The Grey Book Part 12

A statement of Dr. Edgar De Witt Jones of Detroit, President of the Federal Council, was also quoted in all parts of the country. [217]

On the evening of November 13, 1938, the Federal Council of Churches sponsored a national broadcast over the Columbia Broadcasting System in which Christian sympathy was again expressed and carried to every part of the nation.

There also was a national broadcast under the auspices of the National Conference of Jews and Christians, on November 20, 1938. [218]

On January 9, 1939, a pet.i.tion on behalf of German refugee children was left for President Roosevelt at the White House by a deputation of clergymen. The pet.i.tion was signed by leaders of the Catholic and Protestant Churches.

It read as follows:

"The American people has made clear its reaction to the oppression of all minority groups, religious and racial, throughout Germany. It has been especially moved by the plight of the children.

Every heart has been touched, and the nation has spoken out its sorrow and dismay through the voices of its statesmen, teachers and religious leaders.

Americans have felt that protest, however vigorous and sympathy, however deep, are not enough, and that these must translate themselves into such action as shall justify faith.

We have been stirred by the knowledge that Holland and England have opened their doors and their homes to many of these children. We conceive it to be our duty, in the name of the American tradition and the religious spirit common to our nation to urge the people, by its Congress and Executive, to express sympathy through special treatment of the young, robbed of country, homes and parents.

A heartening token of the mood of America is to be found in the fact that thousands of Americans of all faiths have made known their eagerness to take these young children into their homes, without burden or obligation to the State.

Working within and under the laws of Congress, through special enactment if necessary, the nation can offer sanctuary to a part of these children by united expression of its will to help. <88> To us it seems that the duty of Americans in dealing with the youthful victims of a regime which punishes innocent and tender children as if they were offenders, is to remember the admonition of Him who said, 'Suffer little children to come unto me'. And in that spirit we call on all Americans to join together without regard to race, religion or creed in offering refuge to children as a token of our sympathy and as a symbol of our faith in the ideals of human brotherhood." [220]

Senator Robert F. Wagner, attempting to implement the clergymen's proposal, introduced a resolution in the Senate. Known as the Child Refugee Bill, it proposed that a maximum of ten thousand children under the age of fourteen be admitted in 1939, and a similar number in 1940. Their entry would be considered apart from and in addition to the regular German quota. [221]

The Executive of the Federal Council supported the Bill:

"In the extraordinary circ.u.mstances which have created the problem of Jewish and Christian refugees from Germany, we feel that it is not enough to call upon other nations to help or to voice our protests but some such practical step as the one here contemplated is imperative and will do much to facilitate a larger approach to the problem of which it is but one part." [222]

On July 1, 1939, the proposed Bill was modified: the twenty thousand childrens'

visas would be issued against the German quota, not in excess of them.

Senator Wagner, realizing that the twenty thousand children's visas might become twenty thousand death warrants for adults they would replace, withdrew his proposal. [223] <89>

In March 1939, the Federal Council urged the United States to continue to provide asylum for refugees of other countries in the face of any legislative proposals to suspend immigration or curtail existing quotas. Declaring that the Churches were deeply concerned with the refugee problem and that "as Christians we have responsibility for suffering human beings as children of our common Father wherever they may be", the Council said:

"We, therefore, urge our government to maintain its historic policy of friendliness to refugees. We oppose legislative proposals, which would suspend immigration at this time or curtail the established quotas."

In its objection to any change in the immigration policy the Council pointed out that refugees "would be consumers as well as producers" and added:

"However, even if they were not an economic a.s.set as well as a liability, we would still have a Christian responsibility to them." [224]

In April 1939, the National Council of the Protestant Episcopal Church issued the following Resolution on behalf of aid to refugees:

"In view of the persecution of minorities now taking place in Europe, we, as Christians and members of the National Council of the Protestant Episcopal Church, and in keeping with the traditional spirit of our country, reaffirm our conviction that the United States should continue to show its spint of generosity and hospitality in opening its doors to afflicted people.

We commend the program, as prepared by the Episcopal Committee on German Refugees, to the interest and support of all members of the Church, reminding ourselves of our Lord's admonition: 'in as much as ye have done it unto the least of these my brethren, ye have done it unto me'."

The program prepared by the Committee on German Refugees called for co-operation with local refugee committees in helping to obtain employment, in placing children in homes and in obtaining affidavits of support for individual immigrants. [225]

To the best of my knowledge, there is no other country in which Churches and Church leaders in those days so unequivocally demanded asylum for the refugees.

So far we have recorded actions and statements on behalf of the refugees only.

The following statements also denounced anti-Semitism in Germany and/or in the United States. <90>

The Presbyterian Church in the U.S.A. stated, at the end of 1938:

"... We are deeply shocked at the continuance of persecutions based on race in Germany, Austria, Rumania and other nations.

We sympathize with our Jewish brethren in the United States, many of whose relatives are the innocent victims of fanatical hatred abroad.

We commend the National Conference of Jews and Christians for all its labour to the end that race murders and race discriminations shall not happen here..." [226]

In its Bulletin (February, 1939) the Federal Council of the Churches of Christ published the following article:

The Christian Att.i.tude towards Anti-Semitism

Every thoughtful Christian must gratefully acknowledge his spiritual indebtedness to the Hebrews. We Christians have inherited the ethical and religious insights of Israel. We hold them with a difference - at one point with a momentous difference - but we can never forget that the historic roots of our faith are in the Hebrew people.

From Israel we inherit the Ten Commandments, which are still our basic moral standards. From Israel we inherit the priceless treasure of the Psalms, which are an essential part of Christian worship around the world. From Israel we inherit the vision of social justice which has come to us through Amos and Isaiah and Micah. From Israel we inherit even our own unique Christian cla.s.sic, the New Testament, nearly all of which (if not all) was written by Jews.

A Christian who faces the modem world must also be conscious of a present spiritual kinship with his Jewish neighbours to whom their religious heritage is still a vital force. That kinship is grounded in our common faith in the ultimate spiritual foundations of the universe. Over against those who adhere to a materialistic philosophy of life and a mechanistic conception of human destiny, we recognize ourselves as at one with the Jews in the first sublime affirmation of the Pentateuch: 'In the beginning G.o.d'. Over against current disillusionment and despair Christian and Hebrew stand together in their belief in the one Holy G.o.d Who is the Creator of all and whose righteous will gives meaning and direction to life.

A Christian who knows anything of history must also speak a word of confession.

For he cannot help recalling how grievously the Jewish people have suffered at the hands of men who called themselves Christians. The record of the treatment of Jews in Europe through long centuries is one which Christians of to-day view with penitence and sorrow.

One has also regretfully to admit that the day of cruel treatment of the Jews by some who call themselves Christians is not yet a thing of the past. Even in our own country there are misguided groups which circulate statements that spread a poison of mistrust and hate which is ant.i.thetical to the true genius both of America and of the Christian religion. Anti-Semitism is inherently un-Christian, contrary to the plain teaching and spirit of our Lord, and it can be a.s.serted with confidence that an intolerant att.i.tude towards the Jews is opposed by the great body of American Christians... <91> But everything which has happened since shows that what started as a movement against the Jews turns out to be a movement against Christianity also... [227]

In May 1939, the Commissioners of the General a.s.sembly of the Presbyterian Church in the U.S.A. stated:

"... We confess the sins of our country in this respect. We condemn the attacks on Jews and Christians and other minority groups throughout the world.

We would be lacking in a sense of common morality and decency if we did not express our strong disapproval of such an outrageous a.s.sault by any government upon an innocent and defenceless people.

We urge our government to continue its efforts to make generous arrangement for the settlement of refugees, so continuing our national tradition of being an asylum for the oppressed of all the nations." [228]

The General Synod of the Reformed Church in America, attended by 200 pastors and delegates, adopted (June, 1939) the social welfare report which said in part:

"The failure of the Church to recognize the Jew has behind it a record of misunderstanding, intolerance and spiritual malpractice that has been unequaled in dealing with any other people.

Even America is not free from the blight of anti-Jewish prejudice. Both Jew and Gentile are responsible for existing conditions and both must co-operate for their betterment. Christians must rebuke all anti-Semitism...

Third, in reference to the refugee problem, a linking up of our efforts and agencies with all others in more adequately caring for those who are so greatly in need. Fourth, a wholehearted endors.e.m.e.nt of the legislation permitting 10,000 children (refugees) to be received each year for two years." [229]

18 INTERNATIONAL ORGANIZATIONS OF CHURCHES

The World Alliance for International Friendship through the Churches was const.i.tuted at Constance, in 1914, at the eve of the first world war. Its supreme body, the International Council, was composed of some 145 members appointed by the various National Councils. <92> In some countries, especially on the continent of Europe, the National Councils worked in close relation with ecclesiastical authorities; in most areas, however, they remained entirely independent agencies, based on the personal adhesion of their members.

The Executive Council of the "World Alliance", at its meeting in Sofia, 1933, unanimously adopted the following Resolution:

"... We especially deplore the fact that the State measures against the Jews in Germany have had such an effect on public opinion that in some circles the Jewish race is considered a race of inferior status.

We protest against the resolution of the Prussian General Synod and other Synods [230] which apply the Aryan paragraph of the State to the Church, putting serious disabilities upon ministers and church officers who by chance of birth are non-Aryans, which we believe to be a denial of the explicit teaching and spirit of the Gospel of Jesus Christ." [231]

The International Council of the "World Alliance", at its meeting in Chamby (August, 1935), adopted the following Resolution:

"In view of the pitiable situation of refugees and stateless persons in Europe, having regard to the policy of expulsion which is being pursued by the majority of the European States, to the inadequacy of the measures for providing refugees with valid identification papers and residence and labour permits, and recognising the fact that a turn for the better cannot be attained by legislation undertaken by individual States but only on the basis of international agreements, the World Alliance most warmly welcomes the initiative taken by the Norwegian Government which, in the spirit of Fritjof Nansen, has proposed to place the situation of the refugees upon the agenda of the next plenary a.s.sembly of the League of Nations.

It expresses the hope that in this way it will be possible to secure for refugees and stateless persons a minimum of individual rights and, by the setting up of a central organisation for refugees, within the framework of the League of Nations, to provide a basis for the settlement of the problem.

In order to make this resolution effective, the World Alliance resolves: a. to bring the text of this resolution of the Norwegian Government to the knowledge of the General Secretary of the League of Nations and of all States members of the League of Nations; b. to request the Churches and organisations affiliated to the World Alliance in the different countries to make representations to their governments in the spirit of the resolution before the next meeting of the League of Nations in order to obtain the support of these governments for the Norwegian initiative." [232] <93>

Another International Organization of Churches, more influential than the "World Alliance", was the Ec.u.menical Council for Life and Work, which had its first world conference in 1925, in Stockholm, and its second in 1937, in Oxford. Its purpose was "to stimulate Christian action in society".

Its President, Dr. George Bell (Bishop of Chichester) wrote a letter to Dr.

Kapler, President of the Federation of Protestant Churches in Germany, dated May 17, 1933:

"... We do not wish to enter into political questions, nor indeed is it our business to do so. At the same time it would not be fair to disguise from our friends in Germany that certain recent events, especially the action taken against the Jews, have caused and continue to cause us anxiety and distress; and we feel that we ought to share our concern with you here..." [233]

The annual meeting of Life and Work was held at Novi Sad, in Yugoslavia, on 9-12 September, 1933. A German delegation under the leadership of Dr.

Heckel, who supported Hitler's policy, was present at the meeting.

The minutes record that representatives of other Churches had expressed grave anxiety over the severe action taken against people of Jewish origin.

[234]

Bishop Bell proposed that, in addition to this, he should write a letter to the leaders of the German Church. This proposal was adopted unanimously.

Only Dr. Heckel abstained from voting.

Bishop Bell wrote this letter to the German Reich Bishop Mueller, on October 23, 1933. He referred to two features, which were gravely disturbing to the Christian conscience, namely, the adoption of the Aryan Paragraph by the Prussian Church Synod [235] and certain other Synods, and the forcible suppression of minority opinion.

Mueller's reply of 8 December was intended to be rea.s.suring. The enactment of the Aryan Paragraph had been stopped, and he hoped for an opportunity when they might discuss together the problems of race, the state, and international order. [236]