the Brown Synod, for brown being the colour of the Nazi party. When on 5 September , then praeses of the unadulterated Westphalian provincial synod, tried to bring forward the arguments of the opposition against the Aryan paragraph and the abolition of synodal and presbyterial democracy, the majority of German Christian synodals shouted him down. The German Christians abused the general synod as a mere acclamation, like a Nazi party convention. Koch and his partisans left the synod. The majority of German Christians thus voted in the Aryan paragraph for all the Evangelical Church of the old-Prussian Union. On 5 September the brown synodals passed the retroactive church law, which only established the function and title of bishop. The same law renamed the ecclesiastical provinces into bishoprics (, sg./pl.), each led – according to the new law of 6 September – by a provincial bishop () replacing the prior general superintendents. By enabling the dismissal of all Protestants of Jewish descent from jobs with the Evangelical Church of the old-Prussian Union, the official church bodies accepted the Nazi racist doctrine of anti-Semitism. This breach with Christian principles within the range of the church was unacceptable to many church members. Nevertheless, pursuing Martin Luther's Doctrine of the two kingdoms (God rules within the world: Directly within the church and in the state by means of the secular government) many church members could not see any basis, how a Protestant church body could interfere with the anti-Semitism performed in the state sphere, since in its self-conception the church body was a religious, not a political organisation. Only few parishioners and clergy, mostly of Reformed tradition, followed Jean Cauvin's doctrine of the Kingdom of Christ within the church and the world. Among them were Karl Barth and Dietrich Bonhoeffer, who demanded the church bodies to oppose the abolition of democracy and the unlawfulness in the general political sphere. Especially pastors in the countryside – often younger men, since the traditional pastoral career ladder started in a village parish – were outraged about this development. Herbert Goltzen, Eugen Weschke, and Günter Jacob, three pastors from Lower Lusatia, regarded the introduction of the Aryan paragraph as the violation of the confession. In late summer 1933 Jacob, pastor in Noßdorf (a part of today's Forst in Lusatia/Baršć), developed the central theses, which became the self-commitment of the opponents. In reaction to the anti-Semitic discriminations within the