Die Haltung der Christlichen Friedenskonferenz zur „Deutschen Frage“ Ende der 50er Jahre
This article describes the contribution made by the Protestant Churches in Czechoslovakia in seeking to come to terms with the „Cold War“ during the 1950s. An important role in this convection was played by Josef L. Hromadka, a professor at the Comenius Theological Faculty in Prague. Already in 1948...
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Format: | Electronic Article |
Language: | German |
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Published: |
Vandenhoeck & Ruprecht
1990
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In: |
Kirchliche Zeitgeschichte
Year: 1990, Volume: 3, Issue: 2, Pages: 380-385 |
Online Access: |
Volltext (lizenzpflichtig) |
Parallel Edition: | Non-electronic
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520 | |a This article describes the contribution made by the Protestant Churches in Czechoslovakia in seeking to come to terms with the „Cold War“ during the 1950s. An important role in this convection was played by Josef L. Hromadka, a professor at the Comenius Theological Faculty in Prague. Already in 1948, at the founding conference of the World Council of Churches in Amsterdam, he had stressed that co-operation between West and East was a prerequsite for settling the German question. The first break-through of the „Iron Curtain“ came with Martin Niemöller's visit to Czechoslovakia in 1954. Later there took place an official visit by the Evangelical Churches in Germany, with a delegation led by Bishop Otto Dibelius. The events in Hungary in 1956 and the question of the rearmament of Germany with atomic weapons, however, led to a heightening of tensions in Europe. As a consequence, the Peace conference was established in Prague in 1958, which received the support of numerous prominent German churchmen, such as Martin Niemöller, Helmut Gollwitzer, Heinrich Vogel and others. This article draws attention to the collaboration of Hans Joachim Iwand and his friendship with Hromadka. During the „Prague Spring“ of 1968 Hromadka presented a significant memorandum to the 3rd Plenary assembly of the Christian Peace Conference. In his survey of the international scene, he made special reference to the improved relationship in the German question, which however was sharply criticized by the representatives of the Russian Orthodox Church. But, it may be claimed, later developments confirmed the significant endeavours made by Iwand and Hromadka. | ||
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