DrProtestant pastor Lothar König takes the Bible against Adorno: “There is a right life in a wrong life.” One has only to refer to the “stories of experience” that were recorded in the sacred texts from “more than ten thousand years.” Historically, these are rather bold dimensions, but they are covered by the use of religious language.
Because the exaggerations there aim at infinity anyway, and thus at the god that Koenig has been talking about since the 1970s, especially in East Germany. It is a deity that he often refers to indirectly, through concrete participation, especially against fascism. During the demonstrations, the impression of “Bambul” can appear. In 2011, König became the police station in Thuringia. He was even accused of forming a criminal organization and breach of the peace. The lawsuit was dropped in 2014, and the €3,000 fine he agreed to at the time still angers him today.
And today, in the presence of the documentary “King Stops”, these were above all the years 2019 and 2020, in which the priest was accompanied by his son Tillman.
This is how the picture was created about his transition to retirement, about his release from the office that he had held in Jena for so long. Of course, he will remain a pastor, he can lead church services, but he is more interested in festivals. Rock against the right, or even better, punk against the right. With his sultry looks, wild beard and luxurious shoulder-length hair, which he seems to accentuate with his shirts, Lothar Koenig is God’s candidacy.
He brought Dubček’s name into circulation
Tilmann Koenig begins with his chronicle of a spiritual work in the German Democratic Republic, in Merseburg, where the State Security felt compelled to “start an operational operation”. That was 1987, and peace-seeking Christians could not be persecuted for long after that. Lothar König first attracted attention in 1968, when he circulated the name of Dubček, which was enough to position himself incorrectly on the suppression of the Prague Spring, i.e. against the official policy of the GDR, which supported the invasion of the Soviet Union and welcomed the invasion of the Soviet Union. Suppression of attempts to develop democratic socialism.
After 1990, Rev. Koenig quickly found a new place to work. He came to Jena, where he was the city’s youthful patron of the youth community in the “litter’s nest of world importance.” The opposing side, which had already formed by that time, answered the language, not always crystal white, no less radical: “Assipfaffe”, seeing a special vocation of Christians in the fight against right-wing extremism, received death. threats.
He is also subjected to physical assault. The image of the Cure showing a wound in his right eye is one of the most striking images in “König Hears In”—it being the moment when, as a man of grief, Lothar König enters imitation of Christ, not just his cheek, but his whole skull. Physical issues enter later as well, as he suffers from a ‘damn hip’ for which he thankfully has a cure. The process remains implicit, as is almost everything from private life, although one thing is known about her anyway, for example that his daughter Katarina König-Preuss is a politician in Die Linke in Thuringia.
Perhaps he was rarely at home
The relationship between father and son is not a big topic either. From time to time a question could be heard from outside the house, but the actually exciting aspect of what kind of pastor Lothar König was in the house was not specifically addressed. Perhaps he was rarely home, at least in the movie he looks like someone immersed in his job, who subjugated everything to society without need or oppression. For him, the Christian community is a “place to try” for this, the practicalities of experimenting on hand-rolled cigarettes are discussed.
Pastor König can be seen twice at events in a larger, more formal context: at the farewell service in Jena, where he speaks from the pulpit, and at a discussion at the University of Erfurt. Both times he is dressed up, but both times you can clearly see his unbridled nature, which cannot be incorporated into bourgeois Christianity.
Figures like him have not been uncommon in the Catholic Church since Vatican II, and church services with rock music and participation in demonstrations have been somewhat of the norm for Christian baby boomers. The fact that Lothar Koenig at one point in the film even brings him closer to life by “stage diving” at a blistering concert shows that he has gone further than many of his colleagues in identifying with outsiders and with the subculture.
The commitment to immigrants is almost self-evident, from Lothar to Murat or in other personal friendships, and then again against ultra-nationalists who try to make “foreigners” enemies.
In the final scenes of “The King Stops” you get the impression that he has already stopped. You can see it in the Southern Harz Mountains, that is, in the area from which it originates. Now he lives in the village again, but he also dreams of winning this potential community. It doesn’t have to be the whole radical nature of Christ’s message, a little demonstration is enough, and there’s always a reason. But if someone is interested in the Gospel, then Lothar Koenig does not hide his convictions. He carried all his other books with him, but if need be, the Bible will suffice. “She wears what she has on. Crazy.”