d. Poland

<284> The atrocities committed against the Jews in Poland are beyond description. At the end of 1939, 3,300,000 Jews lived in Poland; of these 2,900,000 were murdered. [609] Moreover, most of the Jews arrested by the Germans, in other occupied countries and in the German Reich itself, were deported to Poland and perished there. Thus it was in Poland that the vast majority of the six million was murdered.

There is little to relate about the reactions of the non-Catholic Churches in Poland; there hardly exist such Churches at all. I received two replies to my circular letter; the first is from Dr. Andrzej Wantula, Bishop of the Evangelical Lutheran Church. I quote the following from his letter:

"During the war, our Church was liquidated by the Germans and the majority of the pastors imprisoned, the remainder working in a newly founded German Church. Our Church, therefore, could not carry out any activities. Individual pastors privately have helped the Jews. I myself, in my former parish, have tried to relieve the position of the Jews and partly succeeded in this. These, however, are individual cases, which are outside the scope of your interest."

The second reply came from the Executive of the small "Polish-Catholic Church". [610] I quote the following:

"Our Polish-Catholic Church was exposed to many persecutions, under the National-Socialist domination during the second World War. However, we protested many times, against the persecution of the Jews, also publicly whenever this was possible. In addition to material help, we provided the persecuted Jews with baptismal certificates, enabling them to obtain ration cards and identity cards. In this way they were protected from further persecution. We cannot, unfortunately, send you any proofs, e.g. documents, letters or photostats concerning our activities, as all the material was destroyed during the war."

It is difficult for me to believe that the Polish-Catholic Church has "protested many times and publicly", if one is to understand that these protests were made in writing, and officially sent to the German authorities. But perhaps pastors of this Church expressed their protest in their sermons, and if this is so, it was at least something, especially in Poland. <285> The activities and attitude of the head of the Greek-Catholic Church in Galicia, the Metropolitan Andrew Sheptitsky, whose Church is united with Rome, is outside the scope of our subject and is thus not related here. [611]

e. Finland

Finland refused to give up her 2,000 Jews. "We are an honest people," declared Witting, the Finnish Foreign Minister. "We would much rather die with the Jews than give them up." [612] I received the following reply to my circular letter:

"...Finland was never actually occupied by the German army, with the exception of the Northern region... Finland remained a sovereign country and it was, as far as I know, the only country within the German sphere of influence where Jews were protected against German claims. It seems to be very difficult to ascertain whether the Church had any direct involvement in this. It must remain, therefore, more or less an academic question, since nothing actually happened, in spite of the hesitation of the Government during some critical days." [613]

f. Italy

There are hardly any non-Roman Catholic Churches in Italy. Best-known is the Waldensian Church. The Waldenses themselves have been severely persecuted throughout the centuries. The right of free worship was granted to them by the Constitution of 1848. This "pre-Reformation Protestant Community" has 25,000 members. Official declarations against anti-Semitism of such a small minority Church could hardly expected, though the majority of the Waldenses had been strongly anti-fascist. [614] <286> g. Russia

The Orthodox Church was the established Church in Russia, until 1917. Under the Communist regime many Church leaders were imprisoned or murdered; many church buildings were closed, some turned into museums. The Constitution of 1936 allows the Church freedom of worship, but not of propaganda. Printing of Bibles was not permitted. Anti-religious propaganda, however, was systematically carried out. In the wake of the German invasion (June, 1941), the Patriarch of Moscow declared himself loyal to the Russian cause and to the Soviet government. Anti-religious measures were relaxed to some degree. As far as we know, no public declaration against anti-Semitism was issued by the Orthodox Church, nor by any of the smaller Christian communities in Russia. [615] It is estimated that 1,500,000 Jews perished in the Nazi- occupied part of Russia.

37 IN CONCLUSION

I have tried to give the answers to some questions related to our subject, but there remain many unanswered questions. It is beyond the scope of this investigation, to analyse the influence of Luther's attitude towards the Jews upon the German Protestants. Suffice it to say, that many anti-Semites quoted from Luther's brochure "Concerning the Jews and their Lies" (1542), and not from his earlier: "Jesus was born a Jew". (1523) The anti-Jewish sermons of St. Chrysostom, preached at Constantinople at about the turn of the 4th century, are well-known. We have not investigated as to how far these sermons had an influence upon the Eastern Churches in our time. <287> Another question: What exactly was the influence of the Lutheran conception of the "two dominions" through which God rules this world (the spiritual one, or the Church, and the secular one, or the "worldly authorities") on the attitude of the Lutheran Churches towards the persecuted Jews? Why did the Lutheran Churches in Denmark, Norway, Slovakia and Sweden denounce anti- Semitism whilst the record of the Lutheran Churches in America is poor in this respect? The people, according to Luther, have not the right to resist the authorities; only princes have. Was there a notable difference between the Lutheran Churches and the Churches of Calvinist origin regarding their attitude towards the "ungodly government" of Hitler in the 20th century, just as such a difference is said to have existed in the 16th century? What about possible differences between continental and Anglo-Saxon Protestants regarding their theological conception of the Jews, between Protestant Churches in the West and Orthodox Churches in Eastern Europe, between non-Roman Catholic Churches and the Church of Rome? How far did the conception of St. Paul about the people of Israel, as expounded in Romans 9-11, encourage the Churches to stand up for the Jews, or how far did the opinion that the Church has "replaced" Israel as the people of the Covenant, prevent Churches from taking action? We have hardly touched on practical questions such as the dilemma of whether "to speak or to save" ("reden oder retten"). It would be easy to make up a much longer list of unanswered questions, but it is difficult to establish facts even though they happened in our lifetime, and it is even more difficult to interpret them correctly. I can only hope that the documentation provided by this book will stimulate others to further study and investigation.

I hope that I have succeeded to some extent in showing how complicated the situation was, and how careful we ought to be if we try to answer the question, how far Christian leaders and Churches fulfilled or failed to fulfil, the commandment which they profess to consider divine: "Thou shalt love thy neighbour as thyself". <288> However, I do not suggest that to understand all is to pardon all. To me, Dr. Visser 't Hooft's conclusion seems to be well-balanced:

"We may conclude this section by pointing out that while many Christians failed in their duty to resist in word and deed the inhuman racialism of National Socialism, there were a not inconsiderable number of Church leaders and simple Church members who rendered a clear witness to the reality of the Christian faith. The Christians who were involved in the struggle know better than anyone how often the Churches and they themselves failed to do what ought have to be done. Thus the Churches in Germany spoke not only for themselves, but for others who had been in a similar situation when after the war they confessed publicly their sense of guilt in this respect." [616]

It is difficult to draw conclusions. Mostly generalizations are dangerous. I myself have the impression that public opinion tends to overrate the practical help rendered by individual Christians. Only a minority of professing Christians willingly risked their lives in order to help and save their Jewish neighbours. The Bible condemns such a lack of self-sacrificing love. When, however, human beings judge, particularly if they are people who themselves did not have to undergo the test, they should remember the Jewish saying: "Judge not thy neighbour until thou art come in his situation." [617]

On the other hand, public opinion possibly tends to underestimate the official activities of Churches against anti-Semitism, because they are not generally known. The attitude of the Churches with regard to the persecution of Jews under Hitler's reign of terror was far from uniform. The picture is neither completely black, nor purely white. White and black are mingled. Thus the name chosen for this publication is "The Grey Book". The darkness of the holocaust was so great that one can hardly comprehend it. It is understandable that there are people who tend to ignore the lights that were so small, far too small. But "the greater the darkness, the brighter the light, be it no more than that of a small candle." [618] <289> In cases where Church leaders or individual Christians did risk their lives, they should remember the words of their Lord: "Is the master grateful to the servant for carrying out his orders? So with you: when you have carried out your orders, you should say, 'We are servants and deserve no credit; we have only done our duty'."(Luke 17, 9-10). On March 23, 1943, the Archbishop of Canterbury declared in the House of Lords: "We stand at the bar of history, of humanity and of God". It is appropriate to conclude this book with the words of Ecclesiastes (12, 13-14): "Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." <290>

APPENDIX I

DECLARATIONS AGAINST ANTI-SEMITISM ISSUED AFTER THE SECOND WORLD WAR

Much has been spoken against anti-Semitism by non-Roman Catholic Churches and Church leaders, after the Second World War. We only mention the most important declarations and statements.

On April 8, 1948, the NATIONAL BRETHREN COUNCIL (Reichsbruderrat) of the Evangelical Church in Germany, meeting at Darmstadt, issued the following "Message Concerning the Jewish Question".

"...It may rightly be said that after what has happened, after all that we allowed to happen in silence, we have no authority to speak now. We are distressed about what happened in the past, and about the fact that we did not make any joint statement about it. We have not forgotten that a number of pastors and churches did speak out, and suffered for doing so; we thank God for it, and we thank them. We thank all who, in our own country and abroad, have helped us with old and new insights into the Word of God, and who have taken action by setting up warning signs. Today when retribution is meted out to us for what we did to the Jews, there is increasing danger that we may take refuge from God's Judgment in a new way of anti-Semitism, thus conjuring up all the old evils once again. In this perilous situation and amid this temptation God's Word speaks to us and helps us to find the right attitude to the Jews. It is under pressure of this Word that we speak, because we are filled with anxiety about the future and burdened by the past, and because we feel obliged to express our gratitude to all those individual people who spoke out, took action and suffered doing so... It was a disastrous mistake when the Churches of our time adopted the secular attitude of mere humanity, emancipation and anti-Semitism towards the Jewish question. There was bound to be a bitter retribution for the fact that anti-Semitism rose and flourished not only among the people (who still seemed to be a Christian nation), not only among the intelligentsia, and in governmental and military circles, but also among Christian leaders. <291> And when finally this radical anti-Semitism, based on racial hatred, destroyed our nation and our Churches from within, and released all its brutal force from without, there existed no power to resist it - because the Churches had forgotten what Israel really is, and no longer loved the Jews. Christian circles washed their hands of all responsibility, justifying themselves by saying that there was a curse on the Jewish people. Christians no longer believed that the promise concerning the Jews still held good; they no longer preached it, nor showed it in their attitude to the Jews. In this way we Christians helped to bring about all the injustice and suffering inflicted upon the Jews in our country. This is what the Word of God teaches us, so that we recognize with shame and grief what a great wrong we have done to Israel, and how deep our guilt is. As a Church we have failed to be the witness of salvation for Israel. Now we have to face the judgments of God which are coming upon us one after the other, so that we may bow beneath the mighty hand of God in sincere repentance, both as a Church and as a nation..." [619]

On April 27, 1950, the Synod of the Evangelical Church in Germany, meeting at Berlin-Weissensee, issued a "Message of Guilt towards Israel", from which we quote the following:

"...We declare that by dereliction of duty and in keeping silent we also are guilty of the crimes committed by people of our nation towards the Jews... We pray all Christians to rid themselves of all anti-Semitism whatsoever, to resist it earnestly where it raises its head again, and to meet Jews and Jewish Christians in a brotherly spirit. We pray the Christian congregations, to care for Jewish cemeteries in their territory if nobody is in charge of them." [620]

On January 12, 1960, the Executive of the United Evangelical Church of Germany issued the following Declaration:

"The Executive of the United Evangelical Lutheran Church of Germany most sharply condemns the expressions of anti-Semitism which have stirred the public in the last weeks. Moral condemnation of the crimes committed by Germans against the Jews cannot be evaded, though it is difficult to explain the motives of this wave (of anti-Semitism) which encompasses many lands. The reaction of the public must not be limited to declarations of sympathy towards Jewish fellow citizens but must aim at uncovering their own failures. It is especially important, to break the silence which frequently is maintained here between the older and younger generation, and to help our young people to come to their own clear judgment of the history of the Third Reich and what led up to it." [621] <292>

On February 26, 1960, the Synod of the Evangelical Church in Germany, meeting at Berlin-Spandau, published the following Resolution, after the synagogue of Cologne was daubed with swastikas:

"The fact that the honour of our Jewish neighbours has been offended, fills us with horror and shame. We express our solidarity with those who have been offended and insulted... We are guilty towards youth, to whom we have failed to teach and to bear the witness we owe them. It is not surprising, therefore, that the evil spirit increases its influence, again and again, among our youth. However, anew we must realize and attest: the hatred of the Jews which breaks out, again and again, is public godlessness... Therefore, let parents and educators break the widely-spread, painful silence, in our country about co-responsibility for the fate of the Jews. Let them resist everything that seduces the young generation into hatred of the Jews... Therefore, stand up for the payment of reparations. Keep in mind, however, that true repentance is more essential than financial compensation, which only can mean little to people who lost most of their relatives by acts of violence... Therefore, pray for God's peace upon Israel. Pray for the peace of Israel amongst the nations, on the borders of its State and amongst us." [622]

During the trial of Eichmann, the Synod of the Evangelical Church in Germany stated (Berlin-Spandau, Febr. 17, 1961):

"...All surviving Germans who at the age of discrimination witnessed the atrocities of the annihilation of the Jews, and even those who helped their Jewish compatriots under oppression, must confess before God, to have become accessories to the deeds by lack of alert and self-denying love..." [623]

After several years of discussion on the subject of the relationship of the Church to the Jewish people, the 10th German Evangelical Kirchentag, 1961, set aside one work-group to deal specifically with this subject. Work-group VI of the Kirchentag produced the statement which follows, and it was adopted as the official Report of the Assembly: <293>

"Jews and Christians are insolubly linked with each other. The denial of this link brought forth the hostility to Jews within Christendom. It became one of the main causes of the persecution of Jewry. Jesus of Nazareth is betrayed wherever members of the Jewish people among whom he was born are despised as Jews. Every hostility towards Jews is godlessness and leads to self-destruction. The present trial in Jerusalem concerns us all. We Evangelical Christians in Germany recognise that we are involved in it by reason of our guilt. Because of the need for fresh thought and conversion, we call upon the German public to make the following points their own: 1. Parents and educators should break their silence when meeting the young generation. They should confess their own failure and bring to light the origins of the crimes so that we all may learn how to face the present together. In the present world political situation, throwing off our own failure onto others must threaten not only one section of mankind but all life. 2. The inhumanity of compulsory systems of command where men can argue that criminal orders must be obeyed, is calculated to warn us against the inhuman potentialities of the modern organisation of State and society. We must be ready to take upon us political responsibility even in spite of risks. Those who were concerned in the preparation and implementation of persecution should resign from high office. 3. Where Jews live amongst us, it is our duty to promote their well-being as best as we can. Likewise everything must be done by us Germans which serves the reconstruction and peace of the State of Israel and its Arab neighbours. Compensation claims by victims of racial persecution should be settled with special urgency and generosity. The material compensation must be matched by a rebirth of the spirit. In Germany, the so-called Jewish question is today above all a question concerning the future of the Germans. 4. As against the wrong doctrine preached for centuries that God has cast away the Jewish people, we once again affirm the word of the Apostle: 'God hath not cast away His people, which He foreknew' (Romans 11, 2)..." [624]

On March 13, 1964, the Synod of the Evangelical Church in Germany issued the following Declaration on the trials of Nazi criminals:

"...Only ignorance can speak of 'soiling one's own nest' when in fact the cleaning of a badly soiled nest is at stake. Nor is it in any way profitable to try to hide behind the wrongs committed by other nations against members of our people during the war. The mass murder of Jews and other ethnic groups, with which the German name is connected, is not thereby erased... <294> Even the citizen who had no direct share in the crimes, nay, even he who did not know of them, has a share in the guilt because he was indifferent towards the perversion of all moral standards and all notions of right and wrong among our people. Nor can we exempt ourselves and our congregations from this guilt. For where all Christians were called upon to uphold the Gospel entrusted to us, to make public affirmation of the everlasting dominion of God in all spheres of our lives, and, thus armed, to protect the victims of the regime, especially the Jews living amongst us, only few had the insight and the courage to resist. Forced into this humiliating position, we cannot pretend to be unconcerned with the trials now pending, nor can we turn our gaze away from the crimes now being revealed. It was the folly of our entire nation, and the omissions of us Christians, that enabled those crimes to be perpetrated. There is nothing here that can be condoned, and we must resist all temptations to indulge in self-justification. Rather is it our duty to follow the defendants now as they stand before God and His judgment." [626]

In 1963, the Evangelical Kirchentag of German speaking Switzerland adopted the following Resolution:

"Israel and the Church belong together. God has chosen them both and formed a Covenant with them - first with Israel, then with the Church. The Church has been grafted onto the stem of God's People. Hence: if one member suffers, all the other members suffer with it. We confess our guilt with regard to Israel, that we Swiss people did not suffer with the Jews either, thus betraying our fellowship with God's ancient people. Our hope rests in the fact that we know our sins are forgiven. But for us forgiveness must mean active repentance. Let us make atonement through action. As Swiss people and Christians let us recognize the following tasks as our next step, and transform them into action: 1. We urge all Christians, both individually and collectively, to take part in assisting the Jews and promoting mutual contact and mutual respect. 2. We regard it as our Christian duty to oppose all forms of discrimination against Jewish people, and we expect the same attitude from all our fellow-Christians. 3. Short, inexpensive instructive booklets are needed as soon as possible, so that Christians can remedy their ignorance of Jewish history. 4. We recognize a sub-conscious anti-Semitism here in Switzerland too, with devastating and far-reaching effects. We urge the Church to devote more attention to this question. (Parish evenings, evenings for parents, evenings for mothers, instruction to religious teachers, training of religious teachers). 5. The intercession for Israel, which exists in most liturgies, should be made an integral part of the worship-service." [627] <295>

On February 6, 1967, the Archbishop of Sweden sent a circular letter to the ministers of the diocese, from which we quote the following:

'On various occasions accusations have been made against the Church of Sweden for anti-Semitism. This is especially directed towards the way in which the passion-history is created. From abroad many appalling examples are known in which 'the Jews' are described as a deicide people, as referring not only to the mob in front of the palace of Pilate which wanted Jesus to be crucified but to the whole people and the generations after them. In the Swedish tradition of preaching and teaching this is completely unaccepted. Any feeling of revenge and hatred against Romans and Jews is repudiated and it is emphasized that it is our own sin which has brought Jesus to the cross... The Gospel is against all racial and group discrimination. Each person shall be judged on his own merits according to what he himself is and does. There is no graduation of the value of man; all are called to be children of God and are therefore our brothers and sisters, and Christ died for all. After all, God alone is the Judge, but never we ourselves." [628]

On March 18, 1964, the following Statement was issued by the Archbishop of Canterbury:

"It is always wrong when people try to lay blame upon the Jews for the crucifixion of Jesus Christ. In the event the Roman Governor was no less responsible for what happened. The important fact, however, is that the crucifixion was the clash between the Love of God and the sinfulness and selfishness of the whole human race. Those who crucified Christ are in the true mind of the Christian Church representatives of the whole human race, and it is for no one to point a finger of resentment at those who brought Jesus to his death, but rather to see the crucifixion as the divine judgment upon all humanity for choosing the ways of sin rather than the love of God. We all must see ourselves judged by the crucifixion of Christ." [629]

The General Assembly of the Church of Scotland adopted a statement against anti-Semitism nearly every year. Here follow some examples. <296> 1945 "The General Assembly express their renewed sympathy with the Jews in their present circumstances and assure them of the Church's friendly interest in all that pertains to their future welfare and in particular commend the active steps, which are being taken to restrain Anti-Semitism and promote better understanding between Christian and Jew." [630]

1947 "The General Assembly, aware of the growth of anti-Semitic feeling, condemn anew this attitude as un-Christian and contrary to the mind of our Lord; call upon their faithful people to guard against this grave danger; assure the Jewish people of their deep sympathy in the present uncertainties and remember especially the many Jews in the Displaced Persons Camps in Europe still awaiting some scheme for their settlement in other lands." [631]

1953 "The General Assembly view with concern the renewed outbreaks of anti-Semitism in various countries, renew their condemnation of this evil thing and call upon their faithful people to be on the alert to oppose any signs of it in this country." [632]

1957 "The General Assembly express their concern that the threats of annihilation directed against the State of Israel still continue. They express profound sympathy with the State of Israel in the crisis with which she is confronted and earnestly hope that the United Nations will now direct all possible efforts towards a just and lasting settlement between Israel and the Arab States, so that Israel's future will no longer be in jeopardy." [633]

1962 "The General Assembly, in view of the horrors recalled by the Eichmann trial, remind the Church - especially the youth of the Church - of the deadly danger of Anti-Semitism, which has in the past so cruelly wounded the brotherhood of the human family." [634]

Many Protestant Churches in the United States publicly registered their opposition to anti-Semitism. We only quote the following Resolution, adopted by the National Council of Churches of Christ in the United States of America, on June 5, 1964:

"The General Board of the National Council of the Churches of Christ in the U.S.A., recognizing the ever-present danger of anti-Semitism, renews the call to the Churches and the community to recognize (in the words of the First Assembly of the World Council of Churches) 'anti-Semitism, no matter what its origin, as absolutely irreconcilable with the profession and practice of the Christian faith'. <297> The spiritual heritage of Jews and Christians should draw us to each other in obedience to the one Father and in continuing dialogue; the historic schism in our relations carries with it the need for constant vigilance lest dialogue deteriorate into conflict. We confess that sometimes as Christians we have given away to anti-Semitism. We have even used the events of the Crucifixion to condemn the Jewish people, whereas (in the words of the Third Assembly of the World Council of Churches) 'the historic events which led to the Crucifixion should not be presented as to fasten upon the Jewish people of today responsibilities which belong to our corporate humanity and not to one race or community'. The General Board urges that the members of its constituent communions seek that true dialogue with the religious bodies of the Jewish community through which differences in faith can be explored within the mutual life of the one family of God - separated, but seeking from God the gift of renewed unity - knowing that in the meantime God can help us to find our God-given unity in the common service of human need." [634]

In 1948, the World Council of Churches held its first Assembly, at Amsterdam. 147 Churches in forty-four countries were represented by 351 official delegates. A report on "The Christian Approach to the Jews" was heard by Assembly, and its deliberations were commended to all member Churches "for their serious consideration and appropriate action". We quote the following:

Introduction ... We cannot forget that we meet in a land from which 110,000 Jews were taken to be murdered. Nor can we forget that we meet only five years after the extermination of 6 million Jews. To the Jews our God has bound us in a special solidarity linking our destinies together in His design. We call upon all our Churches to make this concern their own as we share with them the results of our too brief wrestling with it."...

3. Barriers to be Overcome "...We must acknowledge in all humility that too often we have failed to manifest Christian love towards our Jewish neighbours, or even a resolute will for common social justice. We have failed to fight with all our strength the age-old disorder of man which anti-Semitism represents. <298> The Churches in the past have helped to foster an image of the Jews as the sole enemies of Christ, which has contributed to anti-Semitism in the secular world. In many lands virulent anti-Semitism still threatens and in other lands the Jews are subjected to many indignities. We call upon all the Churches we represent to denounce anti-Semitism, no matter what its origin, as absolutely irreconcilable with the profession and practice of the Christian faith. Anti-Semitism is sin against God and man...". [635]

In 1961, the World Council of Churches held its third Assembly, at New Delhi. 200 Churches were represented by more than a thousand official participants. The following Resolution on Anti-Semitism was adopted:

"The Third Assembly recalls the following words which were addressed to the Churches by the First Assembly of the World Council of Churches in 1948: 'We call upon all the Churches we represent to denounce anti-Semitism, no matter what its origin, as absolutely irreconcilable with the profession and practice of the Christian faith. Anti-Semitism is sin against God and man. Only as we give convincing evidence to our Jewish neighbours that we seek for them the common rights and dignities which God wills for his children, can we come to such a meeting with them as would make it possible to share with them the best which God has given us in Christ.' The Assembly renews this plea in view of the fact that situations continue to exist in which the Jews are subject to discrimination and even persecution. The Assembly urges its member Churches to do all in their power to resist every form of anti-Semitism. In Christian teaching the historic events which led to the Crucifixion should not be so represented as to fasten upon the Jewish people of today responsibi- lities which belong to our corporate humanity and not to one race or community. Jews were the first to accept Jesus and Jews are not the only ones who do not yet recognize him." [636]

In 1964, a Consultation on "The Church and the Jewish People" under the auspices of the Lutheran World Federation was held at Legumkloster, Denmark. The following statement was adopted:

III. The Church and Anti-Semitism <299>

"Anti-Semitism is an estrangement of man from his fellowmen. As such it stems from human prejudice and is a denial of the dignity and equality of men. But Anti-Semitism is primarily a denial of the image of God in the Jew; it represents a demonic form of rebellion against the God of Abraham, Isaac, and Jacob; and a rejection of Jesus the Jew, directed upon His people. 'Christian' anti-Semitism is spiritual suicide. This phenomenon presents a unique question to the Christian Church, especially in light of the long terrible history of Christian culpability for anti- Semitism. No Christian can exempt himself from involvement in this guilt. As Lutherans, we confess our own peculiar guilt, and we lament with shame the responsibility which our Church and her people bear for this sin. We can only ask God's pardon and that of the Jewish people. There is no ultimate defeat of anti-Semitism short of a return to the living God in the power of His grace and through the forgiveness of Jesus Christ our Lord. At the same time, we must pledge ourselves to work in concert with others at practical measures for overcoming manifestations of this evil within and without the Church and for reconciling Christians with Jews. Towards this end, we urge the Lutheran World Federation and its member Churches: 1. To examine their publications for possible anti-Semitic references, and to remove and oppose false generalisations about Jews. Especially reprehensible are the notions that Jews, rather than all mankind, are responsible for the death of Jesus Christ, and that God has for this reason rejected His covenant people. Such examination and reformation must also be directed to pastoral practice and preaching references. This is our simple duty under the commandment common to Jews and Christians: 'Thou shalt not bear false witness against thy neighbour'. 2. To oppose and work to prevent all national and international manifestations of anti-Semitism, and in all our work acknowledge our great debt of gratitude to those Jewish people who have been instruments of the Holy Spirit in giving us the Old and New Testaments and in bringing into the world Jesus Christ our Lord. 3. To call upon our congregations and people to know and to love their Jewish neighbours as themselves; to fight against discrimination or persecution of Jews in their communities; to develop mutual understanding; and to make common cause with the Jewish people in matters of spiritual and social concern, especially in fostering human rights..." [637]

An International Conference of Christians and Jews was held at Seelisberg, in 1947, and attended by sixty-five persons from nineteen different countries. They adopted the following "Address to the Churches", which became widely known as "The Ten Points of Seelisberg": <300>

1. Remember that One God speaks to us all through the Old and the New Testaments. 2. Remember that Jesus was born of a Jewish mother of the seed of David and the people of Israel, and that His everlasting love and forgiveness embrace His own people and the whole world. 3. Remember that the first disciples, the apostles, and the first martyrs were Jews. 4. Remember that the fundamental commandment of Christianity, to love God and one's neighbour, proclaimed already in the Old Testament and confirmed by Jesus, is binding upon both Christians and Jews in all human relationships, without any exception. 5. Avoid disparaging biblical or post-biblical Judaism with the object of extolling Christianity. 6. Avoid using the word Jews in the exclusive sense of the enemies of Jesus, and the words the enemies of Jesus to designate the whole Jewish people. 7. Avoid presenting the Passion in such a way as to bring the odium of the killing of Jesus upon Jews alone. In fact, it was not all the Jews who demanded the death of Jesus. It not the Jews alone who were responsible, for the Cross which saves us all reveals that it is for the sins of us all that Christ died. Remind all Christian parents and teachers of the grave responsibility which they assume, particularly when they present the Passion story in a crude manner. By so doing they run the risk of implanting an aversion in the conscious or subconscious minds of their children or hearers, intentionally or unintentionally. Psychologically speaking, in the case of simple minds, moved by a passionate love and compassion for the crucified Saviour, the horror which they feel quite naturally towards the persecutors of Jesus will easily be turned into an undiscriminating hatred of the Jews of all times, including those of our days. 8. Avoid referring to the scriptural curses, or the cry of a raging mob: His blood be upon us and upon our children, without remembering that this cry should not count against the infinitely more weighty words of our Lord: Father, forgive them, for they do not know what they do. 9. Avoid promoting the superstitious notion that the Jewish people is reprobate, accursed, reserved for a destiny of suffering. 10. Avoid speaking of the Jews as if the first members of the Church had not been Jews. [638] <301>

APPENDIX II

SOME PARTICULARS ABOUT THE CHURCHES MENTIONED [639]

Austria

The Protestant Churches in Austria are minority Churches. The (Lutheran) Evangelical Church of the Augsburg Confession has 406,966 members; the Reformed Church of Austria has 16,078 baptized members.

Belgium

The Protestant Churches in Belgium are minority Churches, together comprising less than half percent of the population. The total number is less than 50,000.

Bulgaria

The Orthodox Church in Bulgaria claims a number of six million members, being the vast majority of the population. There is no other Christian community of any numerical importance in Bulgaria. <302>

Czechoslovakia

The largest non-Roman Catholic Churches in Bohemia and Moravia are: the Evangelical Church of Czech Brethren (295,354 baptized members), the Czechoslovak Church, and the Evangelical Church of the Augsburg Confession in Silesia (48,000 members). There are two Protestant Churches in Slovakia: the Reformed Church of Slovakia (165,000 baptized members) and the Evangelical (Lutheran) Church in Slovakia (520,000 members).

Denmark

The vast majority of the people of Denmark belong to the Lutheran Church, which has 4,104,000 members.

Finland

The vast majority of the population of Finland belongs to the Finnish Evangelical Lutheran Church, which has 4,429,137 members.

France

The Protestants in France are a small minority, numbering altogether not more than 800,000 souls. Members of the Protestant Federation of France are: The Reformed Church of France (375,000), the Reformed Church of Alsace and Lorraine (50,000), the Lutheran Church of Alsace and Lorraine (240,000) and the Evangelical Lutheran Church of France (50,000).

Germany

The vast majority of the Protestants of Germany belonged to one of the 28 Landeskirchen (Lutheran, Reformed or Uniate), of which the largest was the Church of the Old Prussian Union, with 18 million members. In all, there were forty-five million Germans who were, nominally at least, members of the Protestant Church.

Great Britain and Ireland

The main non-Roman Catholic Churches in England are: the Church of England, claiming 2,989,704 members and 15 million adherents (1950); the Methodist Church (775,294 members and 2,2250,000 adherents in 1955); the Congregational Union of England and Wales (451,523 members in 1955); the Baptist Union of Great Britain and Ireland (246,400 members in 1955) and the Presbyterian Church of England, having 70,298 communicants. <303> There are four Free Presbyterian Churches in Scotland, as well as Baptist, Episcopal, Congregational and Methodist Churches. The Church of Scotland is by far the largest Church, having 1,281,559 communicants. The political partition of Ireland did not divide any of the Churches. Most of the non-Roman Catholic Churches were represented in the United Council of Christian Churches in Ireland. The (Episcopalian) Church of Ireland has 400,000 members. The Presbyterian Church in Ireland has 140,395 communicants and 397,500 baptized members. The Methodist Church has approximately 30,000 communicants and 100,000 baptized members.

Greece

The vast majority of the population of Greece belongs to the (Orthodox) Church of Greece, which has an estimated 8,000,000 members.

Hungary

According to the 1941 census, there were in Hungary 9,775,310 Catholics, 2,785,782 Calvinists (Reformed Church of Hungary), and 729,289 Lutherans (Hungarian Evangelical Church).

Italy

The Waldensian Church has 25,000 members. Other non-Roman Catholic communities are the Methodist and Baptist Churches. Their total membership amounts to about 0,19 per cent of the population.

The Netherlands

The DUTCH REFORMED CHURCH has 3,500,000 baptized members. The Reformed Churches in the Netherlands had 640,984 members in 1940. The Evangelical Lutheran Church has 52,587 members. The other Churches mentioned are of about the same size, or smaller. <304> Norway

The (Lutheran) Church of Norway has 3,456,687 members, being 96,2 per cent of the population.

Poland

Out of a population of 32,000,000 there are a 130,000 Protestants. 100,000 of them belong to the Evangelical Lutheran Church in Poland. Smaller communities are the Evangelical-Reformed Church (5,000 members); the Baptist Church (2,500 members) and the United Gospel Church (7,500 members).

Rumania

The vast majority of the population of Rumania belongs to the Rumanian Orthodox Church, which has an estimated 11,500,000 members. The Reformed Church of Rumania is the Church of the Hungarian national minority; it has 693,511 baptized members. The Evangelical Church of the Augsburg Confession is mainly the Church of German immigrants; it has 183,399 members.

Russia

Before 1917, the Orthodox Church of Russia claimed a membership of 100,000,000. Estimates about the present situation - "perhaps 25-50,000,000" - are unreliable. Smaller communities are the Union of Evangelical Christian Baptists of U.S.S.R. and the Lutheran Churches in former Estonia (350,000), Latvia (350,000), and Lithuania (30,000).

Sweden

The vast majority of the population of Sweden belongs to the (Lutheran) Church of Sweden, which claims 7,000,000 members.

Switzerland

The Protestant Churches of Switzerland are cantonal Churches, distinct and independent from one another. In most of the cantonal Churches, the legislative body is the Synod and the executive organ the Synodal Council. <305> The Federation of the Protestant Churches of Switzerland at first consisted only of National Churches, but it soon admitted the Free Evangelical Churches, the Methodist Church and the "Evangelische Gemeinschaft". The Federation has 2,888,122 baptized members.

The United States

The following are some of the greatest Churches affiliated to the Federal Council of Churches of Christ in America in the year 1942 with their membership for the years ending in 1941-1942.

Northern Baptist Convention 1,538,871 National Baptist Convention 3,911,611 Congregational Christian Churches 1,052,701 Disciples of Christ 1,655,580 Protestant Episcopal Church 1,074,178 United Lutheran Church (consultative) 1,709,290 The Methodist Church 6,640,424 Presbyterian Church in the U.S.A. 1,986,257

The total membership was 25,551,560

The Federal Council of Churches united with 11 other national inter- denominational organizations, to form the National Council of Churches, in 1950. Its 34 member Churches have a total membership of about 42 million persons. The most important Protestant denominations which are not members of the National Council of Churches are: Southern Baptist Convention (present membership 10,770,573); the Lutheran Church-Missouri Synod (present membership 2,692,889); the American Lutheran Church (present membership 2,541,546).

Yugoslavia

The greatest non-Roman Catholic Church is the Serbian Orthodox Church which has about 8,000,000 members. Other Churches are: the Reformed Christian Church of Yugoslavia (30,000 members) and the Slovak Evangelical Church of the Augsburg Confession in Yugoslavia.

The World Council of Churches <306> The World Council of Churches is a fellowship of more than 200 Churches of Protestant, Anglican, Orthodox and Old Catholic confessions. It includes in its membership Churches in more than 80 countries. In 1961, the Orthodox Church of Russia also joined the World Council of Churches. A number of large Churches, however, are not World Council members. These include the Roman Catholic Church, the Southern Baptist Convention (U.S.A.), the Lutheran Church - Missouri Synod, and the majority of Pentecostal Churches. Many of these Churches regularly send observers to the World Council meetings and there were five Roman Catholic observers at the World Council's Third Assembly at New Delhi in 1961. <307>

BIBLIOGRAPHY

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CADIER, HENRI. Le Calvaire d'Israel et la solidarite chretienne. In: La Chretiente au creuset de l'epreuve. Geneva, 1947; in French. CARP, MATATIAS. Le martyre des Juifs de Roumanie. In: Les Juifs en Europe. Paris, 1949; in French. "Christians Protest Persecution". Published by the Religious News Service of the National Conference of Christians and Jews. New York. CHRISTIE, H.C. Den Norske Kirke I Kamp. Oslo, 1945; in Norwegian. COHEN, D. Zwervend en Dolend. Haarlem, 1955; in Dutch.

DELLEMAN, TH. (Ed.). Opdat wij niet vergeten. Kampen, 1949; in Dutch. Delta, Spring 1965, Vol. VIII/NO. I (A Review of Arts, Life and Thought in The Netherlands).

ECK, NATHAN. New Light on the Charges Against the Last Chief Rabbi of Salonica; In: Yad Vashem Bulletin, No. 17; Jerusalem, December 1965, pp. 9-15. Les Eglises Protestantes pendant la Guerre et l'Occupation (Actes de l'Assemble Generale du Protestantisme Franyais reunie A Nimes, du 22 au 26 octobre 1945). Paris, 1945; in French. Die Evangelische Kirche in Deutschland und die Judenfrage. Ausgewahlte Dokumente aus den Jahren des Kirchenkampfes 1933 bis 1943. Geneva, 1945; in German.

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GARFINKELS, BETTY. Les Belges face A la persecution raciale 1940- 1944. Bruxelles, 1965; in French. GLOCK, CHARLES Y. , and STARK, RODNEY, Christian Belief and Anti-semitism. New York, 1966. GOLDSCHMIDT, D., and KRAUS, H. J., (Ed.). Der ungekundigte Bund. Stuttgart- Berlin, 1963; second imprint; in German. GROSSMANN, KURT R. Die unbesungenen Helden. Berlin, 1957; in German. GRUBER, H. Werner Sylten. Berlin, 1956. In German. GRUBER, H. Dona Nobis Pacern. Berlin, 1956. In German. GRUBER, H. An der Stechbahn. Berlin, 1960. In German. GRUNDLER, J. Lexicon der Christlichen Kirchen und Sekten. Vienna, 1961. In German.

HASLER, ALFRED A. Das Boot ist voll. Zurich, 1968; second imprint; in German. HAY, MALCOLM. Europe and the Jews (The Pressure of Christendom on the People of Israel for 1900 years). Boston, 1961; second imprint. HEARST, ERNEST. The British and the slaughter of the Jews. In: The Wiener Library Bulletin, XXI-XXII. HEDENQUIST, COTE (Ed.), The Church and the Jewish People. London, 1954. HERMELINK, HEINRICH. Kirche in Kampf. Stuttgart, 1950; in German. HERZBERG, ABEL J. Kroniek der Jodenvervolging. Amhem-Amsterdam, 1950; in Dutch. HEYDENREICH, RENATE MARIA. Versuch Theologischer Wiedergutmachung. In: Der ungekundigte Bund (Goldschmidt - Kraus, Ed.), pp. 183-283. HILBERG, R. The Destruction of the European Jews. Chicago, 1961. Hitler's Ten-Year War on the Jews. New York, 1943. Published by the Institute of Jewish Affairs of the American Jewish Congress. HOCHHUTH, ROLF. The Deputy. New York, 1963; third impression. HOYE, BJARNE, and AGER, TRYGVE M. The Fight of the Norwegian Church against Nazism. New York, 1943.

ISAAC, JULES. The Teaching of Contempt. New York, 1965.

JANNASCH, W. Deutsche Kirchendokumente. Zurich, 1946; in German. JASPER, R.C.D. George Bell Bishop of Chichester. London, 1967. DE JONG, LOUIS. Jews and non Jews in Nazi-occupied Holland. In: On the Track of Tyranny (Ed. Max Beloff), pp. 139-155; London, 1960. DE JONG, LOUIS. De Bezetting. Vol. III. Amsterdam, 1963; in Dutch.

DE JONG, LOUIS. Een Sterfgeval in Auschwitz. Amsterdam, 1967; in Dutch. An English translation will be published in Yad Vashem Studies, VII (Jerusalem, 1969), pp. 39-55: "The Netherlands and Auschwitz". Les Juifs en Europe, 1939-1945, Published by the "Centre de Documentation Juive Contemporaine. Paris, 1949; in French. <310>

VAN KAAM, B. Opstand der Gezagsgetrouwen. Wageningen, 1966. In Dutch. KNAP, H. Vreemdeling, Bericht de Spartanen. Amsterdam, 1966. In Dutch. KNOUT, DAVID. Contribution a L'histoire de la RESISTANCE JUIVE EN FRANCE. Paris, in French. KOCH, ANTON. Vom Widerstand der Kirche. Freiburg, 1947; in German. KRAKAUER, MAX. Lichter im Dunkel. Stuttgart, 1947; in German.

LAPIDE, PINCHAS E. The Last Three Popes and the Jews. London, 1967. LATTES, SAMY. L'Attitude de l'Eglise en France a l'egard des Juifs pendant la persecution. In: Les juifs en Europe, pp 166-170. LAVIE, THEODORE. Roumanian Jewry in World War 11. Jerusalem, 1965; in Hebrew. LEUNER, HEINZ. When Compassion was a crime. London, 1966. LEVIEW, MISHO. Nashata Blagodarnost (Our Gratitude). Sofia, 19457; in Bulgarian. LEWY, G. The Catholic Church and Nazi Germany. London, 1964. LOWRIE, DONALD A. The Hunted Children. New York, 1963. LUDWIG, CARL. Die Fluechtlingspolitik der Schweiz seit 1933 bis zur Gegenwart (Bericht an den Bundesrat zuhanden der eidgenossischen Rate). ZU 7347. Lutheran Directory. Published by the Lutheran World Federation; Geneva, 1966.

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NEILL, STEPHAN. Anglicanism. London, 1958. NIEMOLLER, WILHELM. Kamp und Zeugnis der Bekennenden Kirche. Bielefeld, 1946; in German. NIEMOLLER, WILHELM. Die Bekennende Kirche sagt Hitler die Wahrheit. Bielefeld, 1954; in German. NIEMOLLER, WILHELM. Die Evangelische Kirche im Dritten Reich. Bielefeld, 1956; in German. <311>

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PARIS, EDMOND. Genocide in Satellite Croatia, 1941-1945. Chicago, 1959. PARKES, JAMES. Anti-semitism. Chicago, 1964. La Persecution des Juifs en Allemagne: Attitude des Eglises Chretiennes. Geneva, 1933; in French.

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REITLINGER, G. The final Solution. London, 1953; The Relationship of the Church to the Jewish People, Collection of Statements made by the World Council of Churches and representative bodies of its member Churches. Geneva, 1964; mimeographed. ROBINSON, JACOB. And the Crooked Shall be Made Straight. New York, 1965. VAN ROON, G. Neuordnung im Widerstand. Munich, 1967; in German. ROSENKRANZ, HERBERT. The Anschluss and the Tragedy of Austrian Jewry 1938-1945. In: Josef Fraenkel (Ed.), The Jews of Austria. London, 1967.

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STADLER, KARL. Das Einsame Gewissen. Vienna, 1966; in German. STEINER, F. La Situation des Juifs en Slovaquie. In: Les Juifs en Europe, pp. 2 16-220. SIJES, B.A. De Februari-Staking. 's-Gravenhage, 1954; in Dutch, with an English summary.

TARTAKOWER, ARIEH, and GROSSMANN, KURT R. The Jewish Refugee. New York, 1944. TENENBAUM, JOSEPH. Race and Reich. New York, 1956. TENENBAUM, JOSEPH. For the Sake of Historical Balance. In: Yad Vashem Bulletin, No. 3; Jerusalem, 1958. THIEME, KARL (Ed.). Judenfeindschaft. Frankfurt a. M., 1963; in German. TOUW, H.C. Het Verzet der Hervormde Kerk. 's-Gravenhage, 1946; in Dutch. Le IIIe Reich et les Juifs, Essai d'une Documentation. Anvers, 1933; in French.

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WARE, TIMOTHY. The Orthodox Church. Pelican Books, 1963. WARMBRUNN, WERNER. The Dutch under German Occupation 1940-1945, London, 1963. WIELEK, H. De Oorlog die Hitler won. Amsterdam, 1947; in Dutch. WEISENBORN, GUNTHER. Der lautlose Aufstand. Hamburg, 1953; in German. "The World Alliance of Reformed Churches". Published by The World Presbyterian Alliance; Geneva, 1964.

YAHIL, LENI. Test of Democracy, the Rescue of Danish Jewry in World War II. Jerusalem, 1966; in Hebrew, with a summary in English. YAHIL, LENI. Historians of the Holocaust; a Plea for a New Approach. In: The Wiener Library Bulletin, 1967/68, Vol. XXII, pp. 2-5.

ZIPFEL, FRIEDRICH. Kirchenkamp in Deutschland 1933-1945. Berlin, 1965; in German. <313>

PERIODICALS AND REPORTS

American Lutheran (monthly).

L'Arche (Jewish monthly), Paris.

Basler Nachrichten.

Le Christianisme Social (French Protestant Bimonthly).

The Christian World (Protestant weekly), London.

"Church of England Newspaper LONDON."

"Conversation entre le Dr. Visser 't Hooft, le Dr. Freudenberg et le Dr. Barot, concernant les activites Cimade-wcc pendant la guerre". Dec. 14, 1965. Archives of the World Council of Churches, Geneva; mimeographed; in French.

Dagens Nyheter (Swedish daily).

The Ecumenical Review. A Quarterly published by the World Council of Churches, Geneva.

Federal Council Bulletin. Monthly of the Federal Council of Churches of Christ in the U.S.A.

Glasgow Herald.

Hervormd Nederland (Dutch Protestant Weekly).

International Christian Press & Information Service (I.C.P.I.S.), Bulletin published by the World Council of Churches, Geneva.

The Interpreter (Quarterly published by the London Diocesan Council for Christian-Jewish understanding).

The Jewish Chronicle (weekly), London.

The Jewish Review, New York.

Kristen Gemenskap (Swedish Protestant Magazine).

The Life of Faith (Protestant weekly), London.

Liverpool Post.

Manchester Guardian.

Narodno Delo (newspaper), Sofia.

The New York Herald Tribune. <314>

The New York Times.

Quarterly Newsletter from the World Council of Churches' Committee on the Church and the Jewish People; Geneva.

"Rapport van de Commissie van Onderzoek inzake het verstrekken van pakketten door het Rode Kruis en andere instanties aan Nederlandse politieke gevangenen in het buitenland gedurende de bezettingstijd alsmede inzake het evacueren van Nederlandse gevangenen kort voor en na het einde van de oorlog" ('s-Gravenhage, 1947; in Dutch).

Reformiertes Kirchenblatt fur Osterreich (Protestant monthly), Vienna.

Reports and Recommandations of the International Conference of Christians and Jews, Seelisberg, 1947. (London, 1947).

Schweiz. Evang. Pressedienst (E.P.D.), Protestant Bulletin, Zurich. "Schweiz. Sammlung fur die Fluechtlingshilfe, Oct. Nov. 1942"; Report published by the "Schweiz. Zentralstelle fur Fluchtlingshilfe".

The Spiritual Issues of the War, Bulletin published by the Religious Division of the Ministry of Information, London.

De Standaard (Dutch Protestant daily), Amsterdam.

The Times, London.

De Waarheid (Dutch Communist daily), Amsterdam.

The Wiener Library Bulletin, London. Yad Vashem Bulletin, Jerusalem.

Yad Vashem Studies, Jerusalem.

De Zwarte Soldaat (Dutch Nazi paper). <315>

FOOTNOTES for The Grey Book by Johan M. Snoek =============================================

page I

1 The struggle of the Dutch Church for the Maintenance of the Commandments of God in the Life of the State, Documents collected and edited by W.A. Visser 't Hooft, London, 1944, p.16 (henceforth: Visser 't Hooft).

page II

2 Kirche im Kampf, Dokumente des Widerstandes und des Aufbaus der Evangelischen Kirche in Deutschland von 1933 bis 1945, herausgegeben von H. Hermelink, Tubingen-Stuttgart, 1950, p. 344 ff. On the historiographical use of the term "political messianism" in this context, cf. J.L. Talmon, The Unique and the Universal - Some Historical Reflections, London 1965, Chap. IV: Mission and Testimony - The Universal Significance of Modem Anti-semitism, p. 119 ff.

page III

3 Kirchliches Jahrbuch fur die Evangelische Kirche in Deutschland 1933- 1944, hrsg. von Joachim Beckmann, Gutersloh 1948, p. 76 f., quoted according to: Der Nationalsozialismus, Dokumente 1933-1945, herausgegeben, eingeleitet und dargestellt von Walther Hofer, Frankfurt a/M, 1957 (henceforth: Hofer), p. 140.

4 Visser 't Hooft, pp. 61, 64-65. This reference to the first of the Ten Commandments by the Church in its struggle against the totalitarian and pseudo-messianic character of the Nazi regime already appeared in: Wort der Bekenntnissynode der evangelischen Kirche der altpreussischen Union an die Gemeinden, 4/5 March 1935 in Berlin-Dahlem; par. 1: The first commandment reads: 'I am the Lord God. Thou shalt have no other gods besides me. 'We obey this commandment alone having faith in Jesus Christ who was crucified and resurrected for us. The new religion is a revolt against the first commandment." Cf. Hofer, p. 144.

page V

5 Visser 't Hooft, p. 64.

Page VI

6 Heinrich Schmidt, Apokalyptisches Wetterleuchten, Ein Beitrag der Evangelischen Kirche zum Kampf im 'Dritten Reich', Munchen, 1947, p. 305. This source also appears in: Friedrich Zipfel, Kirchenkampf in Deutschland 1933-1945 - Religionsverfolgung und Selbstbehauptung der Kirchen in der national-sozialistischen Zeit, Berlin I 965, p. 31.

7 Hofer, p. 128.

8 On the origin of the term: "metapolitics" cf. Constantin Frantz: "Offener Brief an Richard Wagner", Bayreuther Blaetter, Jahrgang 1, No. 6 (June 1878), op. 169. Cf.: Peter Viereck, Metapolitics - The Roots of the Nazi Mind, N.Y. 1961 (1941), p. 4.

9 Visser 't Hooft, p. 71.

page VII

10 See in this volume pp. 131 - 132 . Cf. Visser 't Hooft, p. 57.

page VIII

11 These sources of modem anti-semitism have recently been treated in: Shmuel Ettinger, "The Critique of Judaism in the Teachings of the 'Young Hegelians' as one of the Roots of Modem Anti-semitism", Lecture given at the Academia scientiarum Israelitica, Jerusalem, 1969 (in press, Hebrew). Ibid: "The Roots of Modern Anti-semitism", (Hebrew) Molad, Jerusalem, New Series Vol. 11 (xxv), No. (219) Jan.-March, 1969, p. 323 ff. On the theoretical relationship between theological criticism and racial theory, cf. Nathan Rotenstreich, Judaism and Jewish Rights, (Hebrew), Tel-Aviv, 1959, Chaps, 1, 3, 5, 6. Ibid. "For and against Emancipation: The Bruno Bauer Controversy", in Leo Beck Institute, Year Book IV, London, 1959, p. 3 ff. Cf. also: Eleonore Sterling, Er ist wie Du - aus der Fruehgeschichte des Anti-semitismus in Deutschland (1815-1850), Munchen 1956, 235 pp. For sources on modern anti-semitism in the Critique of positivistic religion by the deists and rationalists in France, cf. Arthur Hertzberg, The French Enlightenment and the Jews, N.Y.-Phil. 1968, 420 pp.

12 Ludwig Feuerbach, Das Wesen der Religion, Dreissig Vorlesungen, 1845 (1848), Dritte Vorlesung, Leipzig, 1908, p. 12.

page IX

13 Friedrich Nietzsche, Gesammelte Werke, Gesamtausgabe, Kroner, Leipzig, Vol. VII, p. 273: ... Das Christenthum ist ein Aufstand alles Am-Boden-Kriechenden gegen das, was Hoehe hat; das Evangelium der Niedrigen macht niedrig...".

14 Alexander Bein, Der moderne Anti-semitismus und seine Bedeutung fur die Judenfrage, Vierteljahreshefte fur Zeitgeschichte, Stuttgart, 1958, pp. 345/6.

15 Moritz Freystadt, Der Christenspiegel von Anti-Marr, ein offenes Sendeschreiben an die modernen Judenfeinde, 5e Anlage, Koenigsberg 1863, pp. 3, 8, 20, 21, 39.

page X

16 Wilhelm Marr, Streifzuege durch das Koncilium von Trient - Voltaire frei nach erzaehlt, Hamburg, Otto Meissner Verlag, 1868, pp. 95/6. In this work Marr emphasizes the fact that the criticism of Christianity was for the most part directed against the Catholics who were called by the spokesmen of German nationalism in the period of Bismarck 'ultramontanists.' At the same time he claims: "We... reject Christianity as well as Judaism... We reject... all religions...". Cf. p. 102.

17 Marr, like most of the fathers of antisemitic ideology, is not consistent in his antisemitic arguments or in his anti-Christian motives. Different views are held at different times, and contradictory views are expressed at the same time. Thus, Marr sometimes does not oppose Christianity but seems to be a proponent of "practical Christianity" with an eye to the social policy of Bismarck in the 80's of the last century, or as a proponent of "Christian-German realism. Thus, we also note an anti-Christian sentiment directed not so much against Protestantism as against Catholicism. The Anti-Catholic attitude of the fathers of racial anti-semitism was part of the national awakening in the days of the Second Reich, an awakening that was based to a considerable extent on the tradition of Protestant sovereignty. Of the many sources of antiCatholic anti-semitism from the first days of this movement the propaganda of Ottomar Beta is typical, as we find in his book which he dedicated to Bismarck, "Juda-Jesuitismus, where, among other things, he says: "The arrogant assumption of infallibility of the Jewish descendents in Rome is nothing more than an ultramontanist firework to divert the eyes of the Germanic peoples from the more ominous capitalistic infallibility of their racial brethren in wordly garb... The source appears in the anti-semitic collection: Antisemiten-Spiegel - die Antisemiten im Lichte des Christenthums, des Rechtes und der Moral, Danzig, 1892, (A.S. further), p. 136.

page XI

18 Walter Holsten, Adolf Stoecker als Symptom seiner Zeit - Anti-semitismus in der evangelischen Kirche des 19e Jahrhunderts? The article appears in: Christen und Juden - Ihr Gegenueber vom Apostel- konzil bis heute, herausgegeben von Wolf-Dieter Marsch und Karl Thieme, Mainz/Goettingen 1961, p. 182 ff. On this ambivalent character of anti-semitism, cf. the words of A. Stoecker to the German Kaiser, 25. 9. 1880: "...Im Ubrigen habe ich in allen meiner Reden gegen das Judentum offen erklaert, dass ich nicht die Juden angreife, sondern nur dies frivole, gottlose, wucherische, betruegerische Judenthum, das in der Tat das Unglueck unseres Volkes ist...". This source is found in: Dietrich von Oertzen, Adolf Stoecker - Lebensbild und Zeitgeschichte, Berlin 1910, Vo1.1, p. 213. Cf. also: Paul W. Massing, Vorgeschichte des politischen Anti-semitismus, Frankfurt a/M, 1959, (P. Massing: further) p. 31.

page XII

19 Adolf Stoecker, Christlich-Sozial; Reden und Aufsaetze, 1885, p. 153 f. Cf. also P. Massing, p. 238/9, note 64. According to the second edition of the addresses and works of A. Stoecker of the year 1890, P. Massing quotes the entire document which concludes with the words: "... A return to more of Germanic law and economic life, a return to Christian faith - this will be our slogan."

page XIII

20 R. Seeberg, Reden und Aufsaetze von Adolf Stoecker, Leipzig 1913, p. 141/2. Cf. also the above essay of Walther Holsten, p. 119.

21 Above, note 19, p. 211.

page XIV

22 Eugen Duhring, Wert des Lebens, 3. Auflage, 1881, p. 5: "... paradoxe Lehre von der Umkehrung oder Kreuzigung aller Fleischregungen...".

23 Eugen Doehring, Die Parteien in der Judenfrage, Separat-Ausgabe von Hefte 7, 8 des ersten Bandes der Schweitznerischen internationalen Monatschrift, Leipzig 1882, Verlag Theodor Fritsch, p. 403 ff.

page XV

24 A.S. Danzig, 1892, p. 137 fl. Cf. also: these sources in a pamphlet issued by the "Verein zur Abwehr des Anti-semitismus", which also issued the "AntisemitenSpiegel. The name of this pamphlet is: "Antisemitisches Christenthum und christlicher Anti-semitismus", Flugblatt No 7, p. 1/2 (Year not given).

25 The anti-intellectual meaning of this doctrine that seeks to relegate the image of Jesus to the mythology of racial anti-semitism was pointed out by several writers already during the Second Reich. Cf. the many publications of the "Verein zur Abwehr des Anti-semitismus," beginning in 1892, and in condensed form: Antisemiten-Spiegel, Berlin- Frankfurt a/M, 1911 , p. 161 ff. On the historical background of the anti-intellectual character of racial doctrines and on the influence of anti-intellectualism on this interpreta- tion that would transplant Jesus from his Jewish origin and make him a member of the Aryan race, cf.: Fritz Stern, The Politics of Cultural Despair - A study in the Rise of the German Ideology, Berkeley and Los Angelos, 1961, pp. 41/2: to divorce Christianity and Judaism even at this late stage would be a recognition of an unambiguous historical truth and of Jesus' own intent...". cf. pp. 139, 143, 144, 145, 163, 199.

page XVI + XVII

26 From the journal "Hammer", published in: A.S. Berlin-Frankfurt a/M, 1911, p.201.

27 Ibid. p. 203. The anti-Christian meaning of modem anti-semitism and its historical sources have recently been noted by Salo W. Baron in: Deutsche und Juden, Beitraege, etc., Frankfurt a/M, 1967, p. 84/85: "...It is unmistakable how the resistance against everything that Judaism and Christianity stand for has increased since the 70's of the 19th century, and it is no exaggeration to say that this development prepared the ground for the Nazi assumption of power...". I have dealt with this question at length in the last chapter of my book, cf. UneiTal, Christians and Jews in the Second Reich (1870-1914), Chap. V: "Christian and anti-Christian Anti-Semitism", (Hebrew), in Press, The Magnes Press, The Hebrew University, Jerusalem. On the anti-Christian elements in racial anti-Semitism, cf. also: Edward H. Flannery, The Anguish of the Jews, N.Y. London, 1965, p. 180 ff. See also: Hermann Greive, Theologie und Ideologie - Katholizismus und Judentum in Deutschland und Oesterreich (1918-1935), Heidelberg, 1969. In this book the author stresses that a clear-cut distinction between Christian anti-semitism or "kirchlicher Anti-Judaismus" and racial anti- semitism or "Rassenanti-semitismus" is not warranted. His conclusion is: "...dass anti-juedische Vorurteile im Katholizismus der diskutierten Periode auf breitester Basis nachgewiesen werden koennen... Die anfaenglich vielfach nicht unerhebliche Verschiedenheit in der Judenfeindlichen Argumentation zumindest der tonangebenden Kreise in Katholizismus und auf voelkisch-antikirchlicher Seite wich im Laufe der Zeit immer weiter reichenden Vermittlungstheorien zwischen den sozial, kulturell und religioes orientierten und den voelkisch-rassischen Anti-semitismus..."; p. 222/223. A similar conclusion that stresses the direct connection between the theological and historical anti-Jewishness of Christianity and modem anti-semitism is reached by: A. Roy Eckardt, Elder and Younger Brothers -The Encounter of Jews and Christians, N.Y., 1967, Chap. 1, The Enigma, 1, p. 8: "There can be little serious doubt that Christendom's traditional antipathy to the Jews is the major historical root of anti-semitism in the Western world. Historically speaking, anti-semitism derives from 'the conflict of the Church and the Synagogue.' Here is the Crime of Christendom. Such distinguished and authoritative historians as James Parkes and Jules Isaac have chronicled this fact definitely...". This thesis, about the historical continuation between the anti-Jewish attitude in Christianity and modern anti-semitism rests not only on the theological attitude of Christianity but also on the legal history of the persecution of Jews by Christians, beginning in the forth century. This is treated by: James Parkes, The Conflict of the Church and the Synagogue - A Study in the Origins of Anti-semitism, Cleveland, N.Y., Phil., 1961, Appendix I, p. 379 ff. A similar historiographical approach is taken by Raul Hilberg who has Drawn up a comparative list of Canonical and Nazi .Anti-Jewish Measures, in his book: The Destruction of the European Jews, Chicago, 1961 , pp. 5-6. The list also appears in the above mentioned book of A. Roy Eckhardt, p. 12 - 13, where he draws the same conclusion, namely, that the Nazis "...did not discard the past; they built upon it...". And he adds to this quotation from Hilberg: "This fact makes ludicrous any unqualified claim that the Nazis were the enemies of Christendom."

page XVIII

28 Cf. the works of E. Flannery, James Parkes, A. Roy Eckhardt, Marsch-Thieme; cf. above, and also: Karl Thieme, Der religioese Aspekt der Judenfeindschaft (Judentum und Christentum), in: "Judentum - Schicksal, Wesen und Gegenwart", hrsg. von Franz Boehm und Walter Dirks, unter Mitarbeit von Walter Gottschalk, Wiesbaden 1965, Vol. II, p. 603 IT. See also: "Judenfeindschaft. Darstellungen und Analysen," hrsg. Von Karl Thieme, Frankfurt a/M. Hamburg, 1963, 326 ff. Cf. especially the work of: Ernst Ludwig Ehrlich, "Judenfeindschaft in Deutschland von der Roemerherrschaft, bis zum Zeitalter der Totalitaet," p. 209 ff. Also: W.P. Eckert und E.L. Ehrlich, "Judenhass - Schuld der Christen?", Essen, 1964, 525 pp.

page XIX

29 Cf. the study of: Willehad Paul Eckert: "Beatus Simonius - Aus den Akten des Trienter Judenprozesses", in the above collection, note 28, edited by W.P. Eckert and by E.L. Ehrlich, p. 329 ff; also in the same collection the work of: Kurt Hruby, Verhangnisvolle Legenden und ihre Bekaempfung, p. 281 ff.

page XXI

30 Haim Hillel Ben-Sasson, Jewish-Christian Disputation in the Setting of Humanism and Reformation in the German Empire, H.T.R., 59 (1966), pp. 369-390. Salo W. Baron, Modern Nationalism and Religion, N.Y., Phil. (1947), 1960, Ch. V.: Protestant individualism, p. 117 ff. Cf. especially Salo W. Baron, Medieval Heritage and Modern Realities in Protestant-Jewish lielations, Diogenes Spring 1968, No. 61, p. 32 ff.

31 "Der Ungekuendigte Bund", hrsg. von Dietrich Goldschmidt und Hans Joachim Kraus, Stuttgart, 1962, p. 206.

32 Ibid., p. 218.

page XXII

33 Visser 't Hooft, pp. 35/36.

34 Ibid., p. 36.

page XXIII

35 Ibid.

36 A striking and instructive example to such a different approach has been given by the Bishops of Denmark, in their protest against the persecution of the Jews, 3 Oct. 1943. See below in this volume, on p. 168. Cf. "The Israel Digest", X1/22, Jerusalem, 1, 1, 1968, p. 3. A German translation in Freiburger Rundbrief, Vol. xx, 1968, No. 73-76, Dec. 1968, pp. 69/70. As to the historical background of this document, cf. Leni Yahil, Test of a Democracy - the Rescue of Danish Jewry in World War II, Jerusalem, 1966, pp. 59, 125, 145, 165.

37 World Council of Churches - Division of Studies, Commission on Faith and Order in cooperation with the Committee on the Church and the Jewish People: "The Relationship of the Church to the Jewish People, Collection of Statements", Geneva, July 1964, p. 19 ff.

page XXIV

38 Ibid., p. 22-23

39 Ibid,. P. 22

40 Ibid., p. 23

41 Ibid., p. 26

42 Ibid., p. 27

Footnotes from Preface ----------------------

page 1

43 Much has been published about the subject of "Christian" anti-Semitism. Some literature: Jules Isaac, The Teaching of Contempt (New York, 1965); James Parkes, Anti-semitism (Quadrangle Books, 1961); Malcolm Hay, Europe and the Jews, The Pressure of Christendom on the People of Israel for 1900 years (Second printing, Boston, 1961; this book was first published as "The Foot of Pride", in 1950); Karl Thieme (Ed.), Judenfeindschaft (in German; Fischer Bucherei KG, 1963); E. Flannery, The Anguish of the Jews (New York, 1965).

page 2

44 Thus a Protestant minister from Switzerland who now lives in Israel, in The Jerusahlem Post, Sept. 27, 1963. The Speaker of the Israeli Parliament, Mr.Kadish Luz, made a similar statement in the session of the Parliament on April 21, 1963.

45 The Yad Vashem Martyrs and Heroes Memorial Authority, Jerusalem, was established by Law in 1953, The Yad Vashem Act assigned to "Yad Vashem" the task "to collect, investigate and publish all evidence regarding the Catastrophe and its heroic aspects and to inculcate its lesson upon our people".

page 3

46 Cf. Dr. Leny Yahil, Historians of the Holocaust; A Plea for a New Approach (in: The Wiener Library Bulletin, 1967/68, Vol. XXII, pp. 2-5).

47 Dr. Visser 't Hooft and Dr.A.Freudenberg, of the World Council of Churches, are preparing their memoirs. Rev. Armin Boyens is preparing his thesis which will have a chapter on "The Confessing Church and the Jews, 1933-1938".

48 Cf. Eberhard Bethge, Dietrich Bonhoeffer (Gesammelte Schriften, Munich, 1959; in German), Vol. I, p. 9 (Introduction).

page 5

49 Cf. "La Persecution des Juifs en Allemagne: Attitude des Eglises Chretiennes" (Geneva, 1933; in French), p.25.

50 See for the acts of individuals (Christians and non-Christians): Philip Friedman, Their Brothers Keepers (New York, 1957); Kurt R. Grossman, Die unbesungenen Helden (Berlin, 1957; in German); Heinz Leuner, When Compassion was a Crime (London, 1966); Saul Friedlaender, Kurt Gerstein Ou l'ambiguite du bien (Tournai, 1967; in French).

Footnotes Part I ----------------

page 9

51 See below, on p. 113.

52 See below on p. 135-136.

53 See below, on p. 160.

54 E.H. Flannery, The Anguish of the Jews (New York,1965), p. 224.

page 10

55 See below, p. 265.

56 "Unity in Dispersion", A History of the World Jewish Congress (New York, 1948 pp. 194, 195.Also see: Dr. L. de Jong, Een Sterfgeval in Auschwitz (Amsterdam, 1967; in Dutch); an English translation will be published in Yad Vashem Studies, VII (Jerusalem, 1969), pp. 39-55: "The Netherlands and Auschwitz."

57 Cf. Flannery, op. cit., p. 227: "Criticism of passivity or collaboration under the Nazis must be tempered by an understanding of the confusion wrought by the insiduous methods of Nazi propaganda and the paralysis of wills in the Nazi terror, made all the more effective by its appeal to patriotic and anti-Communist loyalties. Resistance under the circumstances should not be entirely assessed from the comfortable perspective of the postwar era.

page 11

58 "Unity in Dispersion", pp. 193-196.

59 See below, p. 255.

60 Cf. H.C. Touw, Het Verzet der Hervormde Kerk ('s Gravenhage, 1946; in Dutch), 11, p. 388-390.

page 12

61 In February, 1941, a general strike in Amsterdam and other places in the Netherlands was called as a protest against the deportations of Jews. The Germans proclaimed martial law and suppressed the strike by force. They proceeded to deport a total of 430 Amsterdam Jews to the concentration camp of Mauthausen, where they perished. Cf. B.A. Sijes, De Februari-Staking ('s-Gravenhage, 1954; in Dutch, with an English summary), passim. Also see: H. Knap, Vreemdeling, Bericht de Spartanen (Amsterdam, 1966), p. III: "The technical conditions for massive actions of solidarity with the Jews - if our people as a whole would have wanted them - were lacking."

62 Rolf Hochhuth, The Deputy (New York, 1963; third printing), p. 79.

63 J.J. Buskes, Waar stond de Kerk? (Amsterdam, 1947; in Dutch), p. 93.

64 Francois Mauriac, quoted by Hochhuth, op. cit., p. 6.

65 Knap, op. cit., passim.

page 13

66 See below, p 259.

page 14

67 See beyond, p. 147.

68 Cf., for instance, Exodus 32, 9; Isaiah 1, 2-15; Jeremiah 7, 24-26; Ezekiel 2, 3; Hosea 4, 7- 8.

page 15

69 Werner Warmbrunn, The Dutch under German Occupation 1940-1945 (London, 1963), p. 279.

70 See below, on p. 175.

page 17

71 Jeremiah, Amos and others. Also see: I Kings 22, 5-28.

72 See below, p. 79 ff.

73 See below, p. 245 ff.

74 See below, p. 212 ff.

page 18

75 See below, on p. 201.

76 See below, on p. 99.

page 19

77 Jenoe Levai, Black Book on the Martyrdom of Hungarian Jewry (Zurich, 1948), p. 217.

page 20

78 A.J. Koejemans in De Waarheid, Sept. 20, 1945.

page 21

79 Touw, op. cit., I , p. 69

80 Cf. Dr. J. Presser, Ondergang ('s-Gravenhage, 1965; in Dutch), 11, p. 177. For the protest, which was read from the pulpits in the Roman Catholic and Protestant Churches, see below, pp. 130 -131.

page 22

81 Cf. H. Leuner, When Compassion was a Crime (London, 1966), p. 13: "Every possible means of propaganda and subtle psychology was used to separate Germans and Jews, to create an unbridgeable gulf between the members of the Aryan master race and those belonging to the family of 'parasites'.

82 W.A. Visser 't Hooft, The Ecumenical Movement and the Racial Problem (Paris, 1954), p.40.

83 Cf. the chapters 27-30 in this book.

84 Cf. ch. 31 in this book.

85 Cf. ch. 32, p. 233

86 Cf. chapters 33 - 34 in this book.

page 23

87 "Unity in Dispersion", pp. 160-161.

page 24

88 F. Burgdoerfer, "Die Juden in Deutschland und in der Welt"; in: "Forschungen zur Judenfrage" (Hamburg, 1938; in German), pp. 152-199.

89 Cf. ch. 18, p. 95

90 Cf. ch. 30, p. 204

page 25

91 Leuner, op. cit., p. 100.

92 Touw, op. cit., 1, p. 174. Cf. W. A. Visser 't Hooft, The Struggle of the Dutch Church for the Maintenance of the Commandments of God in the Life of the State (London, 1944), p. 13: "When threats were of no avail the Germans attempted to blackmail the Churches. In this way the Churches were brought into great conflicts of conscience. Should they give up the open protests so that this or that group of church-members might be saved? Or should they go forward, without regard for the consequences that might arise for others? These are difficult questions that no one can decide on the spur of the moment or looking at the situation from the outside." Cf. also the opinion of a group of Christians of Jewish origin (p. 130 in this book).

93 Abel J. Herzberg, Kroniek der Jodenvervolging (Arnhem-Amsterdam, 1950; in Dutch), p. 133.

94 Presser, op. cit., 11, p. 128.

page 26

95 Cf. ch. 22, pp. 129.

96 Cf., however, Pinchas E. Lapide, The Last Three Popes and the Jews (London, 1967), p. 138: "At that time Archbishop Roncalli, the Apostolic Delegate to Turkey and Greece, received Mr. Ira Hirschmann, a special emissary for the U.S. War Refugee Board... sent to interview Yoel Brand in connection with Eichmann's 'blood for goods' deal. Mr. Hirschmann told Roncalli of the plight of several thousand Jews, including a number of children slated for deportation and death at Auschwitz. The Archbishop instantly made available thousands of 'baptismal certificates' for use for the doomed Jews, without conditions, and thousands were saved from the Nazi furnace."

page 27

97 Quoted from a letter, dated October 14, 1965, of Dr. Jan Chabada, the present Generalbischof of the Evangelical Lutheran Church in Slovakia, to me. Cf. Dr. L. Rothkirchen, "Vatican Policy and the 'Jewish Problem' in 'Independent' Slovakia (1939-1945)", in: "Yad Vashem Studies" (Jerusalem, 1967), Vol. VI, p. 46: "...the Protestant clergy... for the most part supporters of the pro-Czechoslovak line, were prominent for their more adaptable approach, mainly in the furnishing of certificates of conversion to Christianity. Some Protestant clergymen have even been charged with profitmaking motives and with granting hundreds of certificates of conversion within a day or two." Also see: R. Hilberg, The Destruction of the European Jews (Chicago, 1961), p. 466: "From the ethnic German organ, the Grenzbote, criticism was more vociferous. The baptisms were ternied a blasphemy, and the churchmen who engaged in them were accused of having monetary motives. Two Calvinist pastors, Puspas and Sedivy, were subsequently arrested, and Sedivy was accused of having performed not fewer than 717 baptisms."

98 Peter Meyer (Ed.), The Jews in the Soviet Satellites (Syracuse University Press, 1953), p. 571.

page 28

99 Yad Vashem Archives, No. 0311 708 (A summary of the evidence by the interviewer; in Hebrew).

100 Michael Molho and Joseph Nehama, The Destruction of Greek Jewry, 1941-1944 (Jerusalem, 1965; in Hebrew), p. 142.

101 Ilias Venezis, Archbishop Damaskinos (Athens, 1952;) in Greek), ch. 34.

page 29

102 Buskes, op. cit., p. 89.

103 J.J. Buskes, Hoera voor het Leven (Amsterdam, 1963), p. 193.

104 Romans 13, 8.

Footnotes Part II ------------------

page 33

105 Wolfgang Scheffler, Judenverfolgung im Dritten Reich (Berlin-Dahlem, 1960), p. 26.

page 34

106 Ibid., p. 26.

page 35

107 Ibid., pp. 79-80.

page 36

108 Ibid., p.26.

109 Cf. Bruno Blau, The Last Days of German Jewry in the Third Reich (in: Yivo Annual, vol. VIII, 1953, pp. 197-204).

page 37

110 An immense number of publications appeared about the Church in Germany during the Third Reich. We mention here: "Die Evangelische Kirche in Deutschland und die Judenfrage", Ausgewaehlte Dokumente aus den Jahren des Kirchenkampfes 1933 bis 1943 (Geneva, 1945); G.van Norden, Kirche in der Krise (Dusseldorf, 1963); W.Jannasch, Deutsche Kirchendokumente (Zurich, 1946); Heinrich Hermelink, Kirche im Kampf (Stuttgart, 1950); Guenther Weisenbom, Der lautlose Aufstand (Hamburg, 1953); Wilhelm Niemoeller, Kampf und Zeugnis der Bekennenden Kirche (Bielefeld, 1948); Wilhelm Niemoeller, Die Evangelische Kirche im Dritten Reich (Bielefeld, 1956); Renate Maria Heydenreich, Versuch theologischer Wiedergutmachung; in D. Goldschmidt und H. J. Kraus (Ed.), Der ungekundigte Bund (Stuttgart-Berlin, 2. Auflage, 1963), pp. 183-283; Otto Diehn, Bibliographie zur Geschichte des Kirchenkampfes, 1933- 1945 (Gottingen, 1958); Anton Koch, Vom Widerstand der Kirche (Freiburg, 1947); Friedrich Zipfel, Kirchenkampf in Deutschland 1933-1945 (Berlin, 1965); Dr. Joseph Tenenbaum, For the Sake of Historical Balance (in: Yad Vashem Bulletin, No. 3, Jerusalem, 1958); Philip Friedman, Was there "another Germany" during the Nazi Period? (in: Yivo Annual of Jewish Social Studies, Vol. x, New York, 1955).

page 38

111 Cf. the "Gesetz ueber die Rechtsverhaltnisse der Geistlichen und Kirchen- beamten" (EKD und Judenfrage, pp. 35 ff.; Heydenreich, op. cit., p. 196).

112 The full contents in: Heydenreich, op. cit. ; EKD und Judenfrage, passim.

page 39

113 Hermelink, op. cit., pp. 250-251. Cf. the article of Kurt Meier, Kristallnacht und Kirche - die Haltung der Evangelischen Kirche zur Judenpolitik des Faschismus (in: Wissenschaftliche Zeitschrift der Karl-Marx-Universitat Leipzig, 13. Jahrgang, 1964, pp. 91-106), p .99.

114 Heydenreich, op. cit., p. 228.

115 Ibid., p. 230.

page 40

116 Hermelink, op. cit., 351.

117 Meier, op. cit., p. 99. Also see: Wilhelm Niemoeller, Die Bekennende Kirche sagt Hitler die Wahrheit (Bielefeld, passim). On August 23, 1936, the Memorandum was published as a "Proclamation from the Pulpit" in an amended form. Cf. Eberhard Bethge, Dietrich Bonhoeffer (Gesammelte Schriften; Munich, 1958), 11, p. 277 (note).

page 41

118 Cf. "Die Evangelische Kirche und die Judenfrage", pp. 180 ff.; H.Grueber, Wemer Sylten (Berlin, 1956; in German); idem: An der Stechbahn (Berlin, 1960; in German); H.D. Leuner, When Compassion was a Crime (London, 1966). pp. 114-119.

119 Hermelink, op. cit., p. 461. Cf. Meier, op. cit., p. 100: "The reason that no joint protest was issued by the Confessing Church after the pogrom of November, 1938. was that the Confessing Church as an organization was under strong pressure at the time. On June 23, 1937, several members of the Reich Brethren Council were arrested; on July 1, 1937, also Martin Niemoeller. After that, the Reich Brethren Council was hardly able to act.

page 42

120 Die Evangelische Kirche und die Judenfrage, p. 179.

121 Meier, op. cit., p. 101

page 43

122 Cf. below, p. 244.

123 Cf. H.C. Touw, Het Verzet der Hervormde Kerk (s'Gravenhage, 1946; in Dutch), pp. 13-34.

124 La Persecution des Juifs en Allemagne, p. 21; "De Standaard" (Protestant Daily in the Netherlands before the war), April 7, 1933.

125 Cf. below, p. 93.

126 "De Standaard", April 7, 1933.

page 44

127 Ibid., May 5 and 12, 1933.

128 Ibid., May 16 and 20, 1933.

129 Ibid., May 24 , 1933.

130 The addresses were published in the Brochure "Vrede over Israel" (Amsterdam, 1935; in Dutch). Also see: D. Cohen, Zwervend en Dolend (Haarlem, 1955; in Dutch), pp. 27-28.

131 "Dietschen stam".

132 Th.Delleman, Opdat wij niet vergeten (Kampen, 1949; in Dutch), pp. 55-69, 481-489. Action was also taken against members of the "Christian Democratic Union", a party of Christian socialists. Also see: Werner Warmbrunn, The Dutch under German Occupation 1940-1945 (London, 1963), p. 160.

page 45

133 Ben van Kaam, Opstand der Gezagsgetrouwen (Wageningen, 1966; in Dutch), p. 16.

134 Cohen, op. cit., p. 56.

135 Cf. for - at least - questionable comments in the Protestant Press on the events in Germany: van Kaam, op. cit., pp. 25-27. Also see the article "Van eigen bodem" (in: "De Standaard", Dec. 3, 1938).

136 "De Standaard", Nov. 17, 1938.

page 46

137 Ibid., November 14, 1938.

page 47

138 Le IIIe Reich et les Juifs, pp. 191-192.

page 48

139 Ibid., p. 193.

140 The nickname of the Protestants in Belgium and the Netherlands, in the 16th century. It became their name of honour.

141 Le IIIe Reich et les Juifs, pp. 178-179.

page 49

142 Le IIIe Reich et les Juifs, pp. 200-201. La Persecution des Juifs en Allemagne, p. 6.

143 Le IIIe Reich et les Juifs, p. 201.

page 50

144 Ibid., pp. 202 ff. (2 x used)

page 53

145 "Pour la dignite humaine" (Brochure), pp. 48-52.

page 54

146 Archives of the Protestant Federation of France, Paris.

147.Ibid.

page 55

148 "Journal de Geneve", April 9, 1933; quoted in: La Persecution des Juifs en Allemagne, p. 23.

149 La Persecution des Juifs en Allemagne, p. 24.

page 56

150 Ibid., p. 24.

151 Cf. pp. 210-212.

page 57

152 Schweiz. Evang. Pressedienst (E.P.D.), Zurich, Nov. 30, 1938.

153 E.P.D., ibid., p. 2.

154 E.P.D., Dec. 14, 1938.

page 58

155 Professor Aage Bentsen, Docent Flemming Hvidberg, Professor Johannes Pedersen and Professor Frederik Torm. The declaration was published in "Berlingske Tidende".

156 Dr.Leni Yahil, Test of Democracy, The Rescue of Danish Jewry in World War II (Jerusalem, 1966; in Hebrew, with a summary in English), pp. 59-60.

page 59

157 Cf. the article of Dr. Fuglsang-Damgaard in: Chr. Refslund - M. Schmidt (Ed.),Fem Aar (Copenhagen, 1946; in Danish), II, pp. 100-108.

158 Church Magazine "Kristen Gemenskap" (in Swedish), 1933, No. 2.

page 60

159 Ibid., 1933, No. 2.

page 61

160 Ibid., 1934, No. 19.

page 63

161 Ibid., 1938, No. 4.

page 64

162 Ibid.

163 The Hungarian Upper House had 254 members, including 34 representatives of the Churches. Cf. Albert Bereczky, Hungarian Protestantism and the Persecution of the Jews (Budapest, 1946), p. 8. Also see: Hendrik Fisch (Ed.), Kerestzteny egyhazfok felsohazi beszedi a zsidokerdesben (The Speeches on the Jewish Question by Christian Church Leaders in the Upper House; Budapest, 1947; in Hungarian); and: "Schweiz. evang. Pressedienst" (Zurich), March 27, 1946, pp. 3-6.

page 65

164 Jeno Levai, Black Book on the Martyrdom of Hungarian Jewry (Zurich, 1948), p. 12.

165 Rabbi Hershkovits in my interview with him on March 29, 1966.

166 Cf. Bereczky, op. cit., pp. 9-10.

167 R.Hilberg, The Destruction of the European Jews (Chicago, 1961), p. 514. Cf. "Schweiz. evang. Pressedienst", March 27, 1946, p. 5: "Special endeavours were made on behalf of the Protestant Jews, not because they belonged to the Church but because it was easier to attain something for them."

page 66

168 "Dimineata", Bucharest, April 15, 1933; quoted in: "La Persecution des Juifs en Allemagne", p. 22.

169 Other protests, statements and declarations: Speech by the Bishop of Fulham ("The Times", April 27, 1933). Speech by the Vicar of Leeds (Manchester Guardian, April 10, 1933). Speech by the Bishop of Liverpool (Liverpool Post, April 6, 1933). Speech by the Bishop of Nottingham (Manchester Guardian, May 3, 1933). Resolution of the Council of the World Evangelical Alliance, British Section; May 1, 1933 (Dr.A.Freudenberg, the Church and the Jewish Question; Geneva, 1944; p.18). Resolution of the Baptist Union of Scotland (Glasgow Herald, June 6, 1933). Message from the Bishop of Durham; "J'accuse" (brochure, London), p. 93. Letter from the Bishop of Chichester to "The Times", May 30, 1935.

page 67

170 Freudenberg, op. cit., p. 3

171 Ibid., p. 4.

page 68

172 Ibid., p. 4

173 Ibid., p. 5

174 Ibid., p. 3.

page 69

175 Ibid., p. 5 . Cf. "Le IIIe Reich et les Juifs", pp. 218 - 219. Also see: "La Persecution des Juifs en Allemagne", pp. 12-13.

page 70

176 Freudenberg, op. cit., p. 18.

177 Reports to the General Assembly, 1933, p. 709.

178 See p. 79.

page 71

179 Acts, Proceedings and Debates of the General Assembly, 1934, p. 79.

180 Reports to the General Assembly, 1935, p. 772.

page 72

181 Freudenberg, op. cit., p. 15.

182 From the "Reports and Minutes of the General Assembly of the Presbyterian Church of England", 1934.

page 73

183 The Church Assembly of the Church of England usually meets for three sessions a year. It consists of the three houses of Bishops, clergy and laity. At present there are 734 members: 34 Bishops, 344 clergymen and 347 laymen.

page 75

184 "The Times", November 21, 1935. The full report in the Brochure "The Jews in Germany", Debate in the Church Assembly, Nov. 20th, 1935, London.

185 Cf. R.C.D. Jasper, George Bell Bishop of Chichester (London, 1967), passim.

186 See above, on p. 74.

187 Jasper, op. cit., pp. 137-138.

page 76

188 The Diocesan Conferences meet once a year or at most, twice. They are the local counterpart of the Church Assembly and consist of two houses, the Chamber of Clergy and the Chamber of Laity. The Bishop is always the president of the Diocesan Conference.

189 Freudenberg, op. cit., p. 7.

190 Cf. Jasper, op. cit., pp. 135-163. Also cf.: Norman Bentwich, They Found Refuge (London, 1956), pp. 43 and 51.

page 77

191 Minutes of the meetings of the Church Assembly (Archives of Church House, Great Smith Street, Westminster).

page 78

192 Jasper, op. cit., pp. 142-143.

193 "Reports and Minutes of the General Assembly", 1937.

194 Freudenberg, op. cit., pp. 12-13.

page 79

195 Reports to the General Assembly, 1936, p. 709.

196 Acts, Proceedings and Debates of the General Assembly, 1937, p. 71.

197 Reports to the General Assembly, 1938, p. 753.

page 80

198 "The Times", November 12, 1938.

199 Minutes of the meetings of the Church Assembly (Archives of Church House, Great Smith Street, Westminster).

200 See p. 101.

page 81

201 Norman Bentwich, They Found Refuge (London, 1956), p. 69. Also see pp. 78-85.

202 Freudenberg, op. cit., p. 33.

page 82

203 Reports to the General Assembly, 1939, pp. 691-693. See for the full text of Dr.Black's letter: The Jewish Chronicle, Nov. 25, 1938, p. 26.

204 Minutes of the Conference of the Methodist Church in Ireland, held in June, 1939.

205 Keesing's Contempary Archives, March 22, 1933; 725-E.

page 83

206 Keesing, March 30, 1933; 735-B.

207 Freudenberg, op. cit., p. 19. Cf. "La Persecution des Juifs en Allemagne", p. 5; and: "Le IIIe Reich et Les Juifs", p. 224.

page 84

208 Freudenberg, op. cit., p. 20.

page 85

209 I See above, p. 72 . ff.

210 Dr. Charles S. Macfarland, Across the Years (The Macmillan Co., 1936), p.168.

211 Ibid., p. 168.

page 86

212 Ibid., p. 169.

213 The New York Times, June 9, 1937; Freudenberg, op. cit., pp. 20 - 21.

page 87

214 Freudenberg, op. cit., p. 31.

215 Federal Council Bulletin, October 1938, p. 13.

216 Ibid., December 1938, p. 3.

page 88

217 Ibid., October 1938, p. 13.

218 Ibid., December 1938, p. 9

219 Ibid.

page 89

220 The New York Times, Jan. 10, 1939. Among the signers were: Dr. Samuel McCrea Cavert, Federal Council of Churches; the Rt. Rev. Edwin H.Hughes, Bishop of Washington area, Methodist Episcopal Church; Bishop Charles Mead, Methodist Episcopal Church, Kansas City.

221 Cf. Arthur Morse, While Six Million Died (London, 1968), p. 253.

222 The New York Times, Febr. 19, 1939. Cf. Federal Council Bulletin, Febr., 1939, p. 7.

223 Morse, op. cit., p. 268. Cf. Arieh Tartakower and Kurt R.Grossmann, The Jewish Refugee (New York, 194.4). p. 90: "One of the chief arguments raised against this bill was that the admittance of 20,000 refugee children to the United States from Germany and the refusal to admit their parents would be against the laws of God, and therefore would be an opening wedge for a later request for the admission of about 40,000 adults, the parents of the children in question."

page 90

224 The New York Times, March 26, 1939.

225 Ibid., April 27, 1939.

page 91

226 National Council of Churches, Department of Information.

page 92

227 Freudenberg, op. cit., p. 51; Federal Council Bulletin, Febr, 1939, p.3 ff.

228 The New York Times, May 31, 1939

229 Ibid., June 13, 1939.

page 93

230 See above, p. 38.

231 Freudenberg, op. cit., p. 22. Cf. "La Persecution des Juifs en Allemagne", p. 27. The Resolution had been requested by the Dutch Council (see above, p. 43).

232 Freudenberg, op. cit., p. 23.

page 94

233 Jasper, op. cit., p. 101.

234 Minutes, Novi Sad, 1939, pp. 37-38. Cf. Jasper, op. cit., p. 104.

235 See above, p. 38.

236 Jasper, op. cit., p. 105.

page 95

237 "Le Christianisme Social" (French Protestant Periodical), Nov. - Dec. 1933, p. 606.

page 96

238 Freudenberg, op. cit., p. 27.

page 97

239 Ibid., pp. 28-29.

240 Cf. for the Oxford Conference: "The Churches Survey Their Task" (The Report of the Conference of Oxford, July 1937, on Church, Community, and State; with and Introduction by J.H.Oldham), London, 1937. Also see: Ruth Rouse and Stephen Charles Neil (Ed.), A History of the Ecumenical Movement 1517-1948 (London, 1954) pp. 587-592. The essential theme of the Oxford Conference, as was stated in the first announcement of it, was: "The life and death struggle between the Christian faith and the secular and pagan tendencies of our time."

page 98

241 Jasper, op. cit., pp. 221-223.

242 "The Churches Survey Their Task", pp. 58-59.

page 99

243 Ibid., pp. 230-238. Cf. pp. 72-73 (the Report on the Church and Race).

244 See p. 259.

245 See p. 142.

page 100

246 Freudenberg, op. cit., p. 24.

247 A conference about the Refugee Problem, called by President Roosevelt, was held at Evian, in July, 1938. It was attended by representatives of 32 countries.

page 101

248 Archives of the World Council of Churches, Geneva.

249 See above, on p. 88 . ff.

250 See above, on p. 95.

251 Freudenberg, op. cit., p. 32.

252 "Conversation entre le Dr.Visser 't Hooft, le Dr.Freudenberg et le Dr.Barot, concernant les activites Cimade-wcc pendant la guerre" (Archives of the World Council of Churches, Geneva; in French).

Footnotes PART III -------------------

page 107

253 See for Rev. Grueber's activities: pp. 40-41.

254 Max Krakauer, Lichter im Dunkel (Stuttgart, 1947; in German), passim.

255 Krakauer, op. cit., p. 131.

page 110

256 Hermelink, op. Cit., 651-652.

page 111

257 Ibid., p. 564-565. Cf. Meier, op. cit., p. 104: "Apparently Wurm did not protest publicly, as he wanted to avoid providing amunition to the foreign press and thus provoking the National-Socialist authorities, which would have blocked the way of sending petitions in writing to the Government".

258 Hermelink, op. cit., pp. 654-656.

259 Ibid., pp. 657-658. See for the angry reply of Dr. Lammers: Hermelink, op. cit., pp. 700-702. The letter was dated March 3, 1944. Bishop Wurm wrote another letter, dated Febr. 8, 1945, to Reichsstatthalter Murr, on behalf of the partners in mixed marriages (Hermelink, op. cit., pp. 658-660).

page 113

260 "Der ungekundigte Bund", pp. 246-247. The Message was dated Oct. 17, 1943, and published by "The New York Times, on August 4, 1944. In the Lutheran Churches, the fifth Commandment is: "Thou shalt not kill.

261 See below on p. 294.

262 Quoted by Friedman, op. cit., p 100.

263 Heinrich Grueber, Dona Nobis Pacem (Berlin, 1956; in German), p. 104.

page 114

264 "Die Evangelische Kirche und die Judenfrage", pp. 6, 10, 13 and 14.

265 See below, pp. 291-295.

page 115

266 see above, on pp. 111(note I ) and 113 (note I ) Cf. p. 40 (the fate of Dr. Weissler).

267 Guenter Lewy, The Catholic Church and Nazi Germany (London, 1964), pp. 23-294.

page 116

268 J.Tenenbaum, Race and Reich (New York, 1956), p. 292. Also see: Jacob Robinson, And the Crooked Shall be Made Straight (New York, 1965), p. 243; Hilberg, op. cit., p. 356.

page 118

269 The original test in: H.C. Christie, Den Norske Kirke I Kamp (Oslo, 1945; in Norwegian), pp. 267-268. An English translation in: Bjarne Hoye and Trygve M. Ager, "The Fight of the Norwegian Church against Nazism" (New York, 1943), pp. 146-149.

page 119

270 See pp. 227-228.

271 "The Spiritual Issues of the War", No. 167, Jan. 14, 1943.

272 Christie, op. cit., p. 281.

page 120

273 Dr. J. Presser, Ondergang ('s-Gravenhage, 1965; two volumes; in Dutch; an English edition is in preparation). Also see: Robinson, op. cit., pp. 240-243; Hilberg, op. cit., pp. 365-381; Abel J. Herzberg, Kroniek der Jodenvervolging (Arnhem-Amsterdam, 1950; in Dutch), passim.

274 We shall write the name of this Church in capitals, in order to prevent confusion with the "Reformed Churches in the Netherlands".

page 121

275 "Interkerkelijk Overleg." Cf. H.C. Touw, Het Verzet der Hervormde Kerk ('s Gravenhage, 1946; in Dutch), 1, pp. 42-43, 138-141.

276 Cf. J.J. Buskes, Waar stond de Kerk? (Amsterdam, 1947; in Dutch), pp. 77-87. Also see: Touw, op. cit., I, pp. 47, 85 , 373-375; Delleman, op. cit., pp. 35-39.

277 Touw, op. cit., 11, pp. 259 - 260.

278 Buskes, op. cit., p. 79.

pag 122

279 A moving exception was N. H. de Graaf. See for his protest: W. A. Visser 't Hooft, The Struggle of the Dutch Church for the Maintenance of the Commandments of God in the Life of the State (London, 1944), pp. 16- 17. A few days later Mr. de Graaf was arrested and sent to a concentration camp. He did not return.

280 The full text in Touw, op. cit., 11, pp. 209-215.

281 Touw, op. cit., I, p. 392.

282 Ibid., 11, pp. 227-232. An English translation of this and most of the other documents quoted in this chapter, in Visser 't Hooft, op. cit., passim.

page 123

283 Visser 't Hooft, op. cit., pp. 23-24.

284 Cf. Touw, op. cit., pp. 132-134; Buskes, op. cit., pp. 62- 63; Delleman, op. cit., pp. 40, 78- 80.

page 124

285 Touw, op. cit., 11, p. 32; Visser 't Hooft, op. cit., pp. 26-27.

page 125

286 Cf. Buskes, op. cit., pp. 35-36; Touw, op. cit., 1, p. 171; Delleman, op. cit., pp. 81-83.

287 Delleman, op. cit., pp. 42-44, 512-516.

page 126

288 Quoted in "Hitler's Ten Year War on the Jews", p. 244.

289 Visser 't Hooft, op. cit., pp. 42-45; Touw, op. cit., 1, pp. 388-392; 11, pp. 66- 67; Delleman, pp. 92-100.

290 Ibid.

page 127

291 Touw, op. cit., 11, pp. 78- 83.

292 Visser 't Hooft, op. cit., p. 36; Touw, op. cit., 11, p. 84.

293 Touw, op. cit., I, pp. 395-397.

page 128

294 Buskes, p. 69.

295 Touw, op. cit., 11, p. 101.

page 129

296 Ibid., I, p. 404.

297 Louis de Jong, Jews and non Jews in Nazi-Occupied Holland (in: On the Track of Tyranny, ed. Max Beloff; London, 1960), pp. 148-149. Presser is of the opinion that the other Protestant Churches would not have read out the telegram from their pulpits, if they had known about the threat, but that they were not warned against doing so (Presser, op. cit., 1, pp. 260-261). Wielek (in: H. Wielek, De Oorlog die Hitler won, Amsterdam, 1947; p. 218) is of the same opinion. The other Churches, however, did know about the threat. Cf. Henberg, p. 134; Delleman, pp. 155-157; Buskes, p. 50. Also see the version of the German General Commissioner Schmidt, quoted in Touw, 1, pp. 405-406.

298 Delta, Spring 1965, Vol. VIII/No. 1 (A Review of Arts, Life and Thought in the Netherlands), pp. 28-29.

page 130

299 Touw, op. cit., 1, p. 173.

300 Ibid., 1, p. 423.

page 131

301 Visser 't Hooft, op. cit., pp. 52-55.

302 For practical results of this protest, see above, on p. 21. Also see: L. de Jong, De Bezetting (Amsterdam, 1963; in Dutch), 111, pp. 30-31.

page 132

303 Visser 't Hooft, op. cit., pp. 56-58; Touw, op. cit., pp. 150-151.

304 Touw, op. cit., 11, pp. 155-156.

305 "Delta", p. 88.

page 133

306 Touw, op. cit., pp. 169-170. Also see: pp. 177-179.

page 134

307 Visser 't Hooft, op. cit., pp. 66-67; Touw, op. cit., 1, p. 394; 11, pp. 161-169.

page 135

308 Visser 't Hooft, op. cit., p. 7.

309 Touw, op. cit., 1, pp. 371, 434.

310 Wielek, op. cit., p. 216.

311 Werner Warmbrunn, The Dutch under German Occupation 1940-1945 (London, 1963), p. 271.

312 Ibid., p. 279.

page 136

313 J. J. Buskes in the Protestant Weekly "Hervormd Nederland", May 1, 1966.

314 Touw, op. cit., 1, p. 660.

315 Hilberg, op. cit., p. 364. Cf. for the situation in France during the war: Robert Aron, L'Histoire de Vichy (Paris, 1959; in French).

316 Hilberg, op. cit., p. 392.

317 Robinson, op. cit., p. 237.

page 137

318 Tenenbaum, op. cit., p. 280.

319 Chief Rabbi Kaplan in L'Arche, No. 1 10, April 1966, p. 26.

page 138

320 L. Poliakov, Harvest of Hatred (Pocket Edition, 1960), p. 251.

321 Cf. p. 145. Cf. Rev. Boegner's letter to Laval: "Authorized to speak on behalf of the Protestant Churches of the entire world, many of which have already asked my intervention..." (p. 146).

322 "Les Eglises Protestantes pendant la guerre et l'occupation; Actes de l'Assemblee Generale du Protestantisme Francais reunie a Nimes, du 22 au 26 octobre 1945." (Paris, 1946; in French), p. 18.

323 Ibid., p. 23.

page 139

324 Ibid., p. 24.

page 140

325 Ibid., pp. 25-26.

page 141

326 Ibid., p. 26.

page 142

327 Ibid., pp. 27-28. The letter was submitted to Marshal Petain on June 27, 1942.

328 A copy of the letter is in the Archives of the "Rijksinstituut voor Oorlogsdocumentatie", Amsterdam; file: "De Zwitserse weg". For the Oxford Conference, see pp. 97-99.

page 143

329 Cf. Henri Cadier in: La Chretiente au Creuset de L'epreuve, Vol. 11, p. 631 (Geneva, 1947; in French).

page 144

330 Cf. Robinson, op. cit., p. 236; Hilberg, op. cit., pp. 407-408.

331 "Les Eglises Protestantes...", pp. 28-29.

332 "Cimade" (Comite Inter-Mouvement aupres des Evacues), the organization brought into being during the second world war by the Protestant Churches and the lay youth movements in France.

333 "Les Eglises Protestantes...", pp. 28-29.

page 145

334 Ibid., pp. 30-31.

page 146

335 Hilberg, op. cit., p. 409.

336 "Les Eglises Protestantes...", p. 31.

337 Ibid., pp. 33-34. Cf. p. 279 in this book: "Another endeavour to save lives failed. The Ecumenical Committee for Refugees had, with the help of American Christians, succeeded in obtaining entrance visas into the United States for 1,000 Jewish children from France, but the occupation of Southern France by the Germans foiled this plan." Also see: Donald A. Lowrie, The Hunted Children (New York, 1963), pp. 218-228.

page 147

338 "Les Eglises Protestantes...", pp. 34-35.

339 Luke 10, 30-37.

page 148

340 Sami Lattes, L'Attitude de L'Eglise en France a L'Egard des Juifs pendant la persecution (in: Les Juifs en Europe, p. 169).

page 149

341 L. Poliakov, L'Hostellerie des Musiciens. Quoted by David Knout in: Contribution a L'histoire de la Resistance Juive en France (Paris, 1947), pp. 107-109.

342 C.I.M.A.D.E.: See above on p. 14 (note 2).

343 Emile C. Fabre (Ed.), Les Clandestins de Dieu (Paris, 1968; in French), p. 31.

page 150

344 Ibid., p. 31.

345 Ibid., p. 66.

346 Ibid., p. 33.

347 Ibid., p. 35.

348 Ibid., p. 117.

349 Ibid., p. 120.

350 Cf., p. 212 ff.

351 "Les Clandestins de Dieu," p. 27; cf. p. 279. in this book.

page 151

352 Particulars taken from Tenenbaum, op. cit., pp. 301, 339.

353 Cf. Edmond Paris, Genocide in Satellite Croatia, 1941-1945 (Chicago, 1959).

354 Joseph Schechtman in: "Hitler's Ten-Year War on the Jews", pp. 99-100.

355 Ibid., p. 108.

page 152

356 See, however, the chapters in this book on Greece, Rumania and Bulgaria.

357 Tenenbaum, op. cit., p. 79.

358 Hilberg, op. cit., p. 42; Tenenbaum, op. cit., pp. 307-308.

359 Philip Friedman, Their Brothers' Keepers (New York, 1957), p. 109.

page 153

360 Michael Molho and Joseph Nehama, The Destruction of Greek Jewry, 1941-1944 (Jerusalem, 1965; in Hebrew), p. 101.

361 Mr. Moissis in a letter to me dated November 2, 1966.

362 The following particulars (unless other sources are mentioned) are taken from: Ilias Venezis, Archbishop Damaskinos (Athens, 1952; in Greek);