In 1869, newly arriving settlers from the Kingdom of Württemberg led by Georg David Hardegg (1812–1879) and Christoph Hoffmann (1815-1885), members of the Temple Society, replaced them.

[6] Among the parishioners were wealthy members such as Plato von Ustinov and Wilhelm Friedrich Faber (1863–1923), president of the Deutsche Palästina-Bank, who moved to Jaffa in 1899 when the bank opened its branch there.

[14] The congregation rented the local chapel of the London Society for Promoting Christianity Amongst the Jews for an annual payment of 100 francs of the Latin Monetary Union for its services.

The Evangelical Supreme Ecclesiastical Council [de], the executive board of the Prussian state church, pressurised Jerusalem's Association to release Schlaich from his office in Jaffa, thus he was appointed for another pastorate in Germany.

[20] On 6 April 1910 Prince Eitel Friedrich of Prussia and his wife Sophie Charlotte of Oldenburg visited Jaffa and Immanuel Church, where they were received by Pastor Zeller.

[22] After the outbreak of World War I the Sublime Porte de facto abolished the personal exterritoriality and consular jurisdiction for foreigners according to Capitulations of the Ottoman Empire on 7 September 1914.

Jerusalem's Association retained its legal independence, successfully rejected the application of the so-called Aryan paragraph for its own employees and the new appointment of its executive board with a majority of two thirds for German Christians.

[42] However, the Nazi-submissive German Christians, holding crucial positions in the bureaucracy of the official Protestant church bodies, found other ways to pressurise the missionary societies.

Foreign exchange assigned at non-market rates was exclusively to be disbursed for salaries of German nationals, thus salaries of Palestinian citizens (e.g. Arab Protestants) became very difficult to organise, Jerusalem's Association had to incur debts in Palestine pounds with Deutsche Palästina-Bank, which again had to be permitted by the Nazi government, which submitted any foreign indebtedness of German legal entities to its agreement as part of its austerity policy.

[52] After the Brethren Council of the old-Prussian Ecclesiastical Province of Pomerania, the Pomeranian Confessing Church executive, had agreed to release its Vicar Felix Moderow, he moved to Jaffa to serve there as auxiliary pastor from 1935 to 1937.

[54] "Among the German inhabitants in the country, only the [Jews and the] Lutherans expressed sorrow at Wolff's dismissal and their Jerusalem newspaper [Gemeindeblatt] published a warm article in praise of his activities.

Similar sentiments were expressed in the Hebrew newspaper Doar Hayom [he], which lauded his consular activity and heralded his efforts not to hurt the feelings of those opposed to the Nazi regime.

Berg had been furloughed by his employer, the German Christian-streamlined Evangelical Lutheran State Church of Mecklenburg, after the Nazi government sued him in a political trial in Schwerin in June 1934.

The "Neueste Nachrichten aus dem Morgenland", the journal of Jerusalem's Association, complained about Jewish immigration to Palestine (1937) and Arab Nationalism (1939), which it regarded as being due to the infiltration by European decomposing ideologies.

[57] In July 1939 Oertzen left Jaffa for a summer holiday in Germany, but also to look after his salary, which had been withheld on a German account, for – in preparation of the war – the rationing office blocked most transfers abroad since early 1939.

[64] In 1882 the Württembergian royal court preacher Dr. Friedrich Braun [de], however, defamed Templers in his "Protestantismus und Sekten" (Protestantism and sects) as bearing "the character of the morbidly abnormal.

In 1897 and 1898 Templers of Jaffa and Sarona intrigued with the Sublime Porte and the German Foreign Office against the plans to build a combined Evangelical school and community centre, financed by generous donations of Braun and others.

So the laying of the cornerstone for the Evangelical community centre was delayed, for Templers argued the title to the construction site would be under dispute[67] So William II and Auguste Victoria could not attend it.

Their travel agency Thomas Cook accommodated the imperial guests in Ustinov's "Hôtel du Parc", the only establishment in Jaffa regarded suited for them, while the further entourage stayed in Hotel Jerusalem (then Seestraße, today's Rechov Auerbach #6; רחוב אוארבך) of the Templer Ernst Hardegg.

After 1933 Templers increasingly usurped positions with influential connections to Nazi party and Nazi government bodies in Germany, while the German Protestant church bodies as partners of the Evangelical congregations in the Holy Land lost government support by the struggle of the churches and by Hitler's and Alfred Rosenberg's general abandonment of Christianity, considered indissolubly Judaised with the Ten Commandments and the Old Testament.

Cornelius Schwarz, a Templer from Jaffa, led the Palestinian faction (Landesgruppe) of the Nazi party, with him many young men gained influence over long established institutions as the Evangelical provostry and its congregations as well as the Temple Society itself.

[77] On 18 July 1898 Metzler, who then lived in Stuttgart, conveyed his last piece of real estate in Jaffa for the construction of an Evangelical church, community centre and pastor's apartment, to the congregation, while his friend and divorced son-in-law Ustinov rewarded Metzler with 10,000 francs two thirds of the site's estimated price[80] In August 1898 Ernst August Voigt, architect of Haifa, handed in his plans for a combined church, community centre, school and pastor's apartment.

[81] The belated firman, permitting the building, finally arrived on 27 October 1898, after attempts of Templers to baffle the planned constructions, however, too late for an imperial attendance in the laying of the cornerstone.

[82][83] After Emperor William II's inauguration of the then Evangelical Church of the Redeemer in Jerusalem on Reformation Day, 31 October 1898, the bulk of the accompanying entourage was determined to return to Jaffa, to get back to their ship.

Braun, court preacher of King William II of Württemberg, held the speech at the ceremony and donated himself 10,000 marks[86] The actual cornerstone included the deed of foundation and seeds of grain and vegetables, symbolising the fertility of the Sharon plain.

[92] In May 1919 Jerusalem's Association informed the Reich's commissioner on Germans as enemy nationals abroad, that its loss of property in the Holy Land amounted to 891,785 marks at its pre-war rate (about £44,589.25 or $212,329.76).

The Treaty of Versailles, signed on 28 June 1919, finally became effective on 10 January 1920 and thus legalised the existing British custodianship of the property of the congregation, the parishioners and Jerusalem's Association.

[101] Jerusalem's Association then commissioned the architect and Templer Benjamin Sandel (1877–1941), then leading the constructions of the Hagia Maria Sion Abbey in Jerusalem and son of the late Theodor Sandel, as supervisor, and the Templer Johannes Wennagel (1846–1927) from Sarona as building contractor, starting excavation on 11 May 1903, however, constructions progressed only slowly because Groth was late with sending the detailed plans, only completely arriving in February 1904.

[103] The walls are built from two kinds of natural stone, a yellowish-grey type of sandstone quarried close to Jaffa and a limestone, the so-called Meliki, from the mountains at Bir Nabala.

[102] She also donated the altar bible with her handwritten dedication: "Ja kommet her zu mir alle, die ihr mühselig und beladen seid; ich will Euch erquicken.