Bernhard Lichtenberg Die Kinder Der Villa Emma

Total Page:16

File Type:pdf, Size:1020Kb

Bernhard Lichtenberg Die Kinder Der Villa Emma Kirchlicher Widerstand: Bernhard Lichtenberg Die Kinder der Villa Emma Wie überall gab es auch in der Kirche offenen Widerstand gegen den Nationalsozialismus, allerdings nur als Einzelerscheinung. Recherchiert im Internet und findet Informationen über das Leben Bernhard Lichtenbergs, der gegen das NS-Regime eintrat. Vervollständigt anschließend den Steckbrief mit seiner Biografie. Steckbrief Name Bernhard Lichtenberg Geburtstag/ -ort Wichtige Stationen im Leben Foto: dpa Foto: Momente des Widerstands und persönliche Folgen Link-Tipp Schaut auf die Seite des Deutschen Historischen Museums: http://www.dhm.de/ lemo/html/biografien/ LichtenbergBernhard/index. html Todestag Die Kinder der Villa Emma © wdr Planet Schule 2009 Kirchlicher Widerstand Die Kinder der Villa Emma Lösungsblatt für Lehrer Steckbrief Name Bernhard Lichtenberg Geburtstag/ -ort 3. Dezember 1875 in Ohlau (heute Olawa/Polen) Wichtige 1895-1898 Studium der kath. Theologie in Stationen im Innsbruck und Breslau Leben 1899 Er erhält im Dom zu Breslau seine Foto: dpa Foto: Foto: Idpa Foto: Priesterweihe 1900-1913 Seelsorgerische Tätigkeit als Kaplan, Kuratus und schließlich als Pfarrer in Berlin 1913-1930 Pfarrer der Herz-Jesu-Gemeinde in Berlin-Charlottenburg Momente des 1931 Lichtenberg ruft zum Besuch des Anti- Widerstands Kriegsfilms „Im Westen nichts Neues“ auf. Das und persönliche von Joseph Goebbels gegründete Blatt „Der Folgen Angriff“ lanciert daraufhin eine Hetzkampagne gegen den Pfarrer. 1935 Ein Mitglied der Sozialdemokratischen Partei Deutschlands (SPD) unterrichtet Lichtenberg über die Zustände im KZ Esterwegen. Daraufhin überreicht der Dompfarrer in der Kanzlei Hermann Görings eine Beschwerdeschrift gegen den Terror in den Konzentrationslagern. ab 1938 Lichtenberg nimmt das Amt des Dompropstes wahr. Nach dem Novemberpogrom betet er öffentlich für verfolgte Juden. 1941 Er protestiert gegen das „Euthanasieprogramm“. Aufgrund der Denunziation zweier Frauen wird Lichtenberg von Angehörigen der SS verhaftet. 1942 Lichtenberg wird wegen Kanzelmissbrauchs und Vergehen gegen das Heimtückegesetz zu zwei Jahren Gefängnis verurteilt. Todestag 5. November 1943, während der Deportation in das Konzentrationslager Dachau (Todesursache ungeklärt) Die Kinder der Villa Emma © wdr Planet Schule 2009.
Recommended publications
  • Vortrag Hummel Engl
    Prof em Dr Karl-Joseph Hummel Berlin, 30 June 2018 Martyrs: Remembrance, the sine qua non for a reconciled future I The generation with personal experience There was no doubt whatever among those witnesses who were able to give a first-hand account of the Third Reich in 1945, the “terrible year of grace” (Reinhold Schneider), both inside and outside Germany, that the period of National Socialism had left behind it a massive amount of guilt. The question, which was and is disputed, is who had what share of it. The religious sister Isa Vermehren, who herself was incarcerated in a concentration camp, described the dilemma as follows in her “Witness from a dark past”: “It was not easy to remain innocent in the Nazi period. If you were innocent in the eyes of the Nazis, you were hardly innocent in terms of your own conscience – if you retained a clear conscience, you were hardly innocent in the eyes of the Nazis.” At that time, the Church and Catholics regarded themselves – to a highly prevalent degree – as standing together on the side of the victims. The spectrum of self-perception ranged from the assessment of the concentration camp inmate and later Munich Auxiliary Bishop Neuhäusler “Resistance was powerful and dogged, at the top and at the bottom, coming from the Pope and the bishops, from the clergy and the people, from individuals and whole organisations.” (ideological resistance), to the examination of conscience of Albrecht Haushofer, who for many years was friends with Rudolf Heß, and who was arrested after 20 July 1944 and later shot by the SS: Haushofer wrote in a sonnet from prison in Moabit: “I bear lightly what the court will call my guilt..
    [Show full text]
  • Holocaust Education Teacher Resources Why Teach The
    Holocaust Education Teacher Resources Compiled by Sasha Wittes, Holocaust Education Facilitator For Ilana Krygier Lapides, Director, Holocaust & Human Rights Education Calgary Jewish Federation Why Teach The Holocaust? The Holocaust illustrates how silence and indifference to the suffering of others, can unintentionally, serve to perpetuate the problem. It is an unparalleled event in history that brings to the forefront the horrors of racism, prejudice, and anti-Semitism, as well as the capacity for human evil. The Canadian education system should aim to be: democratic, non-repressive, humanistic and non-discriminating. It should promote tolerance and offer bridges for understanding of the other for reducing alienation and for accommodating differences. Democratic education is the backbone of a democratic society, one that fosters the underpinning values of respect, morality, and citizenship. Through understanding of the events, education surrounding the Holocaust has the ability to broaden students understanding of stereotyping and scapegoating, ensuring they become aware of some of the political, social, and economic antecedents of racism and provide a potent illustration of both the bystander effect, and the dangers posed by an unthinking conformity to social norms and group peer pressure. The study of the Holocaust coupled with Canada’s struggle with its own problems and challenges related to anti-Semitism, racism, and xenophobia will shed light on the issues facing our society. What was The Holocaust? History’s most extreme example of anti- Semitism, the Holocaust, was the systematic state sponsored, bureaucratic, persecution and annihilation of European Jewry by Nazi Germany and its collaborators between 1933-1945. The term “Holocaust” is originally of Greek origin, meaning ‘sacrifice by fire’ (www.ushmm.org).
    [Show full text]
  • Namenstagskalender
    Namenstagskalender (Stand: 08.07.2020) 2 Namenstage im Januar Neben den Gedenktagen des Liturgischen Kalenders werden Heilige, Seli- ge und bedeutende Glaubenszeugen insbesondere des deutschen Sprach- raums mit Todesjahr angegeben. 1. 1. Severus von Ravenna (4. Jh.); Fulgentius von Ruspe (532); Wil­ helm von Dijon (1031); Odilo von Cluny (1048) 2. 1. Basilius (379); Gregor von Nazianz (390); Adalhard (826); Diet­ mar von Prag (983); Odino von Rot an der Rot (1182) 3. 1. Genovefa von Paris (um 502); Adela (Attala, um 734) 4. 1. Rigobert (um 740); Roger von Ellant (nach 1162); Angela von Foligno (1309); Elisabeth Anna Bayley (1821) 5. 1. Ämiliana (Emilie, 6. Jh.); Eduard der Bekenner (1066); Gerlach (um 1172/77); Roger von Todi (1273); Johannes Nepomuk Neumann (1860); Karel Houben (1893) 6. 1. Julian und Basilissa (um 304); Wiltrud (um 990); Gertrud von Traunkirchen (11. Jh.); Erminold (1121); Pia (12. Jh.) 7. 1. Valentin (um 475); Sigrid (5. Jh.); Widukind (um 795); Rein­ hold (10. Jh.); Raimund von Peñafort (1275) 8. 1. Severin (482); Gudula (712); Erhard (8. Jh.); Heinrich von Arns­ berg (1200) 9. 1. Hadrian von Canterbury (709); Eberhard von Schäftlarn (1160); Alix le Clerc (1622) 10. 1. Paulus der Einsiedler (um 341); Wilhelm von Donjeon (1209); Gregor X. (1276) 11. 1. Theodosius (529); Paulin von Aquileja (802); Johannes Coch­ laeus (1552) 12. 1. Tatiana (um 200); Cäsaria (524); Hilda von Salzburg (11./12. Jh.); Aelred (1167); Johann Kaspar Kratz (1737) 13. 1. Agritius (329); Hilarius (367); Remigius (um 533); Berno von Cluny (927); Gottfried von Cappenberg (1127); Hildemar (1197); Jutta (Ivette, 1228) 14.
    [Show full text]
  • The Catholic Church and the Holocaust, 1930–1965 Ii Introduction Introduction Iii
    Introduction i The Catholic Church and the Holocaust, 1930–1965 ii Introduction Introduction iii The Catholic Church and the Holocaust, 1930 –1965 Michael Phayer INDIANA UNIVERSITY PRESS Bloomington and Indianapolis iv Introduction This book is a publication of Indiana University Press 601 North Morton Street Bloomington, IN 47404-3797 USA http://www.indiana.edu/~iupress Telephone orders 800-842-6796 Fax orders 812-855-7931 Orders by e-mail [email protected] © 2000 by John Michael Phayer All rights reserved No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying and re- cording, or by any information storage and retrieval system, without permission in writing from the publisher. The Association of Ameri- can University Presses’ Resolution on Permissions constitutes the only exception to this prohibition. The paper used in this publication meets the minimum requirements of American National Standard for Information Sciences—Perma- nence of Paper for Printed Library Materials, ANSI Z39.48-1984. Manufactured in the United States of America Library of Congress Cataloging-in-Publication Data Phayer, Michael, date. The Catholic Church and the Holocaust, 1930–1965 / Michael Phayer. p. cm. Includes bibliographical references and index. ISBN 0-253-33725-9 (alk. paper) 1. Pius XII, Pope, 1876–1958—Relations with Jews. 2. Judaism —Relations—Catholic Church. 3. Catholic Church—Relations— Judaism. 4. Holocaust, Jewish (1939–1945) 5. World War, 1939– 1945—Religious aspects—Catholic Church. 6. Christianity and an- tisemitism—History—20th century. I. Title. BX1378 .P49 2000 282'.09'044—dc21 99-087415 ISBN 0-253-21471-8 (pbk.) 2 3 4 5 6 05 04 03 02 01 Introduction v C O N T E N T S Acknowledgments ix Introduction xi 1.
    [Show full text]
  • Durham E-Theses
    Durham E-Theses German public opinion and Hitler's policies, 1933-1939. Wells, Anthony Roland How to cite: Wells, Anthony Roland (1968) German public opinion and Hitler's policies, 1933-1939., Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/3441/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk A.R. Wells "German Public Opinion and Hitleris Policies, 1933-1939". A Thasis submitted for the Degree of PI.A. of the University of Durham* ' รeptember,ไ ՉշՑ, The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged. A«R» ฬelle мGerman Public Opinion and Hitlerbe Policies» 1933-1939w. A Thesis eubmittød for the degree of n»A« of the University of Durham* Septembør» 1968· Abstract This thesis ie an analysis of the nature and mechanice of public opinion in Nazi peacetime society.
    [Show full text]
  • The Vatican, Antisemitism, and the Holocaust a Response to Kevin Madigan’S Has the Papacy ‘Owned’ Vatican Guilt for the Church’S Role in the Holocaust? Kevin P
    Studies in Christian-Jewish Relations Volume 4 (2009): Spicer CP1-4 CONFERENCE PROCEEDING The Vatican, Antisemitism, and the Holocaust A Response to Kevin Madigan’s Has the Papacy ‘Owned’ Vatican Guilt for the Church’s Role in the Holocaust? Kevin P. Spicer, C.S.C. Stonehill College Presented at the Annual Meeting of the Council of Centers on Jewish-Christian Relations November 1, 2009, Florida Atlantic University, Boca Raton, Florida A few days following the April 8, 2005 funeral of Pope John Paul II, I called my parents to see how they were doing. During the course of our conversation, my father asked me if I had watch- ed the pope’s funeral Mass on television. I answered that I had. Then he asked me what I thought of Cardinal Joseph Ratzinger’s homily. I replied that it was moving and appropriate for such a solemn occasion. My father then said, “Well, I hoped you liked it, because that Cardinal is going to be our next Pope. That homily was as close to a campaign speech as a Cardinal could make.” My father’s candor and matter-of-factness, so unlike his normal reserved tone in regard to Church matters, surprised me. I remember responding, “That will be impossible. The Cardi- nals will never give a position of such importance in faith and morals to a German only sixty years after the Holocaust.” My father quickly retorted, “Just wait and see.” As we all know I was wrong and my father was right, for on April 19 the College of Cardinals elected Cardinal Ratzinger pope.
    [Show full text]
  • 36 QUESTIONS ABOUT the HOLOCAUST Created By: the Simon Wiesenthal Center
    36 QUESTIONS ABOUT THE HOLOCAUST Created by: The Simon Wiesenthal Center 1. When speaking about the "Holocaust," what time period are we referring to? Answer: The "Holocaust" refers to the period from January 30, 1933, when Hitler became Chancellor of Germany, to May 8, 1945 (V-E Day), the end of the war in Europe. 2. How many Jews were murdered during the Holocaust? Answer: While it is impossible to ascertain the exact number of Jewish victims, statistics indicate that the total was over 5,860,000. Six million is the round figure accepted by most authorities. 3. How many non-Jewish civilians were murdered during World War II? Answer: While it is impossible to ascertain the exact number, the recognized figure is approximately 5,000,000. Among the groups which the Nazis and their collaborators murdered and persecuted were: Gypsies, Serbs, Polish intelligentsia, resistance fighters from all the nations, German opponents of Nazism, homosexuals, Jehovah's Witnesses, habitual criminals, and the "anti-social," e.g. beggars, vagrants, and hawkers. 4. Which Jewish communities suffered losses during the Holocaust? Answer: Every Jewish community in occupied Europe suffered losses during the Holocaust. The Jewish communities in North Africa were persecuted, but the Jews in these countries were neither deported to the death camps, nor were they systematically murdered. 5. How many Jews were murdered in each country and what percentage of the pre-war Jewish population did they constitute? Answer: (Source: Encyclopedia of the Holocaust) Austria 50,000 -- 27.0% Italy 7,680 -- 17.3% Belgium 28,900 -- 44.0% Latvia 71,500 -- 78.1% Bohemia/Moravia 78,150 -- 66.1% Lithuania 143,000 -- 85.1% Bulgaria 0 -- 0.0% Luxembourg 1,950 -- 55.7% Denmark 60 -- 0.7% Netherlands 100,000 -- 71.4% Estonia 2,000 -- 44.4% Norway 762 -- 44.8% Finland 7 -- 0.3% Poland 3,000,000 -- 90.9% France 77,320 -- 22.1% Romania 287,000 -- 47.1% Germany 141,500 -- 25.0% Slovakia 71,000 -- 79.8% Greece 67,000 -- 86.6% Soviet Union 1,100,000 -- 36.4% Hungary 569,000 -- 69.0% Yugoslavia 63,300 -- 81.2% 6.
    [Show full text]
  • Holocaust and Genocide Studies
    West Chester University 2013•2014 Holocaust and Genocide Studies 2013•2014 Newsletter West Chester University has been a pioneer in Holocaust Studies since 1978 when an undergraduate course on the Holocaust was first offered. The program now includes a Master of Arts in Holocaust and Genocide Studies, a certification program, an undergraduate minor, a regional education center, and a library collection. From the Director’s Desk… 2013 was a watershed year on many levels in the field of Holocaust and Genocide history. There was Unequal Victims: Poles and Jews in World War Two more genocidal violence than at any time since the remain foundational texts for anyone in Holocaust early 1990s, with massacres committed against history. The other scholar was my father, Saul S. civilians in a number of places—Darfur, South Friedman, professor of history at Youngstown State Sudan, the Central African Republic, and Syria. At University for nearly 40 years and author of 12 books, the same time, the international response to these including texts on the Holocaust and modern Middle atrocities has been more aggressive, with both the East. Writing a few words in a space as small as this proactive engagement of the White House cannot do justice to the influence that he had on me Atrocities Prevention Board and the deployment of personally and professionally. My dad was born into UN troops to the CAR and the Democratic Republic poverty and lived in a housing project outside of of the Congo. War crimes trials in 2012 had already Cleveland, Ohio for many years in his youth.
    [Show full text]
  • Downloaded from Brill.Com09/24/2021 02:02:15PM Via Free Access
    journal of jesuit studies 5 (2018) 33-53 brill.com/jjs Jesuits, Jews, Christianity, and Bolshevism: An Existential Threat to Germany? Beth Ann Griech-Polelle Pacific Lutheran University [email protected] Abstract The long-standing stereotypes of Jesuits as secretive, cunning, manipulative, and greedy for both material goods as well as for world domination led many early members of the National Socialist German Workers’ Party to connect Jesuits with “Jewishness.” Adolf Hitler, Alfred Rosenberg, Dietrich Eckart, and others connect Jesuits to Jews in their writings and speeches, conflating Catholicism and Judaism with Bolshevism, pin- pointing Jesuits as supposedly being a part of the larger “Judeo-Bolshevik conspiracy” aiming to destroy the German people. Jesuits were lumped in with Jews as “internal enemies” and this led to further discrimination against the members of the order. Keywords Judeo-Bolshevism – anti-Catholicism – stereotypes – Marxism – Adolf Hitler … Pure Christianity—the Christianity of the catacombs—is concerned with translating the Christian doctrine into facts. It leads quite simply to the annihilation of mankind. It is merely whole-hearted Bolshevism, under a tinsel of metaphysics.1 ⸪ 1 Quote taken from Hugh R. Trevor-Roper, ed., Hitler’s Secret Conversations, 1941–1944 (New York: Farrar, Straus and Young, 1953), 119–20. © griech-polelle, 2018 | doi 10.1163/22141332-00501003 This is an open access article distributed under the terms of the prevailing CC-BY-NC license at the time of publication. Downloaded from Brill.com09/24/2021 02:02:15PM via free access <UN> 34 Griech-Polelle On May 31, 1941, less than a month before the invasion of the Soviet Union by Nazi forces, the German Army High Command received a declaration from Chancellor Adolf Hitler (1889–1945, as chancellor 1933–45) that men serving in the Wehrmacht from the Society of Jesus (Jesuits) were “morally unfit” to fight in the coming invasion.
    [Show full text]
  • John Paul II's Canonisation Policy
    Le pontificat romain dans l’époque contemporaine The Papacy in the Contemporary Age sous la direction de | edited by Giovanni Vian John Paul II’s Canonisation Policy Valentina Ciciliot (Università Ca’ Foscari Venezia, Italia) Abstract During his pontificate John Paul II proclaimed 1342 beati and 482 saints, such a large amount that it accounts for more than half of the sanctifications across the entirety of Catholicism stretching back to the Congregation of Rites (1588). Along with such fruitful use of sanctification came a certain planning that was not only pastoral in nature, but also political, in the broadest sense of the term. The essay aims to analyse how under John Paul II’s pontificate the traditional concept of holiness began to mutate, taking on multiple functions, while its concrete manifestations – beatifica- tions and canonisations – became active instruments of ecclesiastical government. Summary 1 The Reform Legal System relating to Canonisations. – 2 The ‘New Evangelisation’. – 3 The Ethical Prerogative. – 4 Christian Unity. – 5 Conclusion. Keywords Holiness. Canonisation. John Paul II. New Evangelisation. Catholic Church. 1 The Reform Legal System Relating to Canonisations The reforming of the legal structure regulating sanctity decreed by John Paul II in 1983 with the apostolic constitution Divinus perfectionis Ma- gister1 was aimed at adapting the system to the papal plans regarding canonisation activities, and mainly consisted of reducing the length of the beatification and canonisation causes, in this way incentivizing, multiply- ing and updating them.2 In fact, the examination of the new canonical process brought a number of important issues to light. Above of all, the reform significantly accelerated the carrying out of procedures, due to both the amalgamation of the ordinary apostolic processes and the halv- ing of the number of miracles to be beatified and canonized, reduced to one for each.
    [Show full text]
  • Jesuits, Jews, Christianity, and Bolshevism: an Existential Threat to Germany?
    journal of jesuit studies 5 (2018) 33-53 brill.com/jjs Jesuits, Jews, Christianity, and Bolshevism: An Existential Threat to Germany? Beth Ann Griech-Polelle Pacific Lutheran University [email protected] Abstract The long-standing stereotypes of Jesuits as secretive, cunning, manipulative, and greedy for both material goods as well as for world domination led many early members of the National Socialist German Workers’ Party to connect Jesuits with “Jewishness.” Adolf Hitler, Alfred Rosenberg, Dietrich Eckart, and others connect Jesuits to Jews in their writings and speeches, conflating Catholicism and Judaism with Bolshevism, pin- pointing Jesuits as supposedly being a part of the larger “Judeo-Bolshevik conspiracy” aiming to destroy the German people. Jesuits were lumped in with Jews as “internal enemies” and this led to further discrimination against the members of the order. Keywords Judeo-Bolshevism – anti-Catholicism – stereotypes – Marxism – Adolf Hitler … Pure Christianity—the Christianity of the catacombs—is concerned with translating the Christian doctrine into facts. It leads quite simply to the annihilation of mankind. It is merely whole-hearted Bolshevism, under a tinsel of metaphysics.1 ⸪ 1 Quote taken from Hugh R. Trevor-Roper, ed., Hitler’s Secret Conversations, 1941–1944 (New York: Farrar, Straus and Young, 1953), 119–20. © griech-polelle, 2018 | doi 10.1163/22141332-00501003 This is an open access article distributed under the terms of the prevailing CC-BY-NC license at the time of publication. Downloaded from Brill.com09/29/2021 01:09:59PM via free access <UN> 34 Griech-Polelle On May 31, 1941, less than a month before the invasion of the Soviet Union by Nazi forces, the German Army High Command received a declaration from Chancellor Adolf Hitler (1889–1945, as chancellor 1933–45) that men serving in the Wehrmacht from the Society of Jesus (Jesuits) were “morally unfit” to fight in the coming invasion.
    [Show full text]
  • Accepting the Burden of History 31/10/2013 | Bishops' Conferences of the German Federal Republic, of Austria and of Berlin
    Jewish-Christian Relations Insights and Issues in the ongoing Jewish-Christian Dialogue Accepting the Burden of History 31/10/2013 | Bishops' Conferences of the German Federal Republic, of Austria and of Berlin Common Declaration on the Fiftieth anniversary of the pogroms against the Jewish Community (1988). 1. HISTORICAL REVIEW "Those inconceivable sufferings, sorrows and tears are before my eyes and they have impressed themselves deeply on my soul. Indeed, only the one you know, you can love." It was with these words that Pope John Paul II remembered the events of fifty years ago, during a meeting on June 24th 1988 with the representatives of the Jewish communities in Austria.[1] At that time, during the night of the 9th-l0th November, 1938, and the following day, everywhere in the Grossdeutschen Reich, of which Austria had become a part since the Anschluss, synagogues were set on fire or destroyed. Jewish cemeteries were desecrated and countless Jewish shops and homes were demolished and looted. Many Jews were murdered in these pogroms, instigated by the N.S. (National Socialist) leadership, and countless Jews were maltreated. Tens of thousands were deported for days or weeks to the concentration camps at Dachau, Buchenwald and Sachsenhausen. Most of them left this place of their humiliation and affliction seriously hurt in body and soul. There was the added insult and mockery that those who were wronged had to pay a "compensation" of one thousand million Reichsmark. The N.S. press presented these riots as "spontaneous" actions of revenge of an infuriated populace; soon the word K ristallnacht, made to sound inoffensive, was passed round.
    [Show full text]