Hermann Fackler

Hermann Fackler, March 10, 1886, Lörrach – July 19, 1978, Stuttgart

Hermann Fackler, too, was already a long-serving pastor when The Christian Community was founded. At thirty-six, he belonged to the group of the older ones at that time. Nevertheless, he was still able to serve the movement for over fifty years.

Hermann Fackler was born in Lörrach on April 10, 1886, as the son of a Protestant veterinarian and a Catholic mother from Breisach. He was baptized Catholic. His mother died shortly afterward as a result of the birth, so his father had to place his young son in the care of a loving, simple cobbler family for the first seven years. In the first ten years of his life, the boy was not spared serious childhood illnesses. Due to whooping cough, he suffered a lifelong ear ailment. For the next two and a half years, however, he was healthy and spry, apart from an accident in the icy Sudeten Mountains, which later afflicted him greatly.

When his father married again, this time to a Protestant woman, the boy was allowed to move in with his parents in Donaueschingen in 1893. He attended the humanist grammar school and Protestant religious instruction but also had deep religious experiences when visiting his mother’s relatives in Breisach and Freiburg and attending mass in the cathedrals there.

When his father was transferred to the Ministry of the Interior in Karlsruhe in 1898, his son attended confirmation classes with the city pastor Brückner, who impressed him so much that the boy wanted to become a pastor himself. Immediately after graduating from high school in 1905, he went to Heidelberg University, where he studied philosophy with Wilhelm Windelband, dogmatics with Ernst Troeltsch, and exegesis with Adolf Deißmann. He went to Berlin for two semesters to hear Adolf von Harnack lecture on church history and Reinhold Seeberg on dogmatics. All these professors have gone down in the history of science with their life’s work.

Nevertheless, for the young man, the study was unsatisfactory. It brought a lot of useless head knowledge (textual criticism, for example) and no preparation for religious practice. One learned to preach but not how to pray with people. The theoretical and practical examinations were taken in 1908/09. Then followed vicar positions in Baden, among others in Waldshut on the Rhine, where he met his wife. He received a position as “pastoral chaplain” in Immendingen (Hegau) in 1912. His wife, Getrud, née Leyendecker, had been a deaconess in Freiburg and was able to help him with the care of a large parish area and several military hospitals in the following years during the First World War.

If the discrepancy between studied theology and practiced religion was already difficult for Hermann Fackler, the problems grew even greater when he became intensively involved with the star mythology of Professor Arthur Drews from Karlsruhe during these years (1913-1919). He knew Drews personally from many visits and found access to the cosmic aspect in his book Die Christusmythe [The Christ Myth]. But how could he proclaim death and resurrection if Christ had not lived at all? Even the philosophy of ‘as if’ only helped to reach an insipid compromise.

In 1919 Hermann Fackler became parish administrator in Rheinfelden on the Upper Rhine, not far from Basel. The dean who introduced him invited him to his Freemason lodge because of his inaugural sermon (on 1 Peter 2:5), in which a word about Freemasonry had been spoken. The dean was Master of the Chair. Thus Hermann Fackler became an ‘apprentice’ in the Lodge “Friedrich zur Eintracht” in Lörrach and found cultic brotherly fellowship in which he could feel a remnant of the air of mystery.

In September 1920, a blind man asked Hermann Fackler to come with him to Dornach near Basel to see Rudolf Steiner’s ‘crazy house’ through his eyes. This is how Hermann Fackler found his way to the first Goetheanum and was immediately enthusiastic. He and his wife then went repeatedly to Dornach. They attended eurythmy performances and began to read Rudolf Steiner’s books.

In the autumn of the following year (1921), he took a short holiday with his wife in nearby Waldshut that was broken off after a week due to inner turmoil. At home, a single letter was found that had not been forwarded. It was an invitation from a completely unknown Rudolf Meyer from Stuttgart to come to Dornach for the theology course which was about to begin.

Hermann Fackler immediately arranged everything necessary and commuted daily from Rheinfelden to Dornach to attend the autumn course. There, the true science of God dawned on him when he experienced Rudolf Steiner for the first time and absorbed his lectures. And he immediately committed himself to the movement, which wanted to renew Christian religious practice with liturgical celebrations.

So he resigned from his ministry on July 1, 1922, and later even resigned from the church, for he had now found his spiritual home and his real task, which he was to serve for another half-century.

He was present in Breitbrunn for the preparatory meeting of the founders and was ordained on September 16, 1922, in Dornach at the Goetheanum, to whose forms he owed his first access to anthroposophy. When he asked Rudolf Steiner whether he should begin the congregational work of The Christian Community in Rheinfelden – also because people there had already asked – he did not find it possible. In November 1922 the church began in Constance (until August 1924). This was followed by important years of work in Berlin (1924-1929). In Naumburg/Saale, he then replaced Eberhard Kurras in the activity (1929-1931, until some difficult working years in Göppingen (Württ.) followed (1931–1936), after which Reutlingen became his place of residence for over forty years. (1936–77).

Hermann Fackler survived the ban on community work (1941) smoothly – without imprisonment and almost without theft of books. He then worked as a gardener and in the tax office, and finally as a language teacher with tutoring, before work in the community could begin again after the end of the war in 1945.

In the fifties, it was possible to buy a house and build a community room in Goethean style, which still serves the community today. Beginning with the first volume of The Christian Community magazine, a wealth of essays by Hermann Fackler has appeared, reflecting the breadth of his education and interests. He also published articles in other journals and newspapers, such as Die Kommenden, Blätter für Anthroposophie, Entscheidung, Die Drei, Die Tat, and others. He also wrote poetry and painted. As a lecturer, however, he was less prominent. He worked in silence through many visits and conversations and appeared outwardly closed.

However, he met people with constant friendliness and kindness. Perhaps his quiet manner was also due to his suffering from his ear. Fully aware of this, he continued to work spiritually until he was very old – he translated St Augustine – before ending his final years on July 19, 1978, in the Haus Morgenstern nursing home in Stuttgart.



I, the undersigned, born in 1886 and after eight semesters of theological and philosophical studies and active since 1909 in the service of the Protestant Regional Church of Baden, see myself compelled, after conscientious self-examination, to make the following declaration: I became aware of the anthroposophical movement in 1920. After initially reading a few critical writings and systematic presentations of anthroposophy, I soon began to study Dr. Steiner’s writings myself, as far as they were available to me through the book trade. Soon seized by this study, I spent every hour that my ministry allowed me with it. I visited the Goetheanum several times to gain a personal impression of spiritual science and its building in Dornach. So it was with joy that I accepted an invitation to take part in the religious course in Dornach, which took place there from September 26 to October 10 last year under the direction of Dr. Steiner. The impressions I received from what I heard there, as well as in personal contact with the participants in the course, were so profound that even then, the decision matured in me to adjust my life to the new movement, and I signed the pledges made in Dornach. Soon after completing the Dornach course, I was accepted into the Anthroposophical Society, so that Dr. Steiner’s esoteric lecture cycles now became accessible to me, at least in part. The study of these cycles, especially the cycle on the Gospel of John, the inner processing of what I had received in Dornach, the daily practice of meditation, all advanced me inwardly to such an extent that I now feel inwardly impelled to make the following solemn and binding declaration: I am ready and determined to apply for my release from the pastoral ministry as soon as accommodations are available for my family and me in the sphere of activity I have already envisaged, in order then to place myself entirely at the service of the anthroposophical religious movement and to serve the spread of this movement with all my strength. I would gratefully welcome it if Dr. Steiner could give a preparatory course to those who are ready for this life’s work, in which all that is connected with this work would be discussed.

Badisch Rheinfelden, February 20, 1922

Hermann Fackler


Invisible Assistance

“He will be delivered to the Gentiles, and will be mocked and shamefully treated and spat upon; they will scourge Him and kill Him …” (Luke 18:32)

All of this—it was not only the torture that Jesus underwent.  It is the daily occurring acts by which everywhere on earth people are broken.  History repeats itself countless times.  And always we stand powerless as bystanders, as witnesses and as spectators, as long as we are not involved ourselves as perpetrator or victim.  Perhaps powerlessness is the characteristic of all people of good will.  Evil is as old as the world, and with the best will in the world it cannot be eradicated.

The followers of Jesus were also powerless facing their rulers, who were possessed by evil.  And yet, despite everything, a few of them tried to assist Him to the end: the one disciple who knew what it was to die; the mother whose soul was pierced by a sword; the sinner who bestowed a deed of love on Him by anointing Him.  Those were the only things they could do in their impotence: stand by Him, literally and figuratively.

When you carefully look, you see that evil in the world does not only physically mutilate, but that, even more often, the souls of people are mutilated and broken.  But even then there still is something we can do in our powerlessness.  When we cannot do anything with our hands to effectively help, the only way we have left to help is through our prayer, our intercession, our compassion.  This invisible assistance, no matter how small and elusive, is a counterweight on the scale that threatens to collapse under the burden of evil in the world.  And it alleviates the burden of Him who has to bear all, and who says: “What you did for the least of my brothers, that you did for me.”

–Rev. Bastiaan Baan, February 19, 2023


Fritz Blattman

Die Gruender der Christengemeinschaft: Ein Schicksalsnetz
By Rudolf F. Gaedeke
Translated by Cindy Hindes

October 18, 1882, Barr/Alsace – October 11, 1969, Beddelhausen/Eder

At the time of the founding of the Christian Community in 1922, Fritz Blattmann, at the age of forty, already belonged to the small circle of the oldest ones. He experienced all the events – as someone unknown and silent. Silence was one of his great virtues. After two years, in 1924, while they were preparing for the last meeting with Rudolf Steiner in September in Dornach at the Marienstein estate near Göttingen, the founding circle was not a little astonished when this unknown person told them about his life in a more detailed and coherent way.

He was born on October 18, 1882, as the ninth child of parents from Freiburg im Breisgau. They had founded a merchant’s office in Paris, which they had to give up during the 1870s war. Since they were looking for administrative officials in the new Reich territory of Alsace, his father had himself appointed as a civil servant there. So Fritz was born at the foot of the holy Odilienberg, in Barr in Alsace, near Andlau Castle, and grew up in a beautiful house in the vineyards, not far from the summer residence of the famous writer Édouard Schuré. But his childhood paradise lasted only three years. Then his father died, and his mother, who now had to get by on a very small pension, moved with her flock of children to the gates of Stuttgart to what was then so-called ‘holy’ Korntal. There was a congregation of brothers in Korntal. The ‘Hahn Brothers’ with their ‘Hours’ shaped the pietistic life of the community. There were good and affordable educational opportunities for the children. As a matter of course, Fritz grew up in this unique religious atmosphere, which surrounded him until he was sixteen. At that time, he and his mother, with her daughters, who were still living in the household, moved to Tübingen to enable him to graduate from grammar school and study theology. The  Land Exam there was waived by the King of Württemberg for particularly gifted pupils and entitled them to study theology or jurisprudence with the obligation to become a pastor or administrative official.

After graduating from high school, he underwent basic military training and began his studies in Tübingen. We find nothing more reported about his theological studies, his First Examination, his vicarage in Tuttlingen, and his Second Examination, except that he met the girl he was to marry twenty years later during his vicariate. To avoid getting stuck as a pastor in some village in the Swabian Alb, Fritz Blattmann applied and was accepted as pastor of the German seamen’s home and, at the same time, as vicar for the small Protestant congregation in the French port city of Marseille. During this essentially social activity in the home, where German seamen arrived from all over the world, Fritz Blattmann became increasingly aware that although he did not doubt the content of religion, he himself felt very incapable of communicating it. He was clearly aware that this inability was also due to the state of development of Protestant liberal theology, but he felt it more painfully as his own imperfection and inability. It is a testimony to his honesty and inner ambition that this feeling of inferiority, as he himself called it, also accompanied him later as a pastor in The Christian Community. Naturally, he could not live up to his ideal and the high standards he set for himself.

At that time, a bout of typhoid forced Fritz Blattmann to give up this work in Marseille and freed him to a certain extent from inner distress. On the other hand, this illness led him to the brink of death and let him experience the reality of the spiritual world in his own way. This must have happened around his thirtieth year (about 1912).

After the long period of illness, he reported once again to the Central Seamen’s Mission in Berlin and was sent to Genoa, to a very similar activity as in Marseille. To get to know the living conditions of the seafarers better, he hired himself out incognito — he was known among the German seamen — as a coal trimmer on a passenger steamer for the trip to New York. Because a reporter recognized him and wrote an article on him (“anonymous pastor as coal trimmer”), he sailed from there on another ship.

He returned to Bremen as a dishwasher at Norddeutscher Lloyd. After a further period of work in Genoa, he finally left the service of the Württemberg Regional Church to attend lectures in national economics at the University of Tübingen. A full second degree seemed too long and too expensive, so he looked for a position in a social profession that could sustain him and found it in the small industrial town of Heidenheim at the world-famous Voith company as head of the company health insurance fund and supervisor of other social affairs for the factory workers (1914).

After a short time, this activity was abruptly interrupted by the outbreak of the First World War, which Fritz Blattmann experienced as a reserve officer of an infantry regiment for the entire four years in the heavy battles on the Western Front in the Argonne, in Flanders, and on the Somme. In the middle of these war years (1916) came the event of his engagement to Mathilde Däuble from Blaubeuren and his first acquaintance with Rudolf Steiner’s anthroposophy through reading the book Theosophy, not long after his thirty-third birthday.

In Heidenheim, the world traveller Alfred Meebold, knowledgable in English-Indian theosophy and a student of Rudolf Steiner, had to enter the management of the second well-known company in Heidenheim, the ‘Württembergische Kattunmanufaktur,’ which his father had co-founded, due to the circumstances of the war. Immediately after the war, Alfred Meebold began intensive public lecturing activities in Heidenheim for anthroposophy and soon also for the threefold movement. In Fritz Blattmann (now thirty-six years old), the conditions had also matured, which made possible his membership in the Anthroposophical Society and full collaboration with Alfred Meebold in the Heidenheim branch and the Threefold Movement work. At that time, the Heidenheim branch had two hundred members, half of whom were industrial workers.

Fritz Blattmann’s situation in life was met with a request from his cousin Dr. Hermann Heisler from Tübingen, whether he would not like to take part in Rudolf Steiner’s planned theology course in Dornach in autumn 1921. Again, the struggle with the social question — similar to and yet again so characteristically different from, for example, Marta Heimeran, Heinrich Ogilvie or Wilhelm Salewski — led to his energetic and sacrificial collaboration in the founding of The Christian Community.


There is agreement on the necessity of religious renewal far and wide in church circles; not so on the way to this renewal. For those who have themselves struggled in vain for living forces in the church, it is clear that the forces of renewal cannot come from the denominations. Church piety cannot stand up to the modern scientific, materialistic worldview. It must give way to it step by step because this piety is itself permeated by a materialistic spirit. Before the war, I was employed as the pastor of the German seamen in Genoa and had the ardent desire to impart to these people, who had been tossed about by life, a strength that would sustain their lives. I failed in this task because I was stuck in the same mindset as those I wanted to help. That is why I gave up my ministry. At that time, I only blamed myself; today, I see that it was just as much the fault of the church, which could not give me the religious strength that is necessary to help others. In the meantime, I have become acquainted with anthroposophy and have gained the certainty that with it, the path is given to the individual as well as to the whole, on which connection can be found again with the spiritual forces of the world. I have unlimited confidence in this path and am convinced that a religious renewal can be initiated with the suggestions Dr. Steiner gave us in Dornach. I am wholeheartedly committed to helping in this renewal. The only concern that always troubles me is my own inability and unworthiness. If there were enough other people to support our cause, I would stand back. But since there are not enough people, I provide what I can. Even if I cannot lead people to the highest peak of the mountain, I can still keep them from the path that will inevitably lead them into the abyss, and I can point the way. From such points of view, I declare myself ready to make myself available for the work of religious renewal. I intend to take up the work here in Heidenheim.

–Heidenheim, February 8, 1922

When Fritz Blattmann was ordained a year later, on September 16, 1922, he was the seventh oldest of the founders. He began his priestly service in full awareness of his inadequate potential, although he was one of the most experienced in the world in the circle of founders. His painfully-experienced inability testifies to his modesty. But the awareness that there was a lack of people who wanted the new also shows his courage, which was perhaps greater than many of the inexperienced, younger co-founders. The relatively large number of members of the Heidenheim branch of the Anthroposophical Society, including so many of the working class, naturally led to the immediate formation of a considerable congregation at the end of 1922, for Fritz Blattmann had been known and appreciated in this circle for years as a speaker and as a person. After all, no one had forbidden anthroposophists to lead a religious life and belong to a religious community. However, there was not sufficient clarity about the need to distinguish between cognitive activity and religious practice, first in consciousness and the social sphere. The situation in Heidenheim at that time was often held up as a negative example of the relationship between the Anthroposophical Society and The Christian Community. One can understand that situation if one knows the special circumstances of that time.

After a year of working for The Christian Community in Heidenheim, Fritz Blattmann left his colleague Wolfgang Schickler in charge and moved to Göppingen for a year, from where he also had to help look after the congregations founded by Dr. Hermann Heisler in Tübingen and Esslingen for some time.

The Blattmans

In 1931 he moved from Göppingen to Mannheim to take care of the existing congregation there; then he and Mathilde could finally marry. They had a son, Georg, who later served as a pastor in The Christian Community. When, in the difficult time of 1933, people gathered in Stuttgart to open the first building for the seminary, and every member of staff was asked to contribute a word to the event,

Fritz Blattmann spoke the terse words so characteristic of him: “Work and do not despair.”

One year before the beginning of the war, the seven years of parish work in Mannheim ended, and Darmstadt became the most important place of his priestly activity for twenty-five years. The ban on The Christian Community on June 9, 1941, also affected him. He had to spend a quarter of a year in prison without trial or conviction and then found a livelihood with the Fissan company in Zwingenberg an der Bergstraße as a company accountant. The family was able to move into a flat in the beautiful town of Zwingenberg and thus survived the war, the severe destruction of Darmstadt, and the post-war years. In the destroyed Darmstadt, it was possible after the war to erect a very simple but small church building of their own, not on their own land, but with only a very small building lease. In 1966, however, the landowner demanded such a high rent that the congregation felt compelled to build its own newly designed church on an overlying plot of land (1966). Fritz Blattmann was able to accompany this phase in the life of the Darmstadt congregation from afar. In 1963, at the age of eighty, he said farewell to being responsible for the work in Darmstadt. He withdrew with his wife to the retirement home of The Christian Community in Beddelhausen in the Sauerland, where he celebrated until a few months before his death. He spent an important last period of his long, rich life as a faithful and silent co-founder and priest of the Christian Community. He died there on October 11, 1969.


Heinrich Rittelmeyer

June 20,1879, Schweinfurt – January 19, 1960, Wiesbaden

From Die Gründer der Christengemeinschaft: Ein Schicksalsnetz, by Rudolf Gädeke


Heinrich Rittelmeyer was born on June 20,1879, in Schweinfurt. His childhood was marked by illness and physical weakness. Only when he grew up did he become stronger and reach a ripe old age. In the weak child, there lived a strong, irascible soul, which repeatedly flared up until the boy attacked an adult with a knife. This experience frightened him so much that he decided to fight the anger with the power of Christ. For years he struggled in prayer until he had conquered his temper. At thirteen, he told his father: “I want to be a pastor.”

But the confirmand already got into difficulties because he had to profess a faith that would bind him for life. When, in the same year, his brother Friedrich, who was seven years older, traveled home from his intermediate semesters in Berlin and had conversations with the confirmand, further uncertainties arose; years of doubt followed. Yes, Heinrich Rittelmeyer felt himself to be a ‘heretic.’ But he was quite sure: “God is a reality, and the divinity of Christ is a reality because they had brought about the change in my temperament.”

At about eighteen, the student gave a lecture on “Parzival and the Grail.” At twenty-one, he passed his Abitur at the Gymnasium and began studying theology in Erlangen. The course lasted eight semesters, three of which were completed in Berlin. Like his brother, Heinrich Rittelmeyer belonged to the Uttenruchia fraternity. He passed his first examination in 1902 as the third best student and was appointed to the preacher’s seminary in Munich for two years. There he had to preach sermons and give religious instruction in the city and its surroundings.

In 1904, Heinrich Rittelmeyer became a private teacher with the dean in Kitzingen. He gave religious instruction and experienced in a drastic way the untruthfulness with which funeral addresses were given. His difficulties became so great that in 1905 he applied for a leave of absence from the Bavarian church ministry, which was dominated by dogmatism.

From spring to Christmas 1905, he taught at the Protestant Pädagogicum in Godesberg on the Rhine. In addition, he attended lectures in German studies and philosophy in Bonn. The liberal theologian Martin Rade, editor of the journal Die christliche Welt [The Christian World], then found him a position as city vicar in Gotha. There was a free working atmosphere among the very diverse pastors. He was able to pass the Second Theological Examination in 1906 and the philosophical examination at the University of Jena at the end of 1907. Both were not easy to master, as they had to be done in addition to his abundant work at the teacher’s seminary in Gotha. His work as an educator in the subjects of religion, German, and history over eleven years, from 1908 to 1919, filled him completely; it shaped many young people for life.

In Godesberg, Heinrich Rittelmeyer and Änne Kottmann (1884-1967), who had been governess in a German family in Greece for over three years from 1905, became engaged. In April 1908, they celebrated their wedding in Gotha. Two adopted sons grew up in the family. Diverse activities among the educated of the city kept him busy in addition to his teaching activities. He eventually became chairman of the German ‘Sprachverein’ [Language Society]. He now planned to acquire a doctorate in philosophy in Jena. However, he had to abandon this plan when health difficulties made the necessary journeys to the university city (in addition to his work as a teacher) impossible.

About once or twice a year, it was possible to talk personally with the elder brother Friedrich. The latter had become acquainted with anthroposophy in 1910 in Nuremberg through Michael Bauer and had met Rudolf Steiner personally in 1911 in Munich at the last lecture in the series “Wonders of the World, Ordeals of the Soul, Revelations of the Spirit.” He told Heinrich about this afterward. It was not until five years later, in 1916, that Heinrich asked what he should read. The answer was: How to Know Higher Worlds. In spring 1917, Friedrich Rittelmeyer was already working in Berlin when his brother visited him there. A public, so-called Architects’ House Lecture by Rudolf Steiner was announced: “Beyond the Senses and Beyond the Soul” (March 31, 1917, GA 66). Heinrich was the first to hear this lecture. Friedrich then offered him the printed lecture cycles to read, which were still inaccessible to non-members at that time.

Heinrich not only studied them thoroughly on an ongoing basis, but he also excerpted them stenographically, thus acquiring a solid basic knowledge of anthroposophy. Heinrich Rittelmeyer used his understanding of anthroposophy to help a former pupil who had returned from the war with a serious wound and was drawn to spiritualism by questions about the meaning of life. Heinrich intimated to him that anthroposophy was the only sensible thing to do in this situation. To his surprise, this student became a member of the Anthroposophical Society before himself.

Heinrich Rittelmeyer, who had a special relationship with Luther from childhood and had found his personal access to Christ through Lutheranism, gave a lecture in the four hundredth commemorative year of the Reformation, 1917, on Luther’s birthday, which he also had published in print, titled: “Luther, the Prophet of the New Germany.”

In April 1919, Heinrich Rittelmeyer took over the position of vice-principal in the Herford teacher training college. Because of his special interest in Germanic mythology, he applied to the Westphalian Minister of Culture to go to the area where the memory of Germanic history was alive. His professional responsibilities in Herford became even greater.

In the field of anthroposophy, he had now gained so much confidence that he was able to become a member of the Society and the branch in Bielefeld in 1920. From 1921 onward, he publicly advocated for Rudolf Steiner in lectures. From such a lecture on June 28, 1921, came the writing: Was will Dr. Rudolf Steiner? [What does Dr. Rudolf Steiner Want?], which appeared in at least six editions.

The years 1920 and 1921 also enabled him to have two conversations with Rudolf Steiner, which mainly dealt with meditation. In the meantime, Heinrich Rittelmeyer had changed from a person who prayed intensively from his youth, and indeed prayed for many other people throughout his life, to a person who now also meditated energetically. He received many impressions, but he did not like to talk about them. Out of Heinrich Rittelmeyer’s conversations with Rudolf Steiner it is important to note that Steiner’s indication that Luther and Raphael were in Rome at the same time but did not meet in person remained with him for the rest of his life.

He was a particularly quiet and, in a way, sober person in addition to being a teacher.

Now the time was approaching when he learned of the preparations for the founding of The Christian Community. In the spring of 1922, he had decided to place his life in their service, and so he was ordained priest by his brother on September 16, 1922, in Dornach. At the age of forty-three, he was already one of the older ones.

Without his family, who remained in Herford, he founded the three congregations in Karlsruhe, Mannheim, and Heidelberg in the twenty-five months from October 1922 to November 1924.

After working in the twin congregations of Mannheim-Heidelberg and Herford-Bielefeld, he continued his work in Wiesbaden Mainz starting in 1935.

After the banning of The Christian Community on June 9, 1941, Heinrich Rittelmeyer was arrested together with Fritz Blattmann by the Gestapo in Darmstadt on June 12. SS men indiscriminately dragged laundry baskets full of books and manuscripts (even the bride’s letters) from the flat; under threat of punishment, the parents were forbidden to inform their son in the field of this action. After his release from prison on  August 16, 1941, friends found him a job at the Erdal-Werke in Mainz with the task of writing about the historical development of the shoe and its care. After the total bombing in October 1944, Heinrich Rittelmeyer lived with friends in the Taunus until June 1945. Then, after the re-establishment of the Wiesbaden congregation (1945), he worked there until his death on January 19, 1960. After twenty-two years, he followed his brother, under whose importance he had suffered throughout his life, into the spiritual world.

An important teacher of his students, a praying pastor who accompanied all the people of his congregation daily in his consciousness, he also included the deceased in his prayers daily with the help of a little book in which he had entered hundreds of names. He was a humble, faithful minister in the performance of the sacraments, a courageous advocate of anthroposophy, and a quiet meditator: that was Heinrich Rittelmeyer. He rightly wore the ring of the archpriest (see also August Pauli and Rudolf von Koschützki).

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Fire of the Heart Conference, July 6-9, Viroqua, WI

For more information: fireoftheheart2023@gmail.com

Fire of the heart

For more information: fireoftheheart2023@gmail.com