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• W1489678044 abstract "A Church Divided: German Protestants Confront Nazi Past, by Matthew D. Hockenos. Bloomington: Indiana University Press, 2004. 269 pp. $29.95. Dense, packed with detail, and exceedingly well researched, Matthew D. Hockenos's fine study is first English language book to thoroughly address how German Protestants came to terms with complicity in and complacency toward Nazi rule. By examining key Protestant leaders and theologians including Hans Asmussen, Karl Barth, Otto Dibelius, Hermann Diem, Hans Iwald, Hans Meiser, Martin Niemdller, Helmut Thielicke, and Theophil Wurm, Hockenos builds a master narrative of key 1945-1950 period detailing sometimes heartening, but more often times disappointing, postwar response of German Protestantism to its own actions and inactions during Third Reich. Hockenos does an admirable job of delivering in a clear and concise manner divisions within German Protestantism from 1933 through 1950. In 1933, there existed three Protestant traditions in Germany: Lutheran, United, and Reformed (Calvinist). Twenty-seven regional churches comprised German Evangelical Church (Deutsche Evangelische Kirche, DEK), and approximately 41 million Germans were officially registered as Evangelical. Roughly half belonged to Lutheran regional churches, and other half to United Churches, save 900,000 parishioners of two small Reformed regional churches. The ascension of Nazi regime brought formation of pro-Nazi German Christian movement, oppositional Confessing Church, and what Hockenos calls the uncommitted neutrals, each group supported by clergy and laity from all three traditions (pp. 4-5). After World War Two ended in 1945, three groups would emerge: ultraconservative Lutherans aligned with Hans Meiser and Lutheran council; conservatives from Lutheran and United churches aligned with Bishop Wurm; and a reform-minded group of churchmen from all three Protestant traditions associated with Niemoller, Barth, and Councils of Brethren (p. 38). In discussing Nazi period, Hockenos is forthright in his argumentheard far too infrequently-that is imperative to understand church's opposition to state for what it really was: occasional critiques by a small group of churchmen against particular state policies, such as Nazi euthanasia program and, most importantly, Nazi church policy, not opposition to Nazi anti-Jewish policy (p. 16). Hockenos attributes infrequency of public protests by conservative churchmen between 1933 and 1945 to their empathy for a nationalist, anticommunist, and anti-Semitic agenda (p. 47). Aside from well-known and complex case of Dietrich Bonhoeffer, there were other remarkable exceptions, including Confessing Church member Hans Asmussen's letter to Adolf Hitler, dated early June 1936, arguing that when, within compass of National Socialist view of life, an antisemitism is forced on Christian that binds him to hatred of Jew, Christian injunction to love one's neighbor still stands ... (p. 32). After war, conservatives developed what Hockenos calls the myth of conservative churchly resistance, which, he aptly notes, was one part fact and many parts fiction. His analysis of postwar Protestant reckoning with Nazi period is organized chronologically, following seven important statements by Meiser's ultraconservative Lutherans, Wurm's conservatives, and Councils of Brethren: Brethren Coucil's Message to Pastors (August 1945); Treysa Conference statement,Message to Congregations (August 1945); Evangelical Church of Germany Council's famous Stuttgart Declaration of Guilt (October 1945); Bishop Wurm's 14 December 1945 To Christians in England; August 1947 Statement by Council of Brethren of Evangelical Church of Germany Concerning Political Course of our People, or Darmstadt Statement; 8 April 1948 Message Concerning Jewish Question, issued in Darmstadt by Council of Brethren; and April 1950 Berlin-Weissensee Synod of Evangelical Church in Germany's Statement on Jewish Question. …" @default.
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