Part 8 (2/2)
The following statement, signed by Erling Eidem, Archbishop of Uppsala, and 25 other Church leaders was issued by the Swedish Ec.u.menical Council, in autumn 1938:
”A storm of violence and cruelty goes through the world. The Jewish people are severely hit by this. Their horrible fate must awake in Christian minds strong indignation, as well as deep sympathy for the victims. To belong to the Jewish race is becoming equivalent to being stateless within that portion of humanity which calls itself Christian. This brings shame upon the Christian name.
Anti-Semitic Propaganda in Sweden
”In our country, too, anti-Semitic propaganda is prosecuted, even though it may, in some respects, avoid publicity and, especially under the pressure of recent occurrences, has met with deserved resistance. More than others, Christians here must be on their guard. No racial differences exist in the Christian evaluation of man. Love of Christ forbids branding any person inferior. Persecution of the people of Israel on the one hand requests Christ's congregation to fight against violence and injustice, and preventive action on the other.
The Swedish Ec.u.menical Council, representing the ec.u.menical world organizations as well as the larger Swedish Church communities, hereby begs to remind you of our Christian responsibility in this matter. We must not forget that we too, bear a measure of guilt for this evil power that has arisen through loveless ness and injustice in the world.
We appeal to all who, in their capacity as pastor, congregation head or preacher, are responsible for the creation of public opinion in such circles as come under Christian influence, to resist the spirit of mercilessness and injustice in the anti-semitic propaganda, by all ways and means available in each community. It seems especially important to us to try to prevent its poison penetrating the minds of the Young.
Not only religious instruction in the schools can give an opportunity for this, but also instruction in Sunday schools, confirmation cla.s.ses and Bible cla.s.ses.
A few congregational evenings could be used to throw light upon the plight of the Jewish people and to stress our Christian responsibility towards them. The un-Christian element in all racial hatred could at times be stressed in the sermon. All discussion of politics naturally must be banned from such Christian instruction and preaching. <62>
Aid of Refugees
”Where the feeling of responsibility has been awakened, it must be transformed into action. This can be done by gifts to the relief organizations among the banished, which also have branches in our country. In co-operation with other organizations, the Swedish Ec.u.menical Council's Refugee Committee seeks to aid refugees both within and outside our country's borders, particularly Christians of non-Aryan descent.
The money already collected is now almost spent, but the need for help is still very great. Gifts for this activity can be deposited under the name ”Help for Refugees” on the Swedish Ec.u.menical Council's postal current account No. 80710, Stockholm.
Recently, the Council's Refugee Committee, the Deacon Board's Social Committee and the Swedish Israel Mission have started other aid activities, such as accommodating children of Jewish refugees, preferably Jewish-Christian, in Swedish homes for a shorter or longer period, and trying to find places farmers' homes for about a year for Jewish-Christian youth, particularly male, who need re-education for later emigration to countries which have declared themselves willing to receive them.
Information of such homes as well as financial contributions will be gratefully received by Pastor B. Pernow, Idungatan 4, Stockholm, postal current account No.
125545.
Intercession
”At this period, with the mentality of violence penetrating minds more and more, it is important not to neglect the possibilities we still have to make Christ's mind and Christ's thoughts heard regarding the relation between man and man, between people and people. Scarcely at any other point has this task seemed clearer and more demanding than as it concerns the Western peoples' conduct towards Israel.
May Christ's love in our hearts light a flame of concern for a people who were the Lord's own, the people of the Prophets and the Apostles. May Christ's love make us burning and persistent in our intercession for those who suffer persecution, as well as, for those who persecute. May they receive the grace to repent. May Christ's love make us firm against all hatred, drive out all fear, and make our hands ready for service. Brethren, in the name of Christ we beg you to receive this appeal in a brotherly spirit.” [161]
It is difficult to understand how ”all discussions of politics” can be banned from Christian instruction and teaching, as the statement demands, whilst at the same time resisting ”the spirit of mercilessness...”. <63> In this same statement, support was requested for the Refugee Committee, which sought ”to aid refugees... particularly Christians of non-Aryan descent”. We have seen the same trend in Churches in other countries.
However, the appeal of the Bishops of Sweden, also in 1938, pleaded for aid to Jewish children and youth in general.
This ”Appeal for Help to Jewish Refugees” was signed by Archbishop Eidem and 12 other Church leaders:
”With deep sorrow and sincere sympathy, we have witnessed the terrible sufferings to which the Jewish people, not least during recent months, have been exposed spiritually as well as physically.
The question of the Jewish people has become a question for all mankind. No one can escape responsibility any longer. Our consciences shaken by the suffering of innocent people will not rest until peace and refuge has been provided for the Jewish people. Each one of us must be on his guard against contamination by the plague of racial hatred; we must not betray the Christian commandment of love to every suffering neighbour.
May we willingly do our Samaritan service in aiding mercy. The duty and possibility nearest to us is to support Jewish refugees who have had to relinquish home and property. We must hurry to help provide a refuge and a new future for innocent children and youth.
Various collections in this respect have already begun. We hereby wish to stress that collections for Jewish children and youth are being mediated by the Swedish Church's Deacon Board. Contributions should be sent to ”Deacon Board, Help for Jewish children, Stockholm 7, Postal Cheque Account No. 155650'.” [162]
14 HUNGARY
The first anti-Jewish Law, restricting the economic activities of Jews, was enacted in 1938. The representatives of the Churches in the Hungarian Upper House, amongst whom was the Protestant Bishop Ravasz, voted for the pa.s.sage of this law. [163] <64>
”The only amendment the representatives of the Churches wished to be introduced was that certain modifications should be included for the benefit of the baptized Jews. Apart from that, they took the view that once the Bill had become law 'it would be possible to avoid emphasis being laid on the Jewish question and thus to allay anti-Semitism'.
This att.i.tude turned out to be a fatal mistake. It was the stone that started the landslide, and it is all the more regrettable that the Christian Churches lent this Bill their support.” [164]
Rabbi Fabian Hershkovits (former Chief Rabbi of Budapest, now living in Tel- Aviv, Israel) had the following to say:
”Bishop Ravasz was certainly not an anti-Semite. After the war, in 1947, he was the President of the Council of Christians and Jews of which I also was a member.
He and his friends intended, by supporting the anti-Jewish law in 1938, to guard the national Hungarian interest. He did not understand that Europe, after Hitler had come to power, had become a powder-magazine; one should not light a match in a powder-magazine; that was Bishop Ravasz's historical mistake.” [165]
The fact remains that Protestant Bishops supported an anti-Semitic Law. If this was an error of judgment, it certainly was a fatal error.
In 1939, the Hungarian government introduced a bill for the enactment of the second anti-Jewish Law. The measures included drastic curtailments of personal rights.
The representatives of the Churches ”stood solidly against the pa.s.sage of the bill” but ultimately ”refrained from voting down the Teleki government,” that is to say they did not vote against the pa.s.sage of the Law but tried ”to incorporate such provisions in the law as would insure the greatest possible benefits for particular Jewish categories, the first among these being the Jewish converts to Christianity”. [166]
Hilberg comments:
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