Anyone whom Adolf Hitler put a large portrait of prominently over his desk must have a dark side. This is certainly true of Frederick II of Prussia, commonly known as Frederick 'the Great'. A brilliant military general, he took full advantage of his father's consolidation of Prussian military power and became a potent symbol of German militarism, administrative efficiency, duty and enhancement of glory. Among his worst aspects was his treatment of Poland. Indeed, among his the oppressions which resonated with later Nazism, he boasted that he would gradually rid the world of Poles.
The other side of Frederick was his so-called 'enlightened absolutism', which first drew me to him when I studied the 18th century 'enlightened despots' at school. Fascinated by radical thought and a leading sponsor of music, fine architectural buildings and the arts, Frederick was, for example, a notable patron of Voltaire. In some respects he also offered significant religious toleration within his realm, albeit with disdain for genuine religious faith, particular acts of active opposition to Polish Catholicism and with little real time for Jews. Whilst historians argue over his sexuality, with women certainly finding little place in his world, there may be some grounds for seeing positive aspects of homo-erotic life, albeit distorted by power. Aspects of his governance were also certainly forward-thinking, including sponsorship of immigration, recognition of the new United States of America and of the rights of prisoners of war, criticism of hunting, and protection of some plant life.
The ambiguity of Frederick the Great, on so many levels, is partly explained by his context and upbringing, not least the brutality of his father's treatment of him and the deep-seated aggressive insecurities of Prussia as a whole, consequent on the bitter experiences of the Thirty Years War and other catastrophes. Understandable, if typically one-sided and distorted, Nazi enthusiasm for him has meant that both Eastern and Western Germans have subsequently been wary of his legacy. Yet he remains, in various senses, a fascinating figure, both as a symbol of the bad and good in German history itself, and of the human character.
If walking through the Brandeburg Gate and down Unter den Linden this year was the fulfilment of a lifetime's desire, visiting Potsdam ran things close, particularly the visit to the astonishing 18th century summer palace Sans Souci. The name itself is French rather than German, reflecting its first owner's cosmopolitan aspect. Roughly translated it approximates to that key Australian term 'no worries'. What a blessing that would have been for much of German history and still would be for so much of our world today! Not generally a great fan of the buildings of the historically 'super-rich', I have nonetheless always been fascinated by Sans Souci, mainly for its association with Frederick the Great. I was not disappointed. Putting aside the cost, in various terms, it is an amazing creation and I was staggered as I turned a corner of the grounds and saw it afresh in all its ambiguous glory.
Looking back on 2015, there have been several major events in my life's journey. One was most certainly my visit to Berlin. It was the culmination of 50 years of longing: beginning as a young child when, in the magazine Look and Learn, I read about the beauty and history of the city and its division with the Berlin Wall. The desire was immediately kindled one day to walk through the Brandenburg Gate - in peace and not, like so many, for glory born of violence - and along Unter den Linden (see left, my longing finally fulfilled). The Brandenburg Gate and its surrounds in themselves have enough tragic, and sometimes liberating, history to touch my European and historian's heart for ever. As a history student, I also studied so much German history that led me further to Berlin. For the city as a whole is a symbol of the great human longing for hope and renewal, as well as a location of some of the very worst aspects of the human soul. Reading Rory MacLean's brilliant book Berlin in the months before further deepened my quest. For my closest life partner, it understandably felt at times a 'heavy' city, full of such a legacy of pain and struggle. Yet, for me, it was an amazing, if sometimes chastening, journey at every turn. After all, as a life-long border-crosser, where else could a blessed imp be drawn?
One of my main highlights of visiting Berlin this year was the Kathe Kollwitz museum. An artistic genius, Kollwitz' life and work are inspiring examples of the German soul. She was an outstanding pioneer for women, with a profound social conscience and identity. A committed socialist and pacifist, who shared the life of the poor with her doctor husband in Berlin's struggles, not for nothing was she commissioned to create a powerful memorial to the murdered Karl Liebknecht. Tragically, her compassion for the victims of war and oppression and the strength of poor women, especially mothers, was embodied in her own sufferings over the loss of her son in the first world war. Removed from her leading role in German arts and culture by the Nazis, she was eventually evacuated from Berlin in 1943 as foreign bombs wreaked violence, including, soon, the destruction of her own family apartment with its photographs and mementos of loved ones. A week later her son's home was also destroyed during a bombing raid. Kollwitz tellingly wrote in her journal: "every war already carries within it the war which will answer it. Every war is answered by a new war, until everything, everything is smashed... That is why I am so wholeheartedly for a radical end to this madness, and why my only hope is in a world socialism... Pacifism simply is not a matter of calm looking on; it is work, hard work." She died in 1945, 16 days before the end of the Second World War. Yet her transcendent art and inspiring hope, in and beyond suffering. lives on.
Jo Inkpin an Anglican priest, trans woman, theologian and justice activist. These are some of my reflections on life, spirit, and the search for peace, justice and sustainable creation.