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In times when Germany is the destination for immigration and flight
from all parts of the world, it makes sense to remember that this
country has primarily been an emigration area for centuries and the
history of many Germans until the recent past of emigration and
flight and exile. The essays in this volume describe how different
types of Protestant congregations abroad dealt with the political
and social crises and upheavals of the 20th century in their German
home countries and their host countries. The focus is on the years
after the First World War, National Socialism, the Second World War
and finally the period after 1945. It has been shown that
Protestant congregations abroad have repeatedly re-established
their relationship to the German country of origin and the
Protestant church in Germany over the course of the 20th century
had to define. With the topic of "foreign congregations", church
contemporary history research opens up an interesting field of
research that can be connected to current issues of migration and
global history.
Why did the Protestant culture of remembrance discover the
clergyman Karl Friedrich Stellbrink, who was executed by the
National Socialists, for itself only in the 1980s? Why are church
leaders like the Bavarian regional bishop Hans Meiser, who have
long been venerated as opponents of National Socialism, recently
regarded as no longer worth remembering? And why has Elisabeth
Schmitz's 1935 text, which described the "situation of German
non-Aryans" with great clairvoyance and called on the Protestant
Church to consistently stand up for the Jews, only recently enjoyed
national and international attention in research and remembrance
culture? The authors of this anthology address many other
questions. The contributions show that the Protestant history of
remembrance also has an active and functional relationship to its
present and says far more about the power of current economic
cycles in culture and politics than about the historical truth of
what is remembered. Christian actors and groups actively pursued
moral and political goals and formed their own identities through
the memory of Christian resistance. It shows what committed
promoters of remembrance can achieve when their goals are carried
by cultural and political trends. Not least at the interface
between personal commitment and zeitgeist it is decided why certain
personalities, texts or places receive a place in the memory of
Christian resistance, while others are forgotten or have to vacate
their place in the culture of remembrance.
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