Since the Brandt genuflection of Warsaw political-historical apology rituals became popular. By Leo G. Schüchter.

(kreuz.net) in the year 2001 the German minister of foreign affairs at that time Joschka Fischer did not apologize for his own violent past, but for the slave trade of the Germans in 17. and 18. Century.

That happened to a conference against racism and colonialism in Durban/South Africa.

In numerous reader letters apologized thereupon many Germans for committed and not committed offenses, among other things also for the inclination of the Erdachse.

The Kulturdezernentin of the city Frankfurt/Main apologized before former immigrant workers for it that she addressed these in the German language.

With the payment of ten billion German Marks German large-scale enterprises and the Federal Government recognized a debt at millionfold hard labour under the National Socialist regime.

In the case of this amassment of pleas of guilty the church did not want to stand apart.

The Protestants joined on urge of the national negotiator count Otto Lambsdorf equal with ten million German Marks the debt payment front.

The catholic church wanted former immigrant workers after own searches and in own direction to send likewise ten million.

The question is located nevertheless in the area, why the church brought itself at all into the process of the forced laborer compensation.

According to foundation law were with around compensating „the slave work in the concentration camps “with in each case 15,000 German Marks as well as „forced laborers “, who were used for „work inputs in commercial profit enterprises “to disburse 5,000 German Marks per person.

The Entschädigungsforderung was justified expressly with reference to the work and exploitation causing:

„Slave and hard labour did not only mean a withholding of the fair wages. It meant displaced person, Entrechtung, which brutal ignoring. Often it was in a well-planned manner put on on destroying humans by work. “

It was already before the investigations starting from the year 2000 clear that the work of foreign civil workers in the mechanisms of the catholic church corresponded to just as little the above definition of hard labour as those in handicraft and farmer enterprises, which were not included likewise into the hard labour payments.

Later searches confirmed that there were none in catholic mechanisms practically „hard labour “, how she is characterized above.

The two Byelorussian sisters Tamara and Ewgenija came for example 1944 as young girls into the monastery of the Palottinerinnen to Limburg.

Sixty years later told the two women with a visit in Limburg, it with the sisters expressed well would have at that time had, sufficient meal, freedom of movement and affectionate support.

The bishops let themselves set at that time of the media under pressure, „that the catholic church their co-operation at the occupation of forced laborers publicly admit should “- so the formulation in a press release of the chairman of the German bishop conference from 29 August 2000.

The explanation speaks of „the occupation of foreign workers in mechanisms of the catholic church “.

This formulation is true and correct. It did not correspond however to the politically correct phraseology.

One year later had bent itself and in its interim report of „the catholic church and their forced laborers “had spoken the church assigned commission for contemporary history already the political language printing.

The diocese Limburg let each requirement fall finally on truth and differentiation.

One of the diocese compiled exhibition denunzierte the catholic church concerning the civil workers and prisoner of war in church mechanisms with the title „hard labour in the church “.

In the appropriate exhibition poster the alleged „hard labour was attached “like a fault to the picture of the bishop church.

This term history was also an indicator for the artificial debt blister of certain church circles.

Cardinal Lehmann had rejected and had stressed all conceptions in the year 2000 still of Kollektivschuld that it gives only concrete and personal debt in this thing - after careful search -.

Also „the trial balance “of 2001 rejects term and attitude „of the collective debt involving “.

In the diocese Limburg was preached nevertheless of such alleged debt involving with the immigrant worker employment.

Generalvikar Dr. Günther Geis asked the Pfarrgemeinden around investigation and dekretierte: „To the confession of debt the intensive argument belongs. “

Thus the line was fixed: Church debt obviously existed before all search and investigation. Concrete proofs would change in it nothing.

Bishop Kamphaus speaks in the preface of the Ausstellungskatologs of that „the employment is of forced laborers in church mechanisms injustice, a debt “.

Thus it added also the church into the warmed up Kollektivschuld of the German „author people “in „protects “author people, how the allweise boulevard magazine is expressed `Spiegel'.

Franz Kappes: Apology

I would like to also apologize. But that I live - oh nee, which must make my parents.

Marcelus: Germany apologizes for the slave trade?!

A country, in which there were no foreign slaves before Hitler?

Therefore Great Britain and the USA would have to dissolve from debt.

Socialcatholic: Thanks

the truth of close Dr. C. Heger

Dr. Christoph Heger: „Sun of the justice “

… the poem stands as song also in the God praise.

„The God praise “contains still many more at bad improvements.

1. Sun of the justice,
Go on at unsrer time;
Start in your church,
That the world can see it.

Objection: The sun of the justice does not only need to come up, it never went down (Bonaventura: The light of the truth does not know fall). Also and is the church was always „the city on that mountains “etc. it always gives enough light to see it and always enough darkness not to want to see it. In this song verse an unacceptable accusation lies against the church, as if be to blame for it that they do not see the world „can “.

2. Wake the dead Christianity

Objection: If the Christianity were dead „“, also the church would have stopped to exist - against the promise of Christ. Again here an unacceptable and anmaßende accusation is present of singing know-it-alls.

From the sleep of security;

Quaint, its most reliably believes itself nevertheless the singer of the song!

3. Look at disjointing,

The church is not „disjointed “, Christ no false request did, when it asked the father, „that all one is. “

Protestants may sing this song, who do not leave „the word “evenly „stan. In catholic „God praise “it has to look for in my opinion nothing.

MfG
Christian OF Heger

Benedikt: Naja…

… the poem stands as song also in the God praise.

Protestant: @dr more heger

Anyhow everyone should his New Testament knows (and not only Protestant) contradiction to announce.

Against which? Now I am however times strained, which comes now Schote again…!