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This study is of a modest segment of Germany's experience in the Weimar and Nazi periods. Its purpose is to throw light on one small part of that experience in order to add it to the larger puzzle. It is a study of Neudeutschland, a German Catholic youth organization for students. The membership of the Bund, as it was known, is primarily from the German secondary schools, those which are equivalent to the last two grades of grade school, plus high school and two years of college in the United States. Two ancillary sections of the organization are the Jungvolk, the segment for the youngsters of pre-secondary school age, and the Alterenbund, for those who have graduated and are pur suing careers in business, the university, and such. The organization was founded in 1919. Its course was relatively stormy until 1924, after which a short respite occurred in which an attempt was made at a unique synthesis. That synthesis can be sum marized in the phrase, "Catholic youth movement. " Neudeutschland sought to catholicize the "healthy" aspects of the German youth move ment which had grown after 1900 and which had swept through the secondary schools of Protestant northern Germany prior to the First World War. Mter the war, the impetus towards youth movemen- greatly enhanced by the shattering of the old, restricting authorit- spread among the Catholic students in the secondary schools.
Why did some German Catholics support and others oppose the police state that was the Third Reich? In this insightful analysis, Donald Dietrich explores the social-psychological dynamics behind the religious reactions of German Catholics to political and moral issues during the late Weimar and Third Reich eras. Along with many other Germans, Catholics were enmeshed in a cruel dilemma. Assenting to Nazi ideals would mean a loss of moral credibility; opposing them would result in persecution. Dietrich shows how Catholics accommodated and sometimes resisted totalitarianism and the Final Solution. Three groups of Catholics are examined: the hierarchy, the theologians, and the laity. The literature on Nazi Germany is enormous. But this is the first analysis of the dynamics shaping individual motivations and group response to Nazi ideals. This comprehensive work fuses results derived from social science research with the massive amount of historical data available. It is an interdisciplinary study relating religious values to patterns of behavior, an issue that retains its significance today.
This book investigates the recent renewed theological focus on ecclesiology and the practices of the church. In light of the diminishing role of the church in Western society over the last century, it considers how theologians have come to view church life as essential to faith and theological thinking. The chapters analyze key works by John Milbank, Stanley Hauerwas and Nicholas Healy, and bring them into conversation with an earlier phase in church history. The historical comparison focuses on the renewal of ecclesiology in Roman Catholic theology in the early twentieth century, represented by Romano Guardini, Odo Casel, and Henri de Lubac. Outlining how the present ‘turn to the church’ can be seen as promising, the volume provides readers with a sketch of how a church-centred theology might assist the church in inhabiting an increasingly ‘post-Christian’ world.
Clemens August Graf von Galen, Bishop of Münster from 1933 until his death in 1946, is renowned for his opposition to Nazism, most notably for his public preaching in 1941 against Hitler’s euthanasia project to rid the country of sick, elderly, mentally retarded, and disabled Germans. This provocative and revisionist biographical study of von Galen views him from a different perspective: as a complex figure who moved between dissent and complicity during the Nazi regime, opposing certain elements of National Socialism while choosing to remain silent on issues concerning discrimination, deportation, and the murder of Jews. Beth Griech-Polelle places von Galen in the context of his times, describing how the Catholic Church reacted to various Nazi policies, how the anti-Catholic legislation of the Kulturkampf shaped the repertoire of resistance tactics of northwestern German Catholics, and how theological interpretations were used to justify resistance and/or collaboration. She discloses the reasons for von Galen’s public denunciation of the euthanasia project and the ramifications of his openly defiant stance. She reveals how the bishop portrayed Jews and what that depiction meant for Jews living in Nazi Germany. Finally she investigates the creation of the image of von Galen as “Grand Churchman-Resister” and discusses the implications of this for the myth of Catholic conservative “resistance” constructed in post-1945 Germany.