzl, the son of Theodor Herzl , who was baptized in a Baptist church in 1924 . He had come to the Baptist church through work colleagues at Union Bank, that is, through personal contact. This Baptist church was open to Jews even during the Nazi era.

Signature and stamp of the preacher Hanoch Friedrich Gerstl

A Swede of Austrian-Jewish descent, the evangelical Christian Hanoch Gerstl (1899–1956), was more oriented towards the free church. Although he did not work with the Israel Mission in Seegasse, he was "head of the Swedish Evangelical Mission Immanuel ". From 1937 he tried to set up a Jewish Christian group in Vienna. At the end of 1941 or a little later he left Vienna.

The remark made at a meeting of the Evangelical Alliance in early 1942 that believers of Jewish origin “naturally take part in the general services of their free church” is in any case an indication that there were such in the free churches.

In addition to the Protestant Swedish Israel Mission, there were isolated Jewish missionary activities, but on a smaller scale.

literature

  • Karl Fischer , Franz Parak, Maria Wirth: Austria - Sweden. The interstate perceptions 1945-1995 in retrospect. In: Oliver Rathkolb , Otto M. Maschke, Stefan August Lütgenau (eds.): Seen with different eyes. International perceptions of Austria 1955-1990. Austrian National History after 1945 , Vol. 2. Vienna 2002, pp. 423–463.
  • Franz Graf-Stuhlhofer (Ed.): Evangelical Alliance in Vienna from the First Republic to the Nazi era (1920–45). Edition of the meeting minutes and programs (= studies on the history of Christian movements of the Reformation tradition in Austria; 2). VKW, Bonn 2010 (the person register lists several employees of the Swedish Israel Mission).
  • Göte Hedenquist: 50 Years of the Swedish Mission in Vienna, in: Christ Bote No. 32, Parish AB Vienna Altersgrund, 1972
  • Göte Hedenquist: My encounter with Adolf Eichmann, in: Schweden in Österreich Vol. 11 (1988) No. 2, pp. 7-10.
  • Habrainer / Lamprecht: Seegasse 16 - Swedish Israel Mission, in: So that a consistently Christian environment was created for us children, CLIO Graz 2010, p. 143
  • Habrainer / Lamprecht: Pastor Göte Hedenquist - Help for the persecuted, in: So that a Christian environment was created for us children, CLIO Graz 2010, pp. 143-145
  • God Hedenquist: Undan Förintelsen. Svensk hjälpverksamhet i Vienna under Hitlertiden (Swedish; i.e. in German: Escaped from annihilation. Swedish aid in Vienna during the Hitler period). Älvsjö (in Stockholm) 1983.
  • Steven Koblik: The Stones Cry Out. Sweden's Response to the Persecution of the Jews, 1933-1945. Schocken 1987 (Pb New York 1988); in Swedish translation: Stephen Koblik: Om vi ​​teg, skulle stenarna ropa. Sverige och judeproblemet 1933-1945. Stockholm 1987, especially pp. 96-119.
  • Gabriella Lindholm: Living History in Vienna. On the work of the Swedish Mission in Vienna. In: Wiener Geschichtsblätter 58, 2003, pp. 62–67.
  • Traude Litzka: Church aid for persecuted Jews in the Vienna area 1938–1945. With a focus on the "Archbishop's Aid for Non-Aryan Catholics" (PDF; 1.4 MB). Unprinted dissertation at the University of Vienna 2010.
  • Georg Molin: Judaism and Mission to the Jews in Vienna . In: Judaica 8, 1952, pp. 207-223.
  • Austrian-Swedish Society (Ed.): Memories of Sweden. Austrians in Sweden - Swedes in Austria in the years 1938–1945 (= Sweden - Austria; 2). Vienna 1988. Therein reports by Göte Hedenquist (p. 7-10), Malla Granat-Horn (Quaker; p. 11), Anna-Lena Peterson (p. 12-17), Walter Neuhaus (p. 39f).
  • Thomas Pammer: "Barnen som var räddning värda"? The Swedish Israel Mission in Vienna 1938–1941, its Kindertransporte and the literary and scientific discourse (PDF; 816 kB). Unprinted diploma thesis for Scandinavian studies at the University of Vienna 2012. Pammer verwertete u. a. the correspondence of the Israel Mission in Vienna with the headquarters in Stockholm (in the archive of Svenska Kyrkan in Uppsala) and with the Austrian Evangelical High Church Council (in its archive in Vienna).
  • Herbert Rosenkranz : Disenfranchisement, persecution and self-help of the Jews in Austria, March to October 1938 . In: Gerald Stourzh , Birgitta Zaar (ed.): Austria, Germany and the Powers. International and Austrian aspects of the “Anschluss” from March 1938. Verlag der ÖAW , Vienna 1990, pp. 367–417, there 411f (uses archives of the General Administrative Archives , Vienna, and the Yad Vashem Archives).
  • Ulrich Trinks : The Swedish Mission in Seegasse . In: Dialog. Christian-Jewish Information , No. 43, 2001, pp. 12-18. Reprinted in: Amt und Gemeinde. Theologisches Fachblatt , 52, 2001, p. 286f (summarized historical presentation; used the annual reports of the Israel mission and in the journal Christ Messenger. Quarterly letter of the Swedish Mission for Israel , 1963 and 1972, printed reviews by Hedenquist).
  • Herbert Unterköfler: The Evangelical Church in Austria and its “Jewish Christians”. In: Yearbook for the History of Protestantism in Austria 107/108, 1991/92, pp. 109-138.

Web links

Individual references, comments

  1. ^ Rudolf Leeb, Maximilian Liebmann , Georg Scheibelreiter, Peter G. Tropper: History of Christianity in Austria. From late antiquity to the present (series Austrian history , edited by Herwig Wolfram ). Vienna 2003; from p. 145 on the Reformation; P. 392 on the Los-von-Rom movement, then on the 20th century.
  2. ^ Franz Graf-Stuhlhofer (Ed.): Fresh water on arid land. Festschrift for the 50th anniversary of the Federation of Baptist Congregations in Austria (= Baptism Studies ; Vol. 7). Kassel 2005, pp. 207–212 (Chapter. Freedom of Belief ).
  3. ^ Rudolf Leeb, Maximilian Liebmann , Georg Scheibelreiter, Peter G. Tropper: History of Christianity in Austria. From late antiquity to the present (series Austrian history . Vienna 2003, pp. 413–422 (Ständestaat), pp. 423–439 (Nazi regime).
  4. ↑ Fischer u. a .: Austria - Sweden , 2002, p. 428.
  5. ^ Trinks: The Swedish Mission , 2001.
  6. ↑ For Svenska Israelsmissions see the Swedish Wikipedia sv: Svenska Israelsmissions .
  7. ↑ The Evangelical Parish of Alsergrund: 1920–1938 indicates “November 1920” for this posting, Trinks: Die Schwedische Mission , 2001, “1920”, on the other hand Pammer: Barnen , 2012, p. 17 “Beginning of 1921”.
  8. ^ Karlsson took part in meetings of the Vienna Evangelical Alliance in April 1921 and in 1930–34. See Graf-Stuhlhofer: Evangelical Alliance , 2010; see there the register of persons, also for the other names of employees. Karlsson left Vienna in 1935.
  9. ↑ Hellmann took part in meetings of the Vienna Evangelical Alliance in April 1921 and in 1927–38 (after the annexation of Austria she was expelled). See Graf-Stuhlhofer: Evangelical Alliance , 2010.
  10. ^ Address: Vienna 18, Canongasse 11. Next to it, on the corner of Hans Sachs-Gasse, was the Evangelical Hospital .
  11. ^ Parish Alsergrund for the years 1920–1938.
  12. ↑ In addition Ursula Prokop: Traces of Jewish Vienna. The school of the Israelite Girls Support Association in Rossau ( Memento of the original from October 17, 2014 in the Internet Archive ) 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. . In: David. Jewish culture magazine. Issue 85, 6/2010. @1@ 2Template: Webachiv / IABot / www.davidkultur.at
  13. ^ Parish of Vienna Alsergrund on the girls' school (1910–1920) .
  14. ^ So Pammer: Barnen , 2012, p. 18.
  15. ↑ So Ursula Prokop: Traces of Jewish Vienna. The school of the Israelite Girls Support Association in Rossau ( Memento of the original from October 17, 2014 in the Internet Archive ) 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. . In: David. Jewish culture magazine. Issue 85, 6/2010. @1@ 2Template: Webachiv / IABot / www.davidkultur.at
  16. ↑ Lella Hofbauer, Ruth Koblizek: Juden am Alsergrund ( Memento of the original dated February 2, 2013 in the Internet Archive ) 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. (PDF; 996 kB), p. 24. The following Jewish institutions are also listed there. @1@ 2Template: Webachiv / IABot / www.bezirksmuseum.info
  17. ^ Pammer: Barnen , 2012, p. 18.
  18. ^ A missionary Weinhausen is mentioned in the minutes of the Vienna Evangelical Alliance in 1922 and 1924. See Graf-Stuhlhofer: Evangelical Alliance , 2010.
  19. ↑ Trinks: The Swedish Mission , 2001: "... Weinhausen, has obviously been able to moderate this antagonism with clever restraint".
  20. ↑ Unterköfler: The Evangelical Church , 1991/92, p. 117f.
  21. ↑ Hans Jaquemar: Inner Mission. The development and work of organized Christian charity in the Evangelical Church of Austria . Vienna 1951, p. 154.
  22. ^ About his work see Franz Graf-Stuhlhofer (Ed.): Hans Haberl (1868–1928), reprint of a commemorative publication from 1968. In: Yearbook for the history of Protestantism in Austria 130 (2014) pp. 119–134.
  23. ↑ Trinks: The Swedish Mission , 2001, gives the number 100, based on the annual reports of the Israel Mission; Pammer: Barnen , 2012, p. 19, gives about 50 for the years 1932 to 1937, based on a book by Lars Edvardsson: Kyrka och judendom. Svensk judemission med särskild hänsyn till Svenska Israelsmissionens verksamhet 1875-1975 . Lund 1976, p. 172.
  24. ↑ Unterköfler: The Evangelical Church , 1991/92, pp. 118f.
  25. ↑ This can be seen from the minutes (with lists of participants) at Graf-Stuhlhofer: Evangelical Alliance in Vienna , 2010.
  26. ^ Rolf Aurich et al. (Ed.): Fritz Lang . Life and Work, Pictures and Documents, 1890–1976 . Jovis, Berlin 2001, ISBN 3-931321-74-6 , p. 258.
  27. ↑ May 21, 1936; see Graf-Stuhlhofer: Evangelical Alliance in Vienna , 2010, p. 110f.
  28. ^ Trinks: The Swedish Mission , 2001.
  29. ^ Website of the coordinating committee for Christian-Jewish cooperation, about Hans Kosmala ( memento of October 29, 2007 in the Internet Archive ) (1903–1981).
  30. ↑ Black: Felix Propper ( Memento of the original from June 6, 2014 in the Internet Archive ) 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. (PDF; 3.2 MB), 2007, p. 4. @1@ 2Template: Webachiv / IABot / museum.evang.at
  31. ↑ The institute was re-established in Münster in 1948. For Kosmala see the website of the parish Alsergrund about Dr. Hans Kosmala .
  32. ^ Graf-Stuhlhofer: Evangelical Alliance in Vienna , 2010, p. 108f. The “Protestant migrants” mentioned in the protocol were Protestant Germans of Jewish descent who had fled to Austria.
  33. ^ Pammer: Barnen , 2012, pp. 18 and 21; Parish of Alsergrund: 1920–1938 ; Ernst Hornig (ed.) names the year the service begins : The Confessing Church in Silesia 1933-1945. History and documents . Göttingen 1977, p. 56, but 1934.
  34. ↑ On March 17, 1938, p. 1. Translated by Pammer: Barnen , 2012, p. 20, who describes Svenska Morgonbladet as “a liberal newspaper close to the free churches”.
  35. ↑ He lived from 1907 to 1996. About him see the Swedish Wikipedia: sv: Göte Hedenquist . It appears in the minutes of the Evangelical Alliance in December 1936 and from April 1938 to March 1940. See Graf-Stuhlhofer: Evangelical Alliance in Vienna , 2010.
  36. ↑ As formulated by Trinks: The Swedish Mission , 2001.
  37. ↑ Pammer: Barnen , 2012, p. 21.
  38. ↑ Göte Hedenquist: GESTAPO and GEMIPO, the secret mission police . In: Christusbote, 1963, No. 9, pp. 133-137. Trinks: Die Schwedische Mission , 2001, refers to this report by Hedenquist , and also other specialist literature is based on representations by Hedenquist about it, e.g. Fischer et al. a .: Austria - Sweden , 2002, p. 429, Pammer: Barnen , 2012, p. 31.
  39. ↑ The contemporary witness Björkman-Goldschmidt, who presumably relied on Hedenquist's personal descriptions, explained this tactic as follows: “Hedenquist succeeded through cunning in exploiting the animosities between Eichmann and Himmler for himself. When he subduedly considered whether he should submit the question to Reichsführer SS Himmler, Eichmann reacted irritably and signed immediately, in order to show who really had to decide here. ”See Renate Schreiber (ed.): It happened in Vienna: Memories of Elsa Björkman-Goldschmidt. Vienna u. a. 2007, p. 396.
  40. ↑ Göte Hedenquist: 50 Years of the Swedish Mission in Vienna . In: Christusbote Nr. 32, 1972. Quoted in Trinks: The Swedish Mission , 2001; there further information from Hedenquist.
  41. ↑ Pammer: Barnen , 2012, p. 30, confirming a statement by Hedenquist.
  42. ↑ Koblik: Om vi ​​teg , 1987, p. 99. According to Pammer: Barnen , 2012, p. 46.
  43. ↑ Pammer: Barnen , 2012, p. 10.
  44. ↑ The time you worked in Vienna, 1934–1941, according to Schwarz: Felix Propper ( Memento of the original from June 6, 2014 in the Internet Archive ) 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. (PDF; 3.2 MB), 2007, p. 5, who calls her book “a touching book”. @1@ 2Template: Webachiv / IABot / museum.evang.at
  45. ↑ Reading excerpt from the book by Greta Andrén: Ein Brief Christi. Wuppertal, 2nd edition 1977 (Swedish original 1944).
  46. ^ Pammer: Barnen , 2012, p. 88.
  47. ↑ According to Parish Alsergrund: Anna-Lena Peterson half a year, according to Hedenquist (Pammer: Barnen , 2012, p. 20) a full year.
  48. ^ Pammer: Barnen , 2012, p. 25.
  49. ↑ Quoted from Trinks: The Swedish Mission , 2001.
  50. ^ Trinks: The Swedish Mission , 2001
  51. ↑ Rosenkranz: Entrechtung , 1990, p. 412.
  52. ↑ Ursula Prokop: Traces of Jewish Vienna. The school of the Israelite Girls Support Association in Rossau ( Memento of the original from October 17, 2014 in the Internet Archive ) 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. . In: David. Jewish culture magazine. Issue 85, 6/2010. @1@ 2Template: Webachiv / IABot / www.davidkultur.at
  53. ↑ Karl Fischer u. a .: Austria - Sweden , 2002, p. 429.
  54. ↑ Litzka: Church help for persecuted Jews , 2010, pp. 145f.
  55. ↑ z. For example, the Vienna district website on churches in the 9th district states that "over 3,000 people, mainly Jews and also Christians of Jewish descent, were helped to leave Austria", who were thus "saved from deportation to the extermination camps". Similar to ORF Religion 2001 about the Israel mission : "Between 3,000 and 3,500 people were saved from being attacked by the Nazis."
  56. ↑ This list is in the archives of the Evangelical Church in Austria; so Pammer: Barnen , 2012, p. 32f, where he takes over from a housework by Hans Peter Pall: The relevance of the 'foreigners' in Austria for church history. About the work of the Swedish Israel Mission in Vienna and their house at Seegasse 16 . Unprinted term paper, University of Linz 1999, p. 25.
  57. ^ Neuhaus lived from 1919 to 1990. Documentation archive of the Austrian resistance : memory report by Walter Neuhaus . The Neuhaus report was also published in print by the DöW: Jüdische Schicksale. Reports from the persecuted. Vienna 1992, p. 422f. See also Walter Neuhaus: A few remarks about my time when I emigrated to Sweden . In: Austrian-Swedish Society (ed.): Memories of Sweden , 1988, p. 39f.
  58. ^ Pammer: Barnen , 2012, p. 23.
  59. ↑ Pammer: Barnen , 2012, pp. 28–31.
  60. ↑ Karl Fischer u. a .: Austria - Sweden , 2002, p. 429.
  61. ↑ Clemens Maier-Wolthausen: In the field of tension between Jewish solidarity and national interests. The Swedish-Jewish community in Stockholm and the emigration efforts of German Jews , in: Beate Meyer, Francis R. Nicosia, Susanne Heim [Eds.]: "Whoever stays, sacrifices his years, maybe his life" - German Jews 1938–1941 . Wallstein, Göttingen 2010, pp. 192–206
  62. ^ Ludger Born: The Archbishop's Aid for Non-Aryan Catholics in Vienna . Vienna 1978, p. 125. Quoted from Litzka: Church help for persecuted Jews , 2010, p. 145.
  63. ^ Trinks: The Swedish Mission , 2001.
  64. ↑ She lived from 1904 to 1990. See the description of her work on the website of the parish Vienna Alsergrund: Peterson . The lists of participants of the Evangelical Alliance only mention it at the end of 1938. See Graf-Stuhlhofer: Evangelical Alliance , 2010.
  65. ↑ Peterson wrote the following essay: Love that cannot be canceled . In Heinrich Fink (ed.): Stronger than fear. The six million who couldn't find a savior. Union, Berlin 1968, pp. 106-109.
  66. ↑ Then the home was also locked and stood empty; Parish Alsergrund: Peterson interview , Fischer u. a .: Austria - Sweden , 2002, p. 430.
  67. ↑ Parish of Vienna Alsergrund on The War Years (1938–1945)
  68. ↑ Meeting on January 5, 1942. See Graf-Stuhlhofer: Evangelische Allianz , 2010, p. 152.
  69. ^ Pammer: Barnen , 2012, pp. 22 and 39.
  70. ↑ Reported by Trinks: The Swedish Mission , 2001, based on a seminar paper at the University of Vienna that is repeatedly cited in the specialist literature, by Monika Nüchtern: The Evangelical Church in Austria and Judaism after 1945. 1988.
  71. ^ Pammer: Barnen , 2012, p. 22.
  72. ↑ Max Monsky: In the fight for Christ. Experiences and experiences . Self-published, Vienna 1957, p. 130.
  73. ^ Parish Vienna Alsergrund about Peterson . Memories of the auxiliary work at that time, e.g. B. Clothing edition, with Renate Schreiber (ed.): It happened in Vienna: Memories of Elsa Björkman-Goldschmidt . Vienna u. a. 2007, pp. 300-304.
  74. ↑ Propper lived from 1894 to 1962. For his biography see Schwarz: Felix Propper ( Memento of the original from June 6, 2014 in the Internet Archive ) 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. (PDF; 3.2 MB), 2007. @1@ 2Template: Webachiv / IABot / museum.evang.at
  75. ↑ Black: Felix Propper ( Memento of the original from June 6, 2014 in the Internet Archive ) 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. (PDF; 3.2 MB), 2007, p. 2f. @1@ 2Template: Webachiv / IABot / museum.evang.at
  76. ↑ A short biography of the daughter (and contemporary witness) Gertraud, born in 1932 .
  77. ↑ He was interviewed by Pammer: Barnen , 2012 (there pp. 12, 132, etc.).
  78. ^ Texts by Propper were published in 2006, i.e. posthumously, as a book under the title The Church and Her Jews . Discussed by Schwarz: Felix Propper ( Memento of the original from June 6, 2014 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. (PDF; 3.2 MB), 2007, pp. 5–10. @1@ 2Template: Webachiv / IABot / museum.evang.at
  79. ↑ To the work of Propper and to the further use of the house in the Seegasse see Trinks: The Swedish Mission .
  80. ↑ In a radio sermon in 1972 , as part of the 50th anniversary of the Israel Mission in the house on Seegasse, Rücker mentions that the Swedish mission operating there “saved thousands from certain death”.
  81. ↑ Parish Alsergrund: 1945–73
  82. ^ Reformed Church Gazette, vol. 73, 1996, issue 11.
  83. ↑ Wolfgang Zagler is a university professor for rehabilitation technology at the Vienna University of Technology . See TU Vienna: Zagler .
  84. ↑ It also deals with the history of research; see Pammer: Barnen , 2012, pp. 8–10.
  85. ↑ Farewell sermon for Anna-Lena Peterson on September 25, 1988.
  86. ^ ORF religion on Nov. 8, 2001.
  87. ↑ On Aichinger's allusions to the Israel mission in Vienna, see Pammer: Barnen , 2012, pp. 35–40. There is also an interpretation of the poem and references to other texts by Aichinger. - See also Roland Werneck: The cheering of Jerusalem seeped away in the Seegasse. In: Michael Bünker, Karl Schwarz (ed.): Protestantism and literature . Vienna 2007, pp. 321–337. See also Aichinger, Ilse: Schweden in Wien ( Unglaubworthige Reisen , 27), in: Der Standard of June 14, 2002.
  88. ^ Franz Graf-Stuhlhofer: Public Criticism of National Socialism in the Greater German Reich. Life and worldview of the Viennese Baptist pastor Arnold Köster (1896-1960) (= historical-theological studies of the 19th and 20th centuries; 9). Neukirchen-Vluyn 2001, p. 35f.
  89. ^ Molin: Judentum und Judenmission , 1952, pp. 217 and 219; Franz Graf-Stuhlhofer: Public criticism of National Socialism in the Greater German Reich. Life and worldview of the Viennese Baptist pastor Arnold Köster (1896-1960) . Neukirchen-Vluyn 2001, p. 224f.
  90. ↑ See http://collections.ushmm.org/findingaids/1999.52.1_01_fnd_en.pdf
  91. ^ Franz Graf-Stuhlhofer: Public Criticism of National Socialism in the Greater German Reich. Life and worldview of the Viennese Baptist pastor Arnold Köster (1896-1960) (= historical-theological studies of the 19th and 20th centuries; 9). Neukirchen-Vluyn 2001, p. 225.
  92. ^ Website Albert Ottenbacher.
  93. ↑ From the end of 1937 to the end of 1941 he took part in individual meetings of the Evangelical Alliance. See the register at Graf-Stuhlhofer: Evangelical Alliance , 2010.
  94. ↑ Meeting on January 5, 1942. See Graf-Stuhlhofer: Evangelische Allianz , 2010, p. 152.