News

Thanks to all who made the Lasses & Lassies Banquet such a success: the servers and kitchen crew, models, ones helping with the favors and setting up. Mark your calendars for next year’s event: May 4, 2024.

PW is still gathering items for hygiene bags for the Domestic Violence Center. You can support this effort by contributing sample size or 1-2 oz. tubes of toothpaste, deodorants (under 1.5 oz.), shampoos and lotions (hotel size), and tissue packs. Leave in the PW basket on the mission shelf by June 4. Thanks, Derry!

Welcome Beckie Freiberg, Derry Church’s first Faith Community Nurse! Click here to meet Beckie in a short video. Beckie will be commissioned in worship on Sunday, May 14. Read the introductory letter that was mailed to the congregation this week. Contact Beckie at care@derrypres.org or 717-500-6102.

• The Communications & Technology committee is recommending adding a piece of wall art to the area behind the Welcome Table and has had discussions with artist Luke Gawron to create the project. Luke has proposed creating a multi-media collage of Derry Church built from photos submitted by congregational members. The Session endorsed the concept. Look for more information in an upcoming Enews.
• The Session approved the use of the church for the wedding of member Michelle Califf to Ron Reboulet later this year, membership roll updates, and a baptism to occur in the summer.
• March’s financial reports show that contributions are ahead of budgeted projections. The Session thanks all who continue to support the church and its programs. 
• Approved the Capital Procurement Requisition to replace the roof on the Mansion Road property at a cost of $12,225. 
• It was the pleasure of the Session to approve the hiring of Beckie Freiberg, R.N. as Derry’s new Faith Community Nurse. A letter introducing Beckie to the congregation will be prepared, and she will be commissioned in her new role on Sunday, May 14. 
• The following Capital Procurement Requisitions were submitted for consideration:
• Communications & Technology proposes a project to rewire the church network. With the addition of new systems over the years, such as phones, security, WIFI access points, the network has become a chaotic jumble of unlabeled cables and wires. This project will remove old and/or unused wiring, consolidate junctions, locate and label all cables, and install updated Cat6 wiring. Cost of the project is $12,000.
• Building & Grounds has received bids to complete the upgrades to the Chapel bell tower, the new stairway between the rear parking lot and the Mansion Road entrance, and upgrades to correct water runoff from the front of the chapel and rear parking lot. Cost of the project is $140,000.
  These projects will be reviewed over the next month and voted upon at the May 17 stated meeting.
• Christian Education is sponsoring a Family Weekend gathering to be held September 22-24 at Krislund Camp and Conference Center in Madisonburg. Look for more information and how to make reservations in the eNews.
• Christian Education also recommended that the Session approve a youth trip to Corrymeela, Ireland for June 24-July 2, 2024. This trip will provide an opportunity for youth (rising 9th grade through college) to participate in Derry’s 300th anniversary celebration. While in Corrymeela, they will be participating in lectures and programs sponsored by the Corrymeela Community, traveling, and studying reconciliation. More information on this trip will be shared with the youth and the congregation in the future. 

3 PM SUNDAY, JUNE 11 AT MESSIAH LUTHERAN CHURCH, 901 N. 6TH ST, HARRISBURG

Helen Anthony, Director of Music & Organist at Messiah Lutheran Church, will present organ works by J.S. Bach.  

Helen is a 1976 graduate of Westminster Choir College, and completed graduate level course work at West Chester University. She has held church positions in the Harrisburg, Hummelstown, Hershey areas. Helen retired from Derry Church in 2015.  

Proceeds of this benefit concert will support restoration of the church’s Moller Organ comprised of three manuals and 33 ranks. General admission tickets are $30 and are 100% tax deductible.

There are also sponsorship opportunities available at the following levels:

• JS Bach $1,500
• Wolfgang Amadeus Mozart $1.000
• Ludwig Van Beethoven $500
• Frederic Chopin $250
• Friends of Messiah any amount 

The recital will last one hour, with a reception following in the social hall. Your support of this inaugural concert insures that future generations will enjoy the organ in worship services praising God.

8 AM SATURDAY, JUNE 24 AT SPRING CREEK CHURCH OF THE BRETHREN, 335 EAST AREBA AVE, HERSHEY • REGISTER NOW

Last year over 140 runners and 11 sponsors joined together to raise over $8,400 for the programs of Love INC of Greater Hershey. We are looking forward to another successful event this year and would love for you to join us. The course includes the scenic Milton Hershey School campus.

Cost: $30/Adult and $20/Student by June 5th ($5 increase after 6/5)

The Birthday Offering of Presbyterian Women celebrates our history of generous giving. Launched in 1922, the Birthday Offering has become an annual tradition. It has funded over 200 major mission projects that continue to impact people in the United States and around the world. While projects and donation amounts have changed over the years, Presbyterian Women’s commitment to improving the lives of women and children has not changed.

The second project for 2023 is Berhane Yesus Elementary School Kindergarten Construction in Dembi Dollo, Ethiopia. Located in the western highlands of Ethiopia, Berhane Yesus Elementary School seeks to change lives by sharing the “Light of Jesus” and by providing the best possible educational experience for children of Dembi Dollo. Berhane Yesus provides children the possibility of a better future by preparing them for the rigorous high school education and a life of Christian service.  

The school is the first entry point to education for children of subsistence farmers, migrant workers and displaced groups of people. This K-8 school has been serving the community and been a part of the Presbyterian Church in this rural community since 1921. A kindergarten class was added to the school in 2012, but with no available space for class, the children met in the chapel. Over the years the number of kindergarten students has increased and now a space of their own is not only needed but required by the government to be able to remain open. Western Wollega Bethel Synod provide land for the classroom and the Birthday Offering grant will provide all necessary funding for construction.

Your continued support will allow PW to fund next year’s projects. You can give online, deposit checks in the offering boxes, or mail checks to the church notated “PW Birthday Offering.” Together let us lovingly plant and tend seeds of promise so that programs and ministries can grow and flourish.

Cash Flow – Operating Fund as of 3/31/23:

	ACTUAL	BUDGETED
Income YTD:	$379,138	$324,750
Expenses YTD:	333,500	342,720
Surplus/(Deficit) YTD:	45,638	36,418

The work project scheduled for Saturday, April 29 in Grantville has been postponed until further notice while we await issuance of a building permit. We’ll let you know when it is rescheduled and check your availability at that time. Thanks for volunteering!

• Your last chance to purchase tickets for the Lasses & Lassies Banquet is Sunday, Apr 30! The bridal show consists of dresses worn in the past, not ones to buy now.
• Men are needed to serve and clean up for the banquet on Sunday evening, May 6. Dinner for the volunteers will be provided at no cost. Contact Doris Feil by Sunday, Apr 30.

The Birthday Offering of Presbyterian Women celebrates our history of generous giving. Launched in 1922, the Birthday Offering has become an annual tradition. It has funded over 200 major mission projects that continue to impact people in the United States and around the world.  While projects and donation amounts have changed over the years, Presbyterian Women’s commitment to improving the lives of women and children has not changed.

The first project for this year is Making Miracles Group Home Phase II in Tallahassee, Florida. This home helps young mothers break the cycle of abusive relationships, addiction, incarceration and early motherhood – a repeating pattern that is difficult to break and overcome. Since it’s inception in 2010, Making Miracles has served over 100 women and their children by providing a one-year live-in program designed to support young mothers and help them develop skills to live independently and care for their children.

Current eligibility criteria require residents to be pregnant and/or have a single child up to the age of three, but mothers who have a single child older than three or multiple children often seek help.  With this Birthday offering grant they will purchase a second group home to serve an additional five families who are at risk of experiencing homelessness. With loving support and tools to establish stable, permanent housing, these families can look forward to a hopeful and successful future.

Your continued support will allow PW to fund next year’s projects. You can give online, deposit checks in the offering boxes, or mail checks to the church notated “PW Birthday Offering.” Together let us lovingly plant and tend seeds of promise so that programs and ministries can grow and flourish.

Almost three weeks ago, Courtney and I went to see Hadestown at the Hershey Theatre. It’s a musical based on the Greek tragedy of Orpheus and Eurydice. It being a Greek Tragedy, there is no happy ending. The cast of Hadestown, especially the narrator Hermes, warns the audience repeatedly that “it’s a sad song.” And yet, if you are not familiar with the tragic story, the ending can catch you off guard. Courtney even admitted kind of hoping they would change the ending. We long for happy endings, don’t we? We prefer it. Authors are lambasted when their characters don’t find lasting joy, when everything doesn’t end in the predictable perfect way of a Hallmark Christmas movie.

Hermes sings a final song that speaks a powerful truth that has been with me since first hearing it: “It’s a sad song. It’s a sad tale, it’s a tragedy. It’s a sad song. But we sing it anyway.”

History is often a sad song. The album of history is replete with tragedies and atrocities and heartbreaking ballads, but we sing them anyway. We have to. We know how it ends and yet we must sing it again and again. We owe it to those whose song it is, whose cries created the melodies, whose pain penned the verses.

We cannot just skip past the songs and play the top hits on repeat over and over again as if those were the only songs ever sung.

That is how we often want to treat history. We were talking with Susan Neiman last night about how much we didn’t learn of history in school. I never heard the name Emmitt Till until I was in Seminary. I never learned much of the time between the civil war and reconstruction. The only way I’ve come to know the worst of our history is through my own initiative and research. We wonder: do we really need to know these things?

We argue with it and ourselves, rationalizing why we shouldn’t have to lift up the darker moments. Why do we have to confront this, and hear this story? Why should we be forced to feel sadness or shame? We weren’t there! We didn’t do this! But we are here and someone in the not-so-distant future may feel the same about what we are currently doing and allowing to be done. Our time and our song will not be a purely happy and triumphant one. Let’s not kid ourselves. Future generations will not want to sing of the deadly school shootings, but they will need to. They will not want to hear the song of racial injustice that has continued to play in this country even as we have tried to ignore it.

History is a sad song, but we sing it anyway.

Prominent German philosopher Georg Wilhelm Friedrich Hegel said, “We learn from history that we do not learn from history.” How are we to learn from a history we cannot change, and not, as Hegel warned, to miss its lessons? We confront it, we learn it, we sing it again and again. We can’t just bury the song and pretend it was never sung at all.

After WWII, East and West Germany took opposite approaches to reckoning with the past. The problem was complex, as every institution in the country — from the local governments, to schools, to art museums, police forces, hospitals, and of course the national government — was stained from Nazism. As much as some wanted justice done, it was also logistically impossible to prosecute every citizen. While some notorious Nazis faced trials and justice, many escaped and many flew under the radar. West Germany ended up choosing a policy of democratizing the institutions and reintegrating former Nazis, with the hope of rehabilitation and reconciliation over time. This had mixed success and also posed many problems. It’s hard to have reconciliation without justice, and many felt too many perpetrators of the horrors of WWII escaped justice. The US brought many former Nazi scientists and engineers to the US to work on American military projects to help defeat the Soviets.

East Germany, on the other hand, adopted a policy of denial of the mere existence of former Nazis in its population. Their line was that all the Nazis were in the West and they had to protect ourselves from their stain, so they built a wall. East Germany imposed (or had imposed on them) a new, Communist dictatorship that shamed the people for their past sins and claimed the moral high ground in opposition to the West. The first concentration camp memorial was created by East Germany, but it was more to remember the communist victims and not the Jews. In fact, the words “Jew” and “Jewish” were never uttered at the opening ceremony.

Both approaches had their successes and their problems, but ultimately, it was Western leader Willy Brandt, and not Eastern leader Walter Ulbricht, who knelt at the Warsaw Ghetto memorial and openly acknowledged Germany’s complicity in the murder of millions. It was the West the first confessed and confronted its past, and began to sing the sad song.

Bryan Stevenson, founder and director the Equal Justice Initiative, said the country cannot heal until it confronts the truth of what happened, especially in the South.

“This landscape is littered with a kind of glorious story about our ‘romantic past,’” said Stevenson, a lawyer who has helped overturn the convictions of more than 125 wrongly condemned prisoners on death row. “You can’t say that if you fully understand the depravity of human slavery, of bondage, of humiliation and rape and torture and lynchings of people.”

I wrote a few days ago about my need to visit the new National Memorial for Peace and Justice. It’s not because it will be such an enjoyable trip. Honestly, I have no desire to go to Alabama, but I need to go. I need to hear the song. I need to read the names, those whose song it is. The reality that happened is shameful but and I feel shame it happened, but I don’t feel (or need to feel) personal guilt. I can’t help but wonder why the song has been silenced for so long. Is it because of shame or guilt or the fear of that? I don’t know. I do know I never learned about the history of lynching in school. Why do you think that is? What story are we trying to tell about our nation and why?

We were talking with Susan Neiman over dinner last night and shared how some of the youth of our church have never heard about the history of lynching in the US. That’s not by accident. We want to control the narrative of history and present a sanitized version, the best of hits of our nation. There’s a right and wrong way to present the material, of course, and trying to make students feel personal guilt and shame for what happened 75-100 years ago is not the way to do it. But there are correct and helpful ways to let students investigate the hard history that our lives are built upon whether we acknowledge it or not.

In an adjacent garden at the Memorial for Peace and Justice lie 801 steel monuments identical to those hanging in the memorial. These replica monuments await representatives from counties where the lynchings occurred to claim them, take them back home and display them as a testimony to what happened, and efforts at truth and reconciliation. But most remain unclaimed because we don’t want to remember. We don’t want the song playing in our town. It’s a sad song we don’t want to sing because of shame or fear or guilt or simply because we want to pretend our history is only a triumphant and glorious song deserved to be sung by all the world.

Have we confronted our past of slavery, and Jim Crow, and the treatment of Indigenous people among other sad songs? Have we learned their lessons? Looking at our country today, I can’t say we have. Not really.

With that said, we also cannot make a study of history only a study in shame and guilt. That is also not helpful. If we treat one group of people as monsters and tell them they were and are monsters, guess what they will become? Monsters. We also can’t solely identify ourselves by how some narrow subset we could be identified with acted in history. We cannot define ourselves as forever the perpetrators of forever the victims. That has been the case to some degree in Germany. Germany has done some good reckoning with history work, but at times it can go too far. We talked about this with Susan Neiman last night. She made the point that Germans now are afraid to ever give critique to the nation of Israel. Germany has done a good job naming the evil done in the past and owning up to the fact that the German people were perpetrators of great violence and evil, but that’s not all they are. Unfortunately, the scale is tipping so that some Germans are forever the perpetrators and Jews are forever the victims. The same is happening to a degree in the US with white people identified as perpetrators and black people as victims. That is not a helpful way to engage with the history or the present for either group. There’s a whole lot more to say about that and consider that I hope to reflect on soon. Susan Neiman suggested a few books to read which I will do including Woke Racism by John McWhorter.

We need to be able to sing the sad songs, but in the same way we shouldn’t ignore those we shouldn’t fail to sing the hopeful ones and the songs of heroes and triumph. We are not only our worst moments and we are not solely defined by our best.

I’ve appreciated this time in Germany. I’m by no means an expert on the rise and fall of the Third Reich in Germany or the oppression faced by Jewish and other victims of the Holocaust, but I know I need to learn the lessons from this sad and abhorrent time in our collective history.

The lessons of the Holocaust are many, and though there is always more to learn, we somehow understand the most important one: we must never get to that place again. It remains me of what I heard in Northern Ireland again and again: “We cannot ever go back to how it was. We aren’t sure how to best live together but we know we need to do it better.”

We talk about how the whole human race is a family: we are brothers and sisters. Yes, I believe that’s true, but in acknowledging that we also need to remember that one of the earliest stories we have about siblings, Cain and Abel, is also the story of the first murder. Biblical families have a lot of sad songs: rape, incest, murder, robbery, division. The oldest family stories repeat throughout history: Cambodia, Rwanda, Burma, China, Armenia, the Soviet Union, Ukraine, and yes the US. We are no exception, our hands and our histories are not clean. No passive solution will suffice to overcome the kind of inhumanity we can enact on each other. So, where do we begin?

First: we must refuse to live by lies, especially with our use of words.

I value the First Amendment of the US Constitution: the freedom of speech (and also the freedom to read). It always concerns me when books or people are banned from public education, discussion, and debate. While not every book or person is developmentally and curricula appropriate for different levels of education, access to easily engage them should not be hindered.

The freedoms to speak and read are so important because, messy as it often is, it is by speaking and reading that we learn how to think. Often, we either change or confirm what we believe because we hear something coming out of our own mouths. I process my own thoughts best by discussion with others. I need good, trustworthy friends I can work stuff out with who won’t judge me when I say something that’s not perfectly articulated. Sadly, we are at that point. People are afraid to speak for fear of being shamed and cancelled. We have to be careful with words, yes, but we also need spaces to freely explore our own thoughts with our own voices. It’s by speaking and thinking, reading and writing that we understand the nature of reality itself. And we need to speak and think, read and write, more than ever, precisely because we are in a crisis of reality. What is true? Who are we? What is our purpose? These are questions humans have always wrestled with and we will continue to wrestle with them now especially after so many world altering events in such a short span of time.

As a follower of the philosopher Georg Hegel, Karl Marx believed in history as a moral force, moving purposefully and inevitably toward a utopian end. It reminds me a bit of Martin Luther King Jr’s famous quote, “the arc of the moral universe is long, but it bends toward justice.” Hegel and Marx are big in Berlin and we visited statues of both of them.

Hegel’s predecessor, Immanuel Kant, had rejected the Greek-Jewish-Christian notion of a knowable reality (logos) for a belief that nothing is knowable, and that reality can only be criticized, and deconstructed, to achieve a moral end. This is not just a philosophy about history, but a theory about the nature of reality itself and what we can know (epistemology). Marx knew that to actualize the goal of Communism would require a total reinvention of society, or as he put it: “[the] ends can be attained only by the forcible overthrow of all existing social conditions.” (Basically the burn it all down and start again model.)

In 1917, the Bolsheviks in Russia took him up on the challenge, and many nations have followed suit, including the German Democratic Republic (East Germany) in 1949. It wasn’t possible for Marx to know the real-world outcomes of the theory he and Friedrich Engels had helped to codify. Nothing like the Communism they proposed had ever existed before, nor had the kind of total dictatorship it necessitated: the repression of individual rights, the confiscation of private property, and the silencing of all dissent by eliminating the right to free speech. (The communal living in the Book of Acts for example is nothing like a Communist political and economic system though sometimes it is wrongly lifted up as such.

In the end, the Communist experiment cost the lives of at least 100 million people across several countries, including the starvation of four million Ukrainians in the state-instituted famine called the Holodomor. That famine reminds me a lot of the great hunger (or potato famine) in Ireland that was caused in large part by the British Empire. While there was a potato blight, there was still plenty of food; the Irish just didn’t get it.

There is a current trend and desire from people on the left and right to place limits on the freedom to speak openly, at risk of giving offense. It’s extremely cynical and audacious to assume that the main reason our fellow citizens might want to speak freely is to cause harm to others. Yes, offense can be made in that process, sometimes by accident, by ignorance, or even on purpose. But we also need to grow a bit thicker skin, too.

The vast majority of those who wish to assert their right to speak are doing it for a variety of justifiable reasons (even if we completely disagree), ranging from the basic right to live their daily lives, find better lives, deal with pain and suffering, and explore what it means to be human, to the real need and responsibility to hold our governments and institutions to account for past and present actions.

Millions across the world have considered this a right worth dying for. Over the last several years, our world has been hit by wave after wave of crisis from disease, natural disasters, war, racial unrest, and rancorous political division. Opportunists have seized upon these moments of turmoil, unrest, and fear with ready-made solutions to vastly complicated and nuanced problems. It was this sort of landscape that made someone like Hitler both possible and popular.

We have seen what lives inside of our neighbors when fear is introduced into the mix. Fear is a powerful motivator. I’ve always said when politicians appeal to fear and greed, they are manipulating us for a purpose that usually has nothing to do with the fear and greed they are peddling. Fear was behind the Nazi regime and the Communist regime that Germany lived under in the last century. Fear is what leads to concentration camps and gulags, as well as the internment camps, vast prison systems, lynchings, and eradication of native populations that have existed and sometimes persisted in our own country.

We need to pay close attention to the opportunists and to the ones peddling fear and greed, shame and guilt, especially if that’s the only currency they trade in. Notice who is telling you what the biggest threats are to your way of life and freedom and why. Notice who is telling you how outraged you should feel and who should be cancelled. Notice who is eager to control others’ behavior or words or public image. Influencers, and sadly elected leaders of both parties, provoke us into crafting Frankenstein monsters of half the nation. We simply stitch the latest evil trait onto the effigy and drag it into the public square to be burned, except instead of pitchforks and torches we do it all digitally so we don’t have to look them in the eye. We then act shocked when those we portray and attack of monsters begin to start acting like them.

We must resist the subtle seduction to reduce our neighbors to low-resolution caricatures, rather than relearn the art of living well together freely under a shared framework. We need to relearn the art of disagree well, which is the transformation of damaging conflict into healthy disagreement. We are a made to live together. We are designed to be dependent on each other rather than independent people, communities, races, and nations. The myth of the greatness of independence may be one of the most damaging things to the fabric of our world in the last three hundred years.

I believe most people want to do what is right. We want to be on the “right side” of history. When we went into the Czech Republic we were talking to our guide about this. He said his grandmother use to say, “The path to hell is full of good acts.” We said the version we grew up with, “The road to hell is paved with good intentions.” We need to realize and confess when we’ve done wrong, but I do believe move people want to do what is good and right. But even with that intention, we acquiesce to wrongdoings, small and large, out of self-preservation, the threat of lost opportunity or prestige, moral superiority, or simply a desire to be left alone.

This causes us to be split down the middle of ourselves. The Biblical writers Mark and James call it the disease of double-mindedness. What happens next, reminiscent of the logic of Adolf Eichmann who was one of the major architects of the Holocaust, is that average people, whether a police officer, a schoolteacher, an artist, a CEO—will excuse themselves by stating that they were “just following orders,” in hopes that the Machine will not grind them in its gears. They may even come to like the Machine. They may even come to operate it.

We mustn’t deceive ourselves into a perverse form of American, or Western, exceptionalism, thinking ourselves incapable of this irresistible aspect of human nature—the desire to suppress the “other.” It’s in all of us and in all of history from the conflicts of Northern Ireland, British Imperialism, South African Apartheid, American slavery and Jim Crow laws, German Nuremberg laws, and so much more.

We mustn’t excuse our own pet atrocities just because we believe the outcome is morally justified. A free society is messy, always poised on the edge of decay. Perhaps you’ve felt it was closer to the edge these last few years. But like a house, it must be maintained (as Courtney reminds me often that just because I vacuumed last week doesn’t mean I don’t need to do it again this week) by constantly revisiting and renewing our commitment to each other’s freedoms, especially the freedom to speak and think, to create—yes, even to fail.

Why did Cain kill his brother Abel? Because Cain bitterly resented his brother for possessing what he lacked. Cain feared Abel would be better and more loved and that he would be forgotten and left behind. Once that fear worked its way into Cain’s heart and mind, he could only see his brother as standing in the way of what he thought he deserved. That kind of deep resentment is woefully natural for human beings, as many mass movements can attest. We always are trying to identify who is coming to take what we have or what we believe we deserve. Perhaps that’s the saddest, but most played, song in history. That is why, in addition to refusing to live by lies, resentment and offense must be actively resisted by each one of us every day or we will begin to create enemies: those who live just on the other side of our empathy.

Well, that was a lot. Kudos to you if you read all that. Welcome to what goes on in my head on a nightly basis. So how do I conclude this reflection, and this trip?

I think I leave Germany with a renewed conviction to hear and sing the sad songs, but to sing the happy ones, too. I want to amplify them, because we can learn from the sad songs as well as the happy ones. We can, and must, learn from our mistakes as well as our triumphs. It’s okay not to have a perfect narrative. I know we try to cultivate one on social media with filters and selective posts and pictures, but I do not have a perfect story. No one does, so our nation and our church doesn’t either. We must work together to sing the songs that didn’t, and never will, end well. Perhaps in doing so we can work together to write a new song, a better song, that will be the happy song we will want to sing again and again.

Today we visited the city of Potsdam, the capital of the state of Brandenburg. On the way we visited the Platform 17 Memorial at Grunewald Station, where thousands of Jewish men, women, and children were deported from Berlin to various ghettos and camps across Germany and Poland.

The station, in the sparsely populated outskirts of the city, was chosen so the deportations would not be so visible and there was a less likely chance of public protest and outcry. The first deportation train departed from Platform 17 on October 18, 1941 with 1251 Jews sent to Lodz (a Polish Ghetto) and the last train was sent on March 27, 1945 with 18 Jews sent to Theresienstadt (a ghetto in what is now the Czech Republic). By the end of World War II, more than 50,000 members of the German Jewish population from the Berlin area were deported from this track.

The platform and tracks were abandoned after the war, but in the mid 1990s the Deutsche Bahn AG (German Railroad) were going to convert the old track to a train cleaning station. There was however outcry from the German public about this which forced the Deutsche Bahn AG to confront its own hard history and came to the following realization, which can be found on their website:

Research literature on the role of Deutsche Reichsbahn during the National Socialist regime comes to a unanimous conclusion: without the railway, and in particular without Deutsche Reichsbahn, the deportation of the European Jews to the extermination camps would not have been possible. For many years, both the Bundesbahn in West Germany and the Reichsbahn in East Germany were unwilling to take a critical look at the role played by Deutsche Reichsbahn in the Nazi crimes against humanity. In 1985, the year that celebrated that 150th anniversary of the railway in Germany, the management boards of the railways in both West and East Germany still found it difficult to even mention this chapter of railway history. Neither of the two German states had a central memorial to the victims of the deportations by the Reichsbahn.

This became painfully clear when the reunified railways were merged to form Deutsche Bahn AG. No business company can whitewash its history or choose which events in its past it wishes to remember. To keep the memory of the victims of National Socialism alive, the management board decided to erect one central memorial at Grunewald station on behalf of Deutsche Bahn AG, commemorating the deportation transports handled by Deutsche Reichsbahn during the years of the Nazi regime.

Would the railroad company have come to the conclusion without significant pushback from the public? Probably not. That’s often the case in corporate America, too, but the public can make a difference and force companies and other organizations to take an honest and critical audit of their own histories and determine if reparations, repair, apologies, etc need to be made.

Recently, Princeton Seminary did this after pressure from students and alumni. The Seminary published the results of its historical audit and its role in slavery. If you’re interested to read what they concluded and the actions they decided to take in response, you can read about it here.

Our voices do make a difference. Sometimes the squeaky wheel gets the grease and the persistent voice effects change. Jesus even tells a parable with this lesson (Luke 18:1-8).

The memorial on the platform contains 186 steel plates, each contains the date of transport, point of departure, destination, and the number of deportees. There is a concrete monument by Polish sculptor Karol Broniatowski that displays silhouettes of the victims being marched to the track that was unveiled in 1991.

But the most interesting and hopeful piece of the memorial for me is the one most often overlooked. We wouldn’t have even known about it without our guide. He pointed out a small grove of birch trees in front of the station. In November 2011, the Polish artist Lukasz Surowiec brought 320 birches from the area around the former concentration camp Auschwitz-Birkenau to Berlin, to ‘work against forgetting’. The trees are spread over the whole city, including this small stand outside Grunewald station. What grew out of the very ash of thousands of Jews was finally brought back, replanted, in Berlin. Out of the ash came life and return. The trees and the memories live on. The story lives on, and stories can be one of our most important legacies.

Out of the ashes was a bit of a theme today since we visited Potsdam. We crossed into Potsdam over the Glienicke Bridge, often referred to as the “Bridge of Spies.” The bridge straddled the border between East and West Berlin and, right in the middle of the bridge, a white border line was drawn. Due to its isolated location, the bridge was used to exchange high-ranking spies. The first exchange took place on 10 February 1962. The Soviet spy, Colonel Rudolf Abel, was exchanged for U.S. spy-plane pilot, Francis Gary Powers, shot down in the USSR in his U2 spy plane in 1960.

In Potsdam, we visited Sansoucci (without worry in French), a palace built by Frederick the Great as his summer residence. Frederick the Great was King of Prussia who grew and effectively used the large and advanced Prussian Army to expand Prussian territory and defeat France, Russia, and Austria in the Seven Years war. After the Seven Years War he built the Neues Palace as a giant guest house to show off that he still had money after the war.

Frederick is a rather interesting monarch and person. If you’re interested in history I suggest you read more about him. One of the things I learned was that Frederick is largely responsible for introducing the potato as a staple food in Europe. People pilgrimage to his grave to leave potatoes on it.

Potsdam was in East Germany after the war because of the agreement made between British US, and Russian leaders at the Potsdam Conference (more on that later). Potsdam fell into disrepair because the Soviet Union saw the Prussians as the precursor to what became the National Socialists (or Nazis). Therefore, they didn’t want to take care of the gardens of palaces of the Prussian kings.

In preparation for 1994, the thousand-year anniversary of the town, a lot of money was spent to restore the palaces and gardens of Potsdam. Out of the ashes of the destruction of the war and the ruins of the communist regime, Potsdam has been rebuilt to tell the story of Frederick the Great and others.

We can’t ignore our history. We can’t bury it and pretend it didn’t happen. We can’t ignore the inconvenient and hard parts. It’s all part of our story. We can learn from it and sometimes be thankful for how far we’ve come, how we’ve gotten better, and be thankful for the good that did come from those times. For example, an argument can be made that Fredrick the Great’s Seven Years War paved the way for American Independence because it cost England so much that it didn’t have the time, money, or energy to later invest in a war in America. Also, I like potatoes, so thank you, Frederick. But Frederick was by no means perfect. People suffered because of him and people found success, glory, and better lives because of him.

History is a mixed bag. It’s a teacher if we let it and it’s a part of our story. To truly know ourselves, we must know it.

The last palace we visited in Potsdam was Cecilienhof Palace, built in the Tudor style of an English country house from 1913 to 1917. Kaiser Wilhelm II had the residence built for his eldest son, Crown Prince Wilhelm. Until 1945 it was the residence of the last German crown prince couple Wilhelm and Cecilie of Prussia, but the palace is most famous for the conference held there from July 17 to August 2, 1945, in which the leaders of the US, Soviet Union, and Great Britain met principally to determine the borders of post-war Europe and deal with other outstanding problems.

Despite many disagreements, the three powers found compromises in the wake of war. It was decided that Germany would be occupied by the Americans, British, French and Soviets. It would also be de-militarized and disarmed. The country was to be purged of Nazi leadership and the Nazi racial laws were repealed. Germany was to be run by an Allied Control Commission made up of the four occupying powers.

Stalin was most determined to obtain enormous economic reparations from Germany as compensation for the destruction wrought in the Soviet Union as a result of Hitler’s invasion.

Truman and his Secretary of State James Byrnes insisted that reparations should be exacted by the occupying powers only from their own occupation zone. This was because the Americans wanted to avoid a repetition of what happened after the 1919 Treaty of Versailles. Then, it was claimed, the harsh reparations imposed by the Treaty on a vanquished Germany had caused economic crises which in turn had paved the way for the rise of Hitler.

The biggest stumbling blocks at Potsdam were the post-war fate of Poland, the revision of its frontiers and those of Germany, and the expulsion of many millions of ethnic Germans from Eastern Europe. In exchange for its territory lost to the Soviet Union, Poland was to be compensated in the west by large areas of Germany up to the Oder-Neisse Line – the border along the Rivers Oder and Neisse.

Through this process around 20 million people lost their homeland. The Poles, and also the Czechs and Hungarians, had begun to expel their German minorities and both the Americans and British were extremely worried that a mass influx of Germans into their respective zones would de-stabilize them. A request was made to Poland, Czechoslovakia and Hungary that the expulsions be temporarily suspended and when resumed should be ‘effected in an orderly and humane manner’.

About 14 million Germans lost their homeland. Within a short period of time, they had to be absorbed into the four zones of occupation in Germany. The arrival of forcefully expelled persons created a volatile situation. About one in three Germans lived in emergency shelters for years after the war ended.

The Potsdam Conference fundamentally changed the landscape of Europe. Out of the ashes of war it tried to build something new and stable that would allow for peace. It certainly wasn’t perfect. It’s easy to critique the decisions made, especially with the luxury of hindsight. It paved the way for the Iron Curtain and years of communist oppression for what are now eastern European nations. It dislocated millions and changed borders. There couldn’t have been a perfect answer to all the postwar questions especially with the competing interests of Britain, America, and the Soviet Union.

Sometimes the best we can do is the best we can do. We cannot let the perfect become the enemy of the good. We can learn from mistakes and try to do better, but sometimes all we have are bad and difficult choices and options. We need to be able to offer grace as well as critique to our histories. If ridicule, shame, judgment and guilt is all we walk away with after studying history, then we are studying it wrong. Sadly, that’s how it is often presented. We need to reckon with the wrong, but we need to celebrate the good, too. And we need to recognize that perfect solutions rarely exist.

We also need to remember that rebuilding takes time. Of course, that’s easy to say if we aren’t the ones suffering during that waiting period, but it’s a reality nonetheless. Progress is often in steps. We don’t make one giant leap to the end. We’ve come a long way since WWII. Germany has come a long way, and many of the former communist nations like the Czech Republic (formerly part of Czechoslovakia) have come a long way economically and politically. It’s been a long road, but progress has been made. I think we can celebrate that even if it wasn’t immediate and even if the journey was fraught with pain and suffering. Rebuilding and new life takes time.

This is true of our Christian journey as well. While God’s grace and love is always for us, we don’t immediately turn into the disciples God wants us to be. It’s a life-long journey. We make mistakes and we experience successes. We confess often, we don’t pretend we have no sin. We do not deceive ourselves. But we also should celebrate our growth as children of God. A religion built only on guilt does not lead to life.

My favorite part of today was having dinner with Susan Neiman. It was a riveting conversation that has left me with a lot to think about. She talked about how she’d write her book differently today and new projects she’s thinking about. We talked about how history is taught and how we cannot make guilt the one and only outcome of our reckoning with history. We have to have hope and we have to highlight the heroes, too. I hope I’ll have more time to share some of that conversation with you after I’ve had more time to process it. I am looking forward to reading her newest book soon, and she recommended some interesting looking books as well. It was a valuable conversation that has helped me think more about what is required for peace and reconciliation in our world.