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Review of Beth A. Griech-Polelle, Anti-Semitism and the Holocaust: Language, Rhetoric and the Traditions of Hatred

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Contemporary Church History Quarterly

Volume 25, Number 1 (March 2019)

Review of Beth A. Griech-Polelle, Anti-Semitism and the Holocaust: Language, Rhetoric and the Traditions of Hatred (New York: Bloomsbury, 2017). 284 pp. ISBN: 9781472586919.

By Kyle Jantzen, Ambrose University

Beth A. Griech-Polelle’s book enters the market of Holocaust history as a thoroughly accessible and carefully constructed overview of the Shoah, beginning quite properly in the long history of antisemitism that lay behind the mass murder perpetrated by the Nazis and their collaborators. The author states from the outset that she is interested in “the theme of the power of language and how language and rhetoric can result in deadly actions” (1). Drawing on the work of the French political scientist Jacques Semelin, Griech-Polelle notes that a society’s ideological concerns around “identity, purity, and security” can be impacted by “destructive legends, myths, and stereotypes” that generate caricatures which create fears that “enemy outsiders” will “defile, pollute, and destroy … us” (1). In like manner, she uses Thomas Kühne’s work on persecution as community-building and Saul Friedländer’s notion of redemptive antisemitism to argue that “language and rhetoric influenced the construction of ‘the Jew’ as eternal enemy” and that “language led to the violence and annihilation of European Jewry in the Holocaust” (2). Anyone familiar with Alon Confino’s insightful book A World Without Jews: The Nazi Imagination from Persecution to Genocide (New Haven: Yale University Press, 2015) will recognize Griech-Polelle’s approach and be reminded of the ways in which language contributed to the creation of a culture—a social imaginary, to invoke Charles Taylor’s term—that made possible the Nazi persecution of the Jews and, ultimately, the Holocaust.

Griech-Polelle begins with the rise of religious antisemitism—rooted in the concept of Jews as “Christ-killers’’—in the biblical accounts of Jesus’ arrest, death, and resurrection. With the emergence of Christianity came the belief that the Early Church was the “New Israel” which replaced the Jews as God’s chosen people (10-11). Tracing the loss of Jewish rights in the late Roman Empire, the author shows how the Codex Theodosianus began to impose restrictions on Jews and to generate the segregating language that would shape the medieval era. Through the period of the crusades and on into the Middle Ages, Griech-Polelle explains important incidents in the history of Jewish persecution, but beyond that, she endeavours to outline the way a particular kind of antisemitic language emerged in, for example, tropes like the Wandering Jew or the blood libel. A short section on Thomas Aquinas shows how he built on Augustine’s notion of the preservation of the Jews as a witness to the truth of both the Hebrew scriptures and the Christian gospels, adding that the Jews were people with souls that needed to be saved. “Somehow, Jews were to be converted voluntarily—despite the persecutions and horrendous depictions of Jews as being in league with the devil, desecrating the Host, and reenacting the crucifixion of Jesus” (20). This chapter on the history of religious antisemitism continues with the medieval expulsions of Jews from various European countries and follows the story through the Renaissance and Reformation, the emergence of a substantial Jewish community in Poland, and the impact of the Enlightenment, French Revolution, modern nationalism, and post-1848 reactionary politics. It closes with the persecution faced by Jews in Tsarist Russia.

I’ve focused closely on this opening chapter (chapter 2 in the book, since the Introduction is chapter 1) to indicate how Griech-Polelle—a scholar both of German Catholicism in the Third Reich and of the Holocaust—handles this important topic of the Christian antisemitic foundation upon which later antisemitisms and (in the end) the Holocaust itself rested. A third chapter follows the story of how cultural and especially political antisemitism developed from the nineteenth century through the First World War and the Weimar era in Germany. Key concepts are the coining of the term antisemitism itself, the notion of “scientific” antisemitism, and “the Jew” as the outsider. What becomes clear is that antisemitism was a tool used by European political parties to spur the growth of nationalism within European mass society.

Other chapters cover the topics one would expect in an introduction to the history of the Holocaust, though in ways that enable Griech-Polelle to highlight her theme of the role of antisemitic language and rhetoric. Chapter four includes everything from the rise of Hitler and the National Socialist German Workers’ Party to Hitler’s views on Jews, the seizure of power and early phase of Nazi rule, and Nazi Jewish policy through 1935. Chapter five is called “Turning Points,” and argues that although Jewish life had been deteriorating from 1933 onwards, the period from 1936-1938 was marked by exclusionary policies which reinforced “the notion that to create the Volksgemeinschaft [national community], anti-Jewish actions were required” (111). Emigration, the growing refugee crisis, expulsion, the Kristallnacht Pogrom, and the beginning of the Second World War are all surveyed here. Chapters six to eight cover the heart of the Holocaust, from “Resettlements, Deportations, and Ghettos” to “Einsatzgruppen, Executions, and ‘Evacuations’ to the East,” to “The Final Solution,” with its emphasis on the death camps in Poland. Throughout, Griech-Polelle treats a host of subtopics briefly but conscientiously, meaning that her history of both antisemitism and the Holocaust comes to only 232 pages of nicely formatted text, making it easy to read.

Two features of the book are worthy of note. First, throughout her work, Griech-Polelle employs material from various volumes of the important new series Documenting Life and Destruction: Holocaust Sources in Context, sponsored by the United States Holocaust Memorial Museum (Series Editor: Jürgen Matthäus), and in particular the five volumes entitled Jewish Responses to Persecution. The result is that she is able to present the history of antisemitism and the Holocaust from multiple perspectives, incorporating the experiences of Jewish victims along with those of Nazi perpetrators. For instance, in her description of the opening phase of Nazi antisemitic policy, she recounts the reflections of Mally Dienemann, whose diary describes the “unvarying … fate” of the Jews: “now we are [supposedly] harming Germany with fairy tales about atrocities, while in the Middle Ages it was we who were supposed to have poisoned wells, etc…. Could people really do this to each other?” (89, editorial insertion and ellipsis in the original). Likewise, during her account of the Kristallnacht Pogrom, Griech-Polelle uses the testimony of Margaret Czellitzer, whose home was invaded, radio broken, china smashed, beds overturned, mattresses ruined, and valuables stolen (124). In this sense, Griech-Polelle’s introduction to the Holocaust reflects current best practices in the field of Holocaust Studies, which attempt to balance perpetrator accounts with victim voices.

Second, at the close of each chapter, the author includes a short section entitled “For your consideration,” in which she combines short primary source texts with reflection questions. For instance, in chapter 2 on religious antisemitism, she offers biblical texts from Matthew 27 and John 8 and excerpts from Martin Luther’s “Concerning the Jews and Their Lies” (1543). On the gospel texts, questions revolve around the descriptions of Jews, their role in the sentencing of Jesus, the naming of particular groups of Jews, and the link between these depictions and the rise of the myth of deicide. With respect to the Luther text, questions involve Luther’s picture of the Jews, his use of medieval prejudices, and the potential influence his writings might have had. These texts and questions at the close of each chapter would work well for undergraduate classroom discussions or reflection assignments.

Rooted in the history of antisemitism, written in accessible prose which encompasses multiple perspectives on the events of the Holocaust, accompanied by primary texts, reflection questions, suggestions for further reading, and a helpful glossary, Griech-Polelle’s Anti-Semitism and the Holocaust will serve uninitiated laypeople and undergraduate students as a helpful introduction to the events of the Holocaust and the discourse of antisemitism which prepared the way for the annihilation of the Jews.

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Book Note: Against the Mainstream of the Hitler Era: The Wuppertal Reformed Theologian Helmut Hesse (1916-1943)

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Contemporary Church History Quarterly

Volume 25, Number 1 (March 2019)

Book Note: Against the Mainstream of the Hitler Era: The Wuppertal Reformed Theologian Helmut Hesse (1916-1943)

By Manfred Gailus, Technical University of Berlin; translated by Kyle Jantzen, Ambrose University

The following is an excerpt from Manfred Gailus’ book Gegen den Mainstream der Hitlerzeit: Der Wuppertaler Theologe Helmut Hesse (1916–1943) (Bremen/Wuppertal: de Noantri, 2018), published on the occasion of the 75th anniversary of the death of the Reformed Theologian Helmut Hesse, November 24, 2018.

Dietrich Bonhoeffer, Martin Niemöller, or Sophie Scholl enjoy today an at least moderately interested following. But who knows the young Elberfeld theologian Helmut Hesse, who was arrested 75 years ago for his courageous preaching for persecuted Jews and imprisoned Confessing Christians and who died on November 24, 1943, at the age of 27, in the Dachau concentration camp? In 1980, in a vivid appreciation of Hesse’s fate, Günther van Norden bemoaned the fact that Hesse’s name had been forgotten and his courageous struggle was almost unknown in his community.

Hesse was born in Bremen in 1916 and grew up in Elberfeld (today Wuppertal) as the youngest son of the renowned Reformed theologian Hermann Albert Hesse. Like his three brothers, he studied theology from 1935 on and actively participated in the conflicts of the church struggle during his student years. He was significantly influenced by Karl Barth, with whom he studied two semesters (1937-38) in Basel. In March 1938, he undertook a visiting mission to Austria and Hungary on behalf of the Confessing Church (BK), along with his close friend Ruth Wendland, a Berlin pastor’s daughter and theology student. The two travelers were eyewitnesses to the “Anschluss” of Austria to Hitler’s German Reich. Hesse vividly described the experiences in a travel journal. The overall impression of the two young theologians must have been depressing—partly, as Hesse states, the Austrian Protestant congregations knew little of the German church struggle, and partly, the opportunistic backing of the German Christian church governments and the Nazi regime dominated.

In February 1940, Hesse completed his first theological examination before the board of examiners of the Rhenish Council of Brethren (BK). Subsequently, Hesse vehemently rejected the “legalization agreement” concluded by the Council of the Rhenish Confessing Church with the consistory in Dusseldorf in June 1941, which provided for future examinations of BK parish candidates by the consistory. He saw in it a deviation from the spirit of the confessional synods of Barmen and Dahlem (1934). Tragically, the gap between Hesse and the Rhenish BK leadership widened during these years (1941-43) to the breaking point. In the spring of 1943, there was a singular event in the Elberfeld Reformed parish: a council not authorized by the leadership of the BK examined the young pastoral candidate and, in the church service that followed, Helmut Hesse was ordained by his father Hermann Albert Hesse as a “servant of the Word in the Reformed Church, according to God’s Word.”

Helmut Hesse served for a short time as a preacher in the Reformed parish of Elberfeld. On May 23 and June 6, 1943, together with his father, he led the services for that circle in the parish which remained faithful to the two Hesses, in spite of all the quarrels. In the invocation on May 23, the persecuted Jews were remembered. In his sermon on the resurrection of Lazarus (John 10:39-11:57), the young Hesse spoke critically about church politics, including the compromising behavior of the BK. During the intercessory prayer, the names of imprisoned Christians such as Martin Niemöller, Heinrich Grüber and Katharina Staritz were read out. One week later, large parts of Wuppertal-Barmen were reduced to rubble and ruin during night bombing raids. The service on June 6 was dedicated to this catastrophe. Father Hermann Albert Hesse saw the ruined Wuppertal “under the mighty judgment of God.” As in previous sermons, Helmut Hesse addressed the “Jewish question” and talked about it in a way that probably happened nowhere else during a worship service in the “Third Reich”: “As Christians, we can no longer bear that the Church in Germany is silent about the persecution of the Jews. What drives us is the simple commandment to love one’s neighbour. The Jewish question is a gospel question and not a political question. The church has to resist every antisemitism in the community. In contrast to the state, the church must testify to the salvific significance of Israel and put up resistance against any attempt to annihilate Judaism. In Germany today, every non-Aryan, whether Jew or Christian, is one fallen among the murderers.” In his unusually courageous words, Hesse leaned on formulations from the so-called “Letter from Munich Laity,” written by pastor Hermann Diem of Stuttgart. The report of the Gestapo, which recorded this sermon, concluded that the approximately 150 visitors on this evening were visibly impressed by the preacher’s remarks.

Two days later, the Gestapo arrested father and son Hesse. As the basis for detention, they named “anti-state attitudes” and repeated public prayer for the Jews. After extensive interrogations, the Gestapo summed up the charges against Helmut Hesse as follows: in intercessory prayers, he had read out the names of the imprisoned pastors, which was forbidden; he spoke in prayer against the authorities, that is, the current government; he also prayed for the Jews; finally, on June 6, he made public statements on the Jewish problem in a manner derogatory to the state. His comments on the “Jewish question” are offenses against §2 of the Treachery Act (Heimtückegesetz).

After months of imprisonment in Wuppertal, father and son Hesse were transferred in November 1943 to the Dachau concentration camp. By this point, Helmut Hesse was severely weakened from long-term detention and the withdrawal of essential medicine. He died on November 24, 1943, in a hospital barrack in the Dachau concentration camp.

There were not many Protestants who, as contemporaries in the “Third Reich”, on the recognizable road to disaster, protested and joined the Christian resistance. Dietrich Bonhoeffer is one of them; the “non-Aryan” lawyer Friedrich Weißler, who was murdered in the Sachsenhausen concentration camp in February 1937, is one of them; the Breslau city vicar Katharina Staritz, with her commitment to the Christians of Jewish origin, and the Berlin historian Elisabeth Schmitz, with her early memorandum of 1935/36 against the persecution of the Jews, are included; and finally, the siblings Hans and Sophie Scholl in Munich. This list also includes the Elberfeld protesting Protestant Helmut Hesse. Anyone who surveys Protestants in Germany today and asks about Helmut Hesse will generally hear the answer: we do not know! The time is ripe for today’s Protestants to include the life and work of Helmut Hesse in their memory and in their commemorative culture. In Wuppertal, where, in memory of the Barmen Theological Declaration, a monument was erected in a prominent place in the city in honour of the First Confessing Church Synod, one day a monument remembering the young Reformed preacher Helmut Hesse, who died in the Dachau concentration camp at the age of 27, will have to stand next to it.

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Conference Report: 49th Annual Scholars’ Conference on the Holocaust and the Churches

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Contemporary Church History Quarterly

Volume 25, Number 1 (March 2019)

Conference Report: 49th Annual Scholars’ Conference on the Holocaust and the Churches

Rebecca Carter-Chand, United States Holocaust Memorial Museum

The 49th Annual Scholars’ Conference on the Holocaust and the Churches took place March 2-4, 2019. Hosted by the Ackerman Center for Holocaust Studies at the University of Texas at Dallas, this year’s conference theme was “Conflicting Realities of the Holocaust.” Although the conference has evolved over the years to include topics and themes far beyond “the Churches,” it has retained its commitment to interfaith dialogue and reconciliation. This year several papers dealt with issues of religion and related topics, such as rescue, humanitarian aid, and antisemitism.

Mark Roseman’s keynote address examined the Bund (Gemeinschaft für ein sozialistisches Leben), a small German life-reform group that was committed to self-improvement through communal life and education. The fascinating talk was based on his forthcoming book, Lives Reclaimed: A Story of Rescue and Resistance in Nazi Germany, and offered a new theoretical model for conceptualizing small acts of assistance, solidarity, and resistance in the context of networks and small groups. During the Nazi years the Bund offered solidarity and assistance to persecuted Jews. Yet Roseman questioned any easy labels, probing the members’ intent, and emphasizing that their lived experience was characterized more by fear of total war rather than of Nazi authorities.

Five scholars whose names will be familiar to readers of the CCHQ offered a nuanced and erudite panel on Christians, Jews, and Judaism. Chaired by Beth Griech-Polelle, the panel addressed different cases of Protestants and Catholics in the 1930s and 40s understood their relationship with Jews and Judaism. Christopher Probst offered a much-needed critical examination of Protestant theologian Adolf Schlatter. Suzanne Brown-Fleming analyzed a collection of correspondence from ‘non-Aryan’ Catholics to the Vatican in the second half of 1938, highlighting these Catholics’ feelings of abandonment and desperation. Kyle Jantzen showcased new research he has done in collaboration with one of his students on the Christian and Missionary Alliance, a dispensationalist evangelical denomination in Canada and the United States. Matthew Hockenos’ paper explored Martin Niemöller and the ‘Jewish Question’ after 1945, emphasizing the change in Niemöller’s thinking over time.

Other papers of interest to this journal included Eileen Groth Lyon’s contextualization of memoirs of priests who had been in Dachau, Kelly Palmer’s investigation of the American Friends Service Committee’s work in France, and Rebecca Carter-Chand’s comparison of the Salvation Army’s assistance to Jews in several western European countries.

This conference, more than some others, offers a platform for scholars at all career stages – this openness has the potential to be its strength going forward. Graduate students presented and senior scholars, such as Martin Rumscheidt, Henry Knight, and David Patterson, offered personal reflections based on their long and distinguished careers in the field. But generational shifts are underway and the future trajectory of the conference is not entirely clear. As the conference organizers look toward next year’s 50th anniversary, they are faced with challenges and opportunities in encouraging the future of Holocaust research.

 

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Review of Victoria J. Barnett, ed., The Collected Sermons of Dietrich Bonhoeffer, Volume 2

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Contemporary Church History Quarterly

Volume 24, Number 3 (September 2018)

Review of Victoria J. Barnett, ed., The Collected Sermons of Dietrich Bonhoeffer, Volume 2 (Minneapolis: Fortress Press, 2017). Pp. xvi + 253. ISBN: 978-1-5064-3336-3.

By Kyle Jantzen, Ambrose University

Victoria Barnett, general editor of the Dietrich Bonhoeffer Works, English edition, has ably selected, edited, and introduced 28 Bonhoeffer messages in this the second volume of his collected sermons. Bonhoeffer’s martyrdom has made him famous as a theologian and member of the German Resistance, but as Barnett points out, he was educated for careers in both academia and ministry. Indeed, one of the consistent features of Bonhoeffer’s “fragmentary life” was the writing and preaching of sermons (xi-xii). This collection of sermons and meditations, written between 1926 and 1944, certainly touch on many of the theological themes for which he is known in works like Discipleship, Life Together, Ethics, and Letters and Papers from Prison. More importantly, however, they demonstrate Bonhoeffer’s warm pastoral heart and deep personal piety. As Barnett observes, Bonhoeffer followed the lectionary, convinced that “Scripture, preached correctly, revealed the word of God to the listener” (xiii). At the same time, he believed that preaching should speak to the contemporary world. What is perhaps most interesting, though, is the way that these sermons open up a window into Bonhoeffer’s own inner life.

Three themes run through these sermons: the seriousness of Bonhoeffer’s Christianity, the insight of his responses to the social and political crises of the late Weimar and Nazi eras, and the resolution of his engagement in the Kirchenkampf (German Church Struggle).

From the beginning of his preaching career, Bonhoeffer proclaimed an uncompromising brand of Christianity. In “A Sermon for His Contemporaries” (1926), he describes God as “absolute holiness and absolute duty,” and declares that “God’s word always commands the fulfilling of this absolute duty” (5). Indeed, God’s authority overshadowed all others: “When we do not recognize all earthly authorities as being dependent on that one authority, we make them our idols, be they state, church, reason, or genius” (6). Paradoxically, it is in obedience to God that the Christian finds freedom: “when you are bound to God in obedience, then you have become truly free. You are free from everything from which you should be free; free from people and powers, because you are bound to God” (8).

The authority of Christ is echoed in “Seeing the World through the Eyes of Christ” (1927/8), in which Bonhoeffer pronounces:

Jesus Christ is looking for lodging. He is looking for entrance into our spirits and our hearts. Do we really understand what this means? Jesus Christ is a controlling, willful guest. He wants our hearts completely. He will not tolerate competition, even if the competition only wants to dispute Jesus’s right to the least bit of his possession. Jesus Christ is a discomforting, imperious guest. He will rule whoever invites him in, and whoever invites Jesus in must serve him. (19-20)

Typical of the “both-and” way of Bonhoeffer’s thinking, however, he goes on to proclaim that Jesus comes not to destroy but to comfort, promising to give sight and to bring love into the life of the Christian. In the end, all these ideas come together: “The act of Christian love is to manifest Jesus not as a religious genius, an ethical thinker, or a philosopher, but as the Lord of death and of life; as the Word of God made flesh, for whom command and promise are the same” (22).

Dependence on God’s grace emerges time and again in Bonhoeffer’s preaching. In “The Human Yearning for God,” he asserts that the way to God is through purity of heart, even though it is impossible to attain:

The most distressing realization in the life of every Christian is that we cannot remain pure, that day by day we fall down anew and night by night must cry out to God anew: Lord, I cannot do it alone; if you make me pure, then I am pure. May God create in me a pure heart. I want so much to be pure. I want so much to behold God. (46)

Bonhoeffer’s piety manifests itself once more in “Approaching the Day in Faith: Morning Devotions” (1935), written as a reflection on his experience with his Finkenwalde seminary students. “Each new morning,” he begins, “is a new beginning for our lives. … It is long enough to find or to lose God, to keep faith or to fall into sin and disgrace” (154). Each day is created by God. Each day is an opportunity to find new mercy. In each day, we require our daily bread. Bonhoeffer goes on to describe the practice of the Finkenwalde community—their habit of beginning each day with private and communal devotions. As Bonhoeffer put it, “One hour must be put aside each morning for quiet prayer and worship together. Truly, this is not wasted time. How else are we to face the tasks, tribulations, and temptations of the day?” (155).

The seriousness of Bonhoeffer’s Christianity is matched by the thoughtfulness of his responses to the rapid social change and political turbulence of his day. In this, his preaching is a model of pastoral care in times of trial. For example, “The Soul’s Silence before God” (1928) asks hard questions which speak not only to Bonhoeffer’s day but to ours:

Is there still something like the soul in an age such as ours, an age of machines, of economic competition, of the dominance of fashion and sports; is this nothing more than a cherished childhood memory, like so much else? It just sounds so strange and peculiar amid the confusion and loud voices extolling themselves, this little word “soul.” It speaks such a gentle, quiet language that we hardly hear it anymore amid the tumult and chaos inside us. Yet it speaks a language full of the greatest responsibility and of profound seriousness: you, human being, have a soul; beware, lest you lose it, lest you awaken one day amid the frenzy of life—in both work and private life—and find that inwardly you have become empty, a plaything of events, a leaf before the wind, driven to and fro and blown away—that you have lost your soul. (33)

His answer is to cultivate silence: “My soul becomes silent before God, who helps me. God’s hours are hours of succor and comfort. God has an answer for every distress of our soul, and this answer is always one and the same … the enticing words: I love you” (35-36).

Other sermons illustrate Bonhoeffer’s ability to take the long view in the midst of upheaval. In “At the Turning Point: Waiting for God” (1931), he references the instability and chaos of the late Weimar era. In an age of clashing world views, the popular expectation is that the human being should “hold his own,” “remain master of the world, master of the future” (61). Bonhoeffer notes the way in which the Bible sets out a different response to the future—a posture of waiting on God. The sermon closes with a prayer: “God, come into our waiting. God, we are waiting for your salvation, your judgment, for your love and your peace” (66). Similarly, in “Following Christ through the World to the Cross” (1932), Bonhoeffer explains how Christ rejected the temptation to be king of the world, forsaking worldly power in obedience to God. Christ’s path was the path of love for humans, the path of the cross. “And we walk with him, as individuals and also as the church. We are the church under the cross … our kingdom is not of this world” (70). Perhaps the most powerful sermon in this vein is “Staying Grounded in Turbulent Times” (1932). In the midst of (again) instability and competing world views, Bonhoeffer takes up the prayer of 2 Chronicles 20:12: “We do not know what to do, but our eyes are on you” (74). As is so often the case, Bonhoeffer’s preaching points to the mercy of God expressed in Christ’s saving death on the cross.

One of the surprising elements of these sermons is Bonhoeffer’s ability to find hope in the midst of trial. For instance, in a Christmas meditation written in 1940, Bonhoeffer explores the jubilant prophecy in Isaiah 9, detailing the wisdom, power, authority, love, and justice of Jesus and his kingdom. Concluding with the words of Isaiah: “The zeal of the Lord of hosts will do this,” Bonhoeffer proclaims:

The holy zeal of God for this divine kingdom guarantees that this kingdom will remain for eternity and will reach its final fulfillment despite all human guilt, all resistance. It will not depend on whether we participate. God brings his plans to fruition with or despite us. But God desires for us to be with him. Not for God’s own sake but for our sake. God with us—Immanuel—Jesus—that is the mystery of this Holy Night. But we cry out with joy: “For a child has been born for us, a son given to us.” I believe that Jesus Christ—a true human being, born of the Virgin Mary, and true God, begotten of the Father in eternity—is my Lord. (208)

A few of the sermons in this volume reference more directly the state and church politics of the late 1920s and early 1930s. The most forceful of these is “… In the Eleventh Hour of Our Church” (1932), which Bonhoeffer preached in Trinity Church, Berlin, on Reformation Sunday, just after the November 1932 Reich election. Here Bonhoeffer contrasts the triumphal celebration of the Protestant Reformation and the noisy invocation of Luther with the actual state of the church, which he argues is losing its way.

We … keep saying over and over those same self-confident words with all their pathos, “Here I stand—I can do no other.” We fail to see that this is no longer Luther’s church, that Luther was distressed and agitated, pushed all the way to the wall by the devil and in fear of God when he said, “Here I stand,” and that these are hardly suitable words for us to speak. It is simply untruthful, or unforgivable heedlessness and arrogance, for us to take refuge behind these words. (93)

Again and again in the sermon, Bonhoeffer repeats the words of the Scripture text from Revelation chapter 2: “But I have this against you, that you have abandoned the love you had at first” (92). As he unmasks the crisis of German Protestantism, he declares:

Let us lay the dead Luther to rest at long last, and instead listen to the gospel, reading his Bible, hearing God’s own word in it. At the last judgment God is certainly going to ask us not, “Have you celebrated Reformation Day properly?” but rather, “Have you heard my world and kept it?” (95).

Bonhoeffer dissects the lack of prayer, love, grace, and devotion in his church, calling on his hearers to repent. His closing words?

And now, when you leave the church, don’t think about whether this was a fine or a poor Reformation service, but let us go soberly and do the works that came first. God be our help. Amen” (100).

Two sermons bring together these three themes of serious Christianity, timely advice for troubled times, and decisive engagement with the political and church-political issues of his day.

The first of these is “Of Priests and Prophets in the New Germany” (May 1933). In the context of the dismantling of democracy, the rise of the pro-Nazi German Christian Movement, and the early signs of what would develop into the Church Struggle, Bonhoeffer preached a sermon based on Exodus 32, the story of the High Priest Aaron and the impatient Israelites building the Golden Calf—an idol—rather than waiting for their prophetic leader Moses to return from his meeting with God on Mount Sinai. Applying the text to his own day, Bonhoeffer complains that “The church of the world, the church of the priests, wants something it can see. It doesn’t want to wait any longer. It wants to go ahead and do something itself, take action itself, since God and the prophet aren’t doing so” (110). Later, Bonhoeffer describes this “worldly church” as a church,

which doesn’t want to wait, which doesn’t want to live by something unseen; as a church that makes its own gods, that wants to have a god that pleases it rather than asking itself whether or not it is itself pleasing to God; as a church that is ready to make any sacrifice for the sake of idolatry, the glorification of human ideas and values—as a church that presumes divine authority for itself through its priesthood—it is as such a church that we come again and again to worship. And it is a church whose idol lies shattered to pieces on the floor, as a church that has to hear anew, “I am the Lord your God.” (112-113)

The cross, Bonhoeffer declares, will put an end to all idolatry. We encounter the God who will tolerate no other gods, but also the God who meets us “in boundless forgiveness” (113).

The second, and the last sermon examined in this review, is “The Peace of God in Affliction” (1938), printed and sent out to the now scattered Finkenwalde seminary students for their encouragement. Based on Romans chapter 5 and the Apostle Paul’s message of peace with God through Jesus Christ, the sermon contains Bonhoeffer’s reflections on suffering: “Whether we have truly found the peace of God will be proven by the way we deal with the afflictions that come upon us” (188). He continues:

Whoever hates affliction, renunciation, crisis, slander, and imprisonment in his life might otherwise talk about the cross with big words, but nonetheless he hates the cross of Jesus and has no peace with God. But whoever loves the cross of Jesus Christ, whoever has found peace in his cross, also begins to love the affliction in his life. And finally he will be able to speak with Scripture: “but we also boast in our afflictions.” (189)

For Bonhoeffer, “Affliction produces patience, then experience, then hope. Whoever avoids affliction discards along with that God’s greatest gifts for his creatures” (190). Through affliction comes hope, and the love of God “poured into our heart” (192).

The sermons and meditations chosen by Victoria Barnett for The Collected Sermons of Dietrich Bonhoeffer, Volume 2 ably demonstrate both the pastoral heart and spiritual depth of Bonhoeffer in ways that readers of his more famous works would do well to discover.

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Letter from the Editors (March 2018)

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Contemporary Church History Quarterly

Volume 24, Number 1 (March 2018)

Letter from the Editors (March 2018)

By Kyle Jantzen, Ambrose University

Dear Friends,

With spring drawing slowly nearer, the editors are pleased to publish a new issue of Contemporary Church History Quarterly. This issue contains an eclectic mix of book reviews, article notes, and conference reports assessing new research in German and European religious history.

St. Hedwig’s Cathedral, Berlin, where Bernhard Lichtenberg was provost. Lichtenberg aided Catholics of Jewish descent during the Nazi era, and spoke out against the persecution of the Jews after the Kristallnacht Pogrom.
Source: Wikimedia Commons, CC BY 2.0, https://commons.wikimedia.org/w/index.php?curid=659751

Lauren Faulkner Rossi reviews Martin Röw’s substantial study of Catholic military chaplains, while Manfred Gailus examines Thomas Martin Schneider’s book on the Confessing Church’s Barmen Declaration and its longer-term impact. Dirk Schuster assesses Elizabeth Lorenz’s book on the German Christian attempt to create a nazified translation of the Bible and Andrew Chandler reviews an interesting edited volume on the British military chaplain Geoffrey Studdert Kennedy.

Beth A. Griech-Polelle and Kyle Jantzen report on journal articles and book chapters about the Vatican’s efforts to combat communism in the 1930s and 1940s, about church politics in Thuringia during the Third Reich, and about Protestants, Catholics, and Christmas in Nazi Germany. (The authors of these works include CCHQ editors Heath Spencer, Christopher Probst, and Kevin Spicer.)

Finally, Griech-Polelle and Matthew Hockenos supply conference reports from the Powell-Heller Conference for Holocaust Education at Pacific Lutheran University and from the German Studies Association, informing us about papers which consider the role of Catholicism in the Holocaust and interactions between international Protestants during the Nazi period.

We hope you continue to find Contemporary Church History Quarterly a useful addition to your reading about the history of religion in Germany and Europe.

On behalf of the editors,

Kyle Jantzen, Ambrose University

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Book Note: “Religion” in Lisa Pine, ed., Life and Times in Nazi Germany

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Contemporary Church History Quarterly

Volume 24, Number 1 (March 2018)

Book Note: “Religion” in Lisa Pine, ed., Life and Times in Nazi Germany (London: Bloomsbury Academic, 2016). Pp. xv + 307. ISBN: 9781474217927 (Paperback).

By Kyle Jantzen, Ambrose University

Lisa Pine’s Life and Times in Nazi Germany brings together an interesting set of contributions on “the history of everyday life” in the Third Reich. With three sections—“Food and Health,” “Lifestyle,” and “Religion”—she aims to assess “the extent to which a regime with totalitarian aims and ambitions succeeded in permeating different areas of social and cultural life in Germany” (15/357; all references are to the pdf electronic edition). Pine provides a thorough historiographical overview of the social history of Nazi Germany, then turns things over to her contributors. The section on “Religion” is the chief concern of this note, and is comprised of three chapters on Protestantism, Catholicism, and Christmas.

In his chapter “Protestantism in Nazi Germany: A View from the Margins,” Christopher Probst draws on church sources (newsletters, conference papers, ecclesiastical correspondence, and published works) to consider how Protestants responded to the Nazi regime and living in Nazi Germany produced profound religious divisions among Protestants. Probst begins with the issue of antisemitism, noting that “many, perhaps most, German Protestant ministers and theologians had decidedly deprecating views of Jews and Judaism,” and that most were “deeply nationalistic” (244/357). He goes on to ask three main questions: “What tack did Protestant pastors and theologians take towards the Nazi regime? How did the pressures and strictures of living in the Nazi state help to fracture the Protestant church into competing factions with distinct views on myriad issues? How did Protestant clergy and theologians confront the so-called ‘Jewish Question’?” (244/357)

Probst argues that most Protestants supported the Nazi state, whether eagerly or with mixed emotions, and that well before 1933, Protestantism was permeated with antisemitism and anti-Judaism. He develops these ideas through an overview of German Protestantism in the Third Reich and then a comparison of the views of two opposing Protestants towards Jews: Theodor Pauls, a historian and professor of religious studies who celebrated Luther’s antipathy towards Jews (adding a layer of Nazi racial antisemitism to the views of the reformer) and who worked to de-Judaize Christianity; and Heidelberg pastor Hermann Maas, a member of the Confessing Church and an ardent defender of “non-Aryan Christians” and Jews against anti-Judaism and Nazi persecution. Along the way, he draws on the work of Alon Confino (A World Without Jews: The Nazi Imagination from Persecution to Genocide) to establish the ubiquity of antisemitic sentiment among Germans, including Protestants, as the context within which clergy and theologians lived and worked. Overall, Probst focuses on explicating the range of Protestant opinions on Jews and Judaism, but says little about Protestant responses to Nazism or the pressures which split Protestantism into the competing factions of the Confessing Church and German Christian Movement, generating the church-political struggles that dominated Protestant life in the Third Reich.

Kevin P. Spicer’s chapter, “Catholic Life under Hitler,” traces the difficult choices faced by German Catholics over four phases of their relationship with National Socialism: “(1) 1930-1933, when German bishops publicly opposed National Socialism; (2) 1933-1934, when the German bishops jointly reversed their stance towards National Socialism, while holding on to the delusion that they could work with the state; (3) 1934-1939, when the state directly attacked the Church’s value system and worked to remove it from the life of the Volksgemeinschaft (‘national community’); (4) 1939-1945, when the state, while threatening to blot out the Church as a matter of policy, engaged in an annihilative war that simultaneously carried out the murder of thousands of physically handicapped and mentally ill people, as well as the deportation and murder of millions of European Jews” (273/357).

With memories of the nineteenth-century Kulturkampf in mind, Catholics worried about the danger of marginalizing themselves from the political mainstream through a rejection of Nazism. And besides, both Hitler’s promise that the churches would be foundational to his rule and the emerging economic recovery made the Nazi regime popular. The Centre Party’s support for the March 1933 Enabling Act and the July 1933 Concordat between the German state and the Vatican only seemed to confirm the belief that Hitler and his government might well form an effective partnership with the Catholic Church.  After all, both Catholics and Nazis rejected the cultural modernity of the Weimar era, promoted traditional gender roles and forms of family life, opposed Bolshevism, and expressed antipathy towards Jews. Though Catholic religious antisemitism differed from Nazi racial antisemitism, in practice these were mutually reinforcing, as clergy rarely differentiated clearly between the two.

Spicer demonstrates how easily clerical attempts to protect the Church from state attacks could lead to accusations of political subversion against Catholic clergy. Indeed, “one-third of Germany’s diocesan priests came into conflict with the Gestapo or other police agencies” (272/357). Few of these would have understood themselves as opponents of the regime. They were merely attempting to fulfill their liturgical, educational, and associational roles. On the side of the laity, over half attended services faithfully and almost all who married within the faith did so in Catholic churches (274/357). By the middle 1930s, however, tensions were rising as Nazis and Catholics sparred over access to Germany’s youth. Hermann Goering forbad all non-spiritual youth activity (including the popular hiking and camping trips taken by church youth groups), in violation of the Concordat. Over time, simultaneous membership in Catholic and Nazi youth groups was forbidden and eventually Catholic youth groups themselves were disbanded, while the Hitler Youth was made mandatory (281/357). Many priests and Catholic religious instructors faced Gestapo investigation or incarceration for their continuing engagement in youth work. Similar battles were fought over the continuing existence of Catholic schools in the Third Reich.

Spicer explains how Pope Pius XI and Vatican officials wrote well over 350 pages of correspondence to the German government over various church-state conflicts, following those private complaints with the papal encyclical Mit brennender Sorge (‘With Burning Concern’) in 1937.  The German state responded with an increase in the judicial persecution of Catholic clergy by means of the so-called “morality trials,” to which the bishops responded with pastoral letters critical of state attacks on the Church. While the number of Catholics exiting the Church increased somewhat in the later 1930s, all in all, the Church was able to maintain the loyalty of most Catholics and maintain its church taxation system.

Finally, during the war, Spicer argues that Catholics were “disturbingly silent” in response to the Kristallnacht Pogrom, with the exception of Monsignor Bernhard Lichtenberg. More notable was Münster Bishop Clemens von Galen’s public protest against the Nazi euthanasia campaign, which “became the central topic of conversation among the Catholics of Münster and far beyond” (287-288/357). In the end, though, Spicer maintains that Catholic resistance was normally limited to blocking state interference with traditional church practices. Similarly, Catholic lay people—perhaps especially in the countryside—were able to accommodate the everyday practice of their faith to their patriotism and loyalty towards the Hitler regime.

Finally, Joe Perry’s chapter, “Christmas as Nazi Holiday: Colonising the Christmas Mood,” demonstrates how “Nazi functionaries cast Christmas as a celebration of the German Volk that had deep roots in the solstice worship of pre-Christian Germanic tribes.” Decorations, family celebrations, carol singing, Christmas markets, and Christmas trees “were stripped of their Christian content and were reworked to insert Nazi ideology into popular festivity” (31/357). Perry draws on the history of emotions to assess the extent to which Hitler and his movement successfully co-opted the traditional Christian holiday and the “‘Christmas mood’, which turned on moving feelings of Gemütlichkeit (comfort, cosiness), Innerlichkeit (inner warmth, soulfulness), family love and deeply felt spirituality” (301/357). As Propaganda Minister Joseph Goebbels put it in 1935, Christmas was “the most German of all holidays. It is a Christian celebration,” but “also in the truest sense of the words a National Socialist holiday. Because, when we consider the great ideals of community that bind together the entire German Volk, the commandment ‘love thy neighbour’ has gained a new and surprising significance for us all” (303/357).

Perry traces the nazification of Christmas through three stages: (1) attempts to reshape the holiday along völkisch lines in the 1920s, (2) the campaign to popularize the Volksweihnachten (‘People’s Christmas’) between 1933 and 1939, and (3) the promotion of a Kriegsweihnachten (‘War Christmas’) during the Second World War. Often, December 21—winter solstice—was emphasized over December 25 as the time to celebrate, and public celebrations outshone family holidays.

An important part of this Nazi colonization of Christmas was the National Socialist People’s Welfare (NS-Volkswohlfahrt) charity initiative carried out by the Winter Relief Agency (Winterhilfswerk). Heavy advertising and aggressive collection campaigns focused on promoting charity because, as Goebbels stated, “we must possess a healthy Volk so that we can assert ourselves in the world” (313/357). The Hitler Youth played a large role in the collection of Winter Relief, giving out badges to those who had donated and shaming those who hadn’t. As “the human face of an inhuman regime” (Herbert Vorländer), the Winter Relief generated large sums of money which went to holiday gift packages and Christmas trees to those in need (314/357).

Similarly, other Nazi organizations such as the Hitler Youth, National Socialist Women’s League, and German Labour Front, along with the German Army, also sponsored significant Christmas celebrations. All of these events were designed to celebrate and strengthen the Volksgemeinschaft, or racial community. Perry also mentions the role of the pro-Nazi German Christian Movement in fostering this nazified version of Christmas. German Christians attempted to strip the story of Jesus’ nativity of its “Jewish-Christian accretions.” Indeed, German Christian pastor Wilhelm Bauer’s Celebrations for German Christians (1935) described the rising of a “morning star” on December 25, but left out any mention of Bethlehem, Mary and Joseph, or even Jesus, and renamed Jerusalem “the heavenly abode” (307/357). Nazi party presses produced a wide array of similar publications with instructions for celebrating Christmas, many of them directed to women, boys, and girls. The Ministry of Propaganda also produced many Christmas-themed radio programs and newsreels, while the National Socialist Teachers’ League produced curriculum material emphasizing the “blood and soil” aspects of the holiday, including the winter solstice, Nordic rituals, and female fertility (312/357).

Other Nazi writers worked to reshape even family celebrations of Christmas, by emphasizing primordial Germanic Christmas customs and rewriting Christmas carols along völkisch-racial lines. Here too, German Christians played significant roles. They replaced the lyrics “Rejoice, Rejoice, O Christianity” with “Rejoice, rejoice to be the German Type,” and added the lines, “Christmas! Blood and soil awake! Volk, from God’s light and power; your honour and heroism come” to another Christmas song (318/357).

During the war, Christmas took on new meaning, linked to suffering and sacrifice. “Light oaths” to the sun, mother love, Hitler, the Fatherland, and the German army mixed with “Bringing Home the Fire,” a ceremony where lit candles would be taken from the public, Nazi celebrations into the family home. More ominously, “Heroes’ Remembrance” ceremonies were designed to comfort grieving families at Christmastime (323/357).

Though the nazification of Christmas had its limits—the dechristianization of the holiday was particularly unpopular, and “National Socialist attempts to colonise Christmas and the Christmas mood turned the holiday into a site of cultural-political conflict” (326/357)—Perry effectively demonstrates how it was one means among many through which National Socialists worked to reconstruct social solidarity and national identity along racial lines.

 

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Article Note: Heath A. Spencer, “From Liberal Theology to Völkisch Christianity?: Heinrich Weinel, the Volkskirchenbund, and the Church Struggle in Thuringia”

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Contemporary Church History Quarterly

Volume 24, Number 1 (March 2018)

Article Note: Heath A. Spencer, “From Liberal Theology to Völkisch Christianity?: Heinrich Weinel, the Volkskirchenbund, and the Church Struggle in Thuringia,” Holocaust and Genocide Studies 30, no. 2 (Fall 2016): 328-350.

By Kyle Jantzen, Ambrose University

In this interesting article, Heath A. Spencer explains how Heinrich Weinel, professor of New Testament and systematic theology at Jena University from 1904 until his death in 1936, could combine “theological liberalism, progressive politics, and humanitarian ideals” (328) with support for the pro-Nazi German Christian Movement in Thuringia. As Spencer notes, in many respects, Weinel was something of a conundrum. He defended “Protestant freedom” against conservative theology, but supported the idea of a Protestant Volkskirche (people’s church). He strove for peace and disapproved of the “national religion” of the First World War era, yet volunteered for military service and promoted “total mobilization” towards the end of the war. During the Weimar period, he was one of the minority of Protestant clergy who supported the new republic, but as the völkisch movement grew stronger through the later 1920s, he called on his fellow religious liberals to work with those on the right (328-329).

Spencer argues that Weinel’s story helps us understand how not only ideology but also “situational factors” drew German Protestants towards völkisch Christianity. Further, it reveals the motives, decision-making processes, and hopes of Protestants (especially in 1933), while illustrating the importance of local and regional factors in the history of the German churches under Hitler (330).

Weinel believed in German exceptionalism and Germany’s cultural mission in the world, and in the importance of Christianity to both. Indeed, it was his fear of losing the völkisch movement to organized religion—just as the educated elites and the industrial working classes had been lost—that drove him to want “to combine Christianity and the völkisch movement together in the right way” (335).

As Spencer explains Weinel’s journey through the war, the Weimar era, and the early years of the Third Reich, what emerges so clearly is Weinel’s tolerance for and desire to understand and even work with those of differing religious and political inclinations. Though he criticized aspects of Nazism, he approved of Hitler’s “national renewal.” Similarly, though he disapproved of the German Christians’ antisemitism and elevation of German-ness over the Gospel, he chose to set aside his long participation in the Thuringian Volkskirchenbund and to support the German Christians in the 1933 Protestant church election. His rationale was that the German Christians were a dynamic force that was winning the hearts of the masses and that they were the party that could establish a centralized Protestant Reich Church, a cause Weinel championed but knew that religious liberals could not accomplish (339).

In the final section of the article, Spencer explains how Weinel’s support for the German Christians entangled him in the antisemitic politics of Nazi Germany. Though Weinel had positive things to say about historic Judaism and though he criticized the antisemitism of the völkisch movement, he also favoured ethnic segregation, celebrated the nation as a creation of God, and failed to speak in defense of Jews and Jewish Christians who were suffering under Nazi political rule and German Christian ecclesiastical rule. Ultimately, though Spencer argues that Weinel’s support for the German Christian Movement was largely a tactical decision born of “frustration and desperation,” he also concludes that “Weinel’s story is a depressing reminder that intelligent, devout, compassionate people can make disastrous political and moral choices” (344).

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Review of Lee B. Spitzer, Baptists, Jews, and the Holocaust: The Hand of Sincere Friendship

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Contemporary Church History Quarterly

Volume 23, Number 4 (December 2017)

Review of Lee B. Spitzer, Baptists, Jews, and the Holocaust: The Hand of Sincere Friendship (Valley Forge, PA: Judson Press, 2017). Pg. xiv + 482. ISBN: 9780817017828.

By Kyle Jantzen, Ambrose University

Lee B. Spitzer, General Secretary of American Baptist Churches, USA, has written a comprehensive study of the relationship between Baptists, Jews, and the Holocaust. Long curious about Baptist attitudes and responses during that time on account of his own secular Jewish background and his relatives’ reluctance to discuss their Holocaust experiences, Spitzer traces Northern, Southern, and African American Baptist engagement with both US and European Jews, the latter under threat of annihilation by Hitler’s Nazi regime. The book’s subtitle comes from a 1935 London speech by Dr. J.H. Rushbrooke, President of the Baptist World Alliance, in which he reaffirmed a declaration against racial persecution issued by the 1934 Baptist World Congress in Berlin. Quoting the declaration’s condemnation of “the placing of a stamp of inferiority upon an entire race” and “every form of oppression or unfair discrimination towards the Jew” as “a violation of God the Heavenly Father,” Rushbrooke lamented the suffering of European Jews. “To my Jewish brothers and sisters under such conditions I extend the hand of sincere friendship,” he avowed (3).

Despite the initial impression that the author’s ecclesiastical position and the book’s subtitle might suggest, Baptists, Jews, and the Holocaust is no simple glorification of Baptist-Jewish history. Rather, it is a thoroughly researched analysis of diverse Baptist responses to the plight of Jews during the Nazi era. Spitzer’s sources include a wide array of archival material: annual convention or conference books of Northern, Southern, Swedish, Regular, African American, and Seventh Day Baptists; minutes and correspondence from the Baptist World Alliance; papers from various Baptist boards, societies, and personnel; and several dozen national and regional Baptist periodicals. This is complemented by three main Jewish sources—The Jewish Chronicle, The American Hebrew, and The American Jewish Yearbook—and a solid collection of relevant secondary sources. Surveying the existing accounts of scholars like William E. Nawyn, E. Earl Joiner, and Robert W. Ross, Spitzer finds only brief, negative assessments of the two large, national, and white Baptist conventions. Omitted are the African American and the regional, state, and local facets of the history.

Convinced of the need for a fresh assessment, the author begins by considering historic Baptist commitments to both democracy and religious toleration, then turning to Baptist-Jewish encounters during times of Jewish immigration in the late nineteenth and early twentieth centuries. Here we find fears of immigrant criminality from “this European sewer” but also compassion for “God’s own people” (22, 24). This background is useful, because it contextualizes the unruly mixture of Baptist concerns and responses to Jews later, in the 1930s and 1940s.

For example, Northern Baptists provided relief at Ellis Island, funded city missions to convert Jews, and developed “the Christian Americanization movement organized by the Women’s Baptist Home Mission Society” (34). In the 1920s, they also passed resolutions against war and condemned the Turkish genocide against Armenian Christians. As the Committee on Interracial Relationships put it in 1928:

In racial prejudices and false nationalism are to be found the sources of such curses of the human race as wars, oppressions, and the exploitations by the stronger races of the weaker. … Only in the teachings of Jesus Christ, and in the common Fatherhood of God and the Universal Brotherhood of man which he reveals, is there a remedy for race antagonisms. (48)

Statements like these simultaneously asserted racial difference—even hierarchy—affirmed a Baptist commitment to the primacy of Christianity, and expressed a desire to live in peace and harmony with other peoples.

As for Southern Baptists, already in the nineteenth century they “recognized the role of the Jews as the Old Testament people of God, acknowledged a missionary call toward them, demonstrated ambivalence toward the restoration of Israel as a nation, and imagined a responsibility for mission work among Arabs as well” (55). Like their northern counterparts, Southern Baptists expressed fear that the immigration of “Roman Catholics, Jews and heathen,” who were “enemies of the evangelical faith,” would flood American cities and threaten both American and Christian institutions (59). More surprisingly, Southern Baptists called for an international conference in 1919 to alleviate Jewish suffering and emphasized a core Baptist commitment to religious liberty (60-61).

With respect to the Nazi era, Spitzer asks three questions that form the basis of his study: “was the Baptist offer of friendship to Jews really sincere? Did Baptists throughout the United States reach out to Nazi victims through individual and corporate expressions of caring and compassion? Were Baptists in the United States truly concerned, or were they apathetic in the face of the persecution and attempted extermination of the Jewish people?” (5). He formulates his answers in sections covering Baptist periodicals and then Northern, Southern, and African American Baptists, each in their turn, before turning to the Baptist World Alliance towards the end of the book.

As Spitzer examines reports and editorials on the plight of the European Jews, he expands on Robert W. Ross’ research on the Protestant church press by scrutinizing a wide variety of Baptist publications, most importantly Missions and The Watchman-Examiner. The latter reported extensively on Nazi antisemitic campaigns, Jewish emigration, attacks on eastern European Jews, deportations, camps, and the scale of the killing in the Holocaust. Also important were the editors’ interest in Zionism and Jewish migration to Palestine (in light of biblical eschatology) and numerous condemnations of Nazism and antisemitism (139). Complementing this examination of the Baptist church press was a chapter on The American Hebrew, which covered the 1934 Baptist World Congress, considered Christian-Jewish relations, and praised Baptist and other Protestant expressions of sympathy, only growing more critical after 1943, when it censured both Christian antisemitism and Baptist suggestions that Jews convert (135).

Having concluded that Baptists were well-informed about Jewish suffering, Spitzer moves into the heart of his study, seeking to determine whether Baptists responded to the Holocaust and, if so, how. He finds that Northern Baptists, who were used to addressing domestic and international social and political issues, repeatedly issued national statements condemning Nazism and sympathizing with persecuted Jews. In 1939, for instance, the Committee on Race Relations denounced American antisemitism, while the Resolutions Committee affirmed that “God hath made of one blood every nation of men to dwell on all the face of the earth, and that we are His offspring” (152). The committee then condemned prejudice against African Americans, Asian Americans, and Jews. Various regional and state assemblies did likewise, though none of these sentiments were translated into personal, practical aid.

In contrast, the Southern Baptist Convention made much less of Jewish persecution, in part because some of the key leaders, like President M.E. Dodd and missionary leader Everett Gill, were antisemitic or racist, but also because “Southern Baptist complicity in Jim Crow culture opened them up to charges of hypocrisy” (439). Indeed, its Social Service Commission described the race problem quite unsympathetically in 1940:

Whenever two races live along side each other or come into necessary contact with each other there is, as always in the history of the world, a race problem. Sometimes it is the Aryan and the Jew; sometimes it is the Arab and the Jew; sometimes it is the White man and the Negro, but always wherever two races have to deal with each other you have a race problem…. (276)

Spitzer explains how Southern Baptists criticized the Nazi regime primarily for its attempt to overthrow “all the things for which men have fought, bled and died for” since the time Christ preached the Sermon on the Mount, namely the “idea of the worth and dignity of the individual, which is the basis of democracy” (277). Still, Southern Baptists did support the racism resolution at the 1934 Baptist World Congress, as well as its reiteration in 1939. At the state level, apart from Missouri, Southern Baptist Conventions did not express sympathy for persecuted Jews until after the Kristallnacht Pogrom of November 1938. Then, however, six state conventions were outspoken in their denunciations of Nazism and their support for Jews, and two others expressed some sympathy (303-324). Overall, though, the author concludes that Southern Baptists were more concerned to convert Jews than to work for justice for them (343).

One of the strengths of Baptists, Jews, and the Holocaust is the attention Spitzer gives to African American Baptists, who, he writes, “experienced a competitive friendship with the Jewish community” (440). African American Baptists identified with Jews for two reasons. They saw them as fellow victims of prejudice and marginalization within American society, and they identified strongly with the biblical account of Israel’s exodus from slavery in Egypt. Still, there were perhaps stronger reasons for rivalry: Jewish immigrants were far more likely to prosper economically than African Americans; Jews were often landlords where African Americans were tenants, as in Harlem; and international sympathy for the persecuted Jews of Europe stood in marked contrast to the absence of compassion for the plight of African Americans. As Nannie Helen Burroughs of the Women’s Auxiliary put it:

… we confess that our sympathy is mixed with sadness, fear and suspicion. We wonder if when the Czech and the Pole and the Jew, of all nations, eventually achieve freedom from fear, they will join the rest of the white world in appropriating and reserving for themselves this freedom for which black men, too, have fought, bled and died? Freedom for all men, everywhere, is the only thing worth fighting for (363-364).

Internationally, Spitzer argues, the responses of the Baptist World Alliance to the Nazi persecution and murder of Jews were an amalgam of all of these diverse Baptist perspectives. “While passing resolutions that voiced Baptist opposition to Nazism, the persecution of Jews, and anti-Semitism, the BWA never developed a strategy for assisting Jewish victims of Nazism or resettling Jewish exiles in the aftermath of the Holocaust” (441).

In the end, Spitzer’s analysis uncovers the good, the bad, and the ugly about Baptist responses to the Holocaust. Writing for his coreligionists, he concludes that “the hand of sincere friendship” was not really offered by Baptists towards Jews. He makes the appropriate judgment that “Baptists felt solidarity with Jews because of their status as a persecuted minority and not because they were involved in caring relationships with Jewish neighbors. … Baptist recognition of Jewish victimhood did not compel comprehensive, concerted, or practical action on their behalf, which friends might expect from friends” (455). We can only hope, with the author, that his thorough analysis of this history bears fruit in contemporary Baptist and wider Christian responses to antisemitism in the twenty-first century.

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Luther’s Evil Writings

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Contemporary Church History Quarterly

Volume 23, Number 3 (September 2017)

Luther’s Evil Writings

The reformer was not only anti-Jewish, but also antisemitic. So he was understood in the Nazi era, too.

By Manfred Gailus, Technical University of Berlin; translated by Kyle Jantzen, Ambrose University

 

The original article was published in German as “Luthers böse Schriften” in Der Tagesspiegel, 18 July 2017, and is available at http://www.tagesspiegel.de/wissen/hass-auf-juden-luthers-boese-schriften/20071254.html. It is produced here in translation by permission of the author and newspaper.

Martin Luther’s late “Jewish writings” are no longer as unknown as they were for a long time—and the horror over the sharp anti-Jewish tone of the reformer is great everywhere. Heinrich Bedford-Strohm, Chair of the EKD, has repeatedly confessed in interviews that he is ashamed of such texts by the principal founder of the Protestant churches in Germany.

Was Martin Luther an antisemite? And what would that mean for the Lutheran Churches as public-law institutions? For the many churches named after him? For a city which proudly bears the name “Lutherstadt Wittenberg”? For the many schools and streets that bear his name? Or was he perhaps not antisemitic, but “merely” an anti-Judaist motivated by Christian theology?

In the writing of church history, things have been seen this way for a long time. Certainly, most would concede that Luther’s “Jewish writings” are bad, but would add that his case is not one of genuine antisemitism, but “merely” one of theologically based (though also harsh) anti-Judaism. It is often added, however, that in his youth he wrote in a friendly manner, and that later he had grown old, was suffering from physical affliction and depression, and had long been disappointed by the stubborn unteachability of his Jewish contemporaries.

He was “only” anti-Jewish, reads the official view of the Church

Margot Käßmann, commissioned by the EKD as a Reformation and Luther ambassador for the 2017 commemorative year, is not always to be envied for her job, especially when it comes to the topic “Luther and the Jews.” As far as can be seen, the Luther ambassador (like Bedford-Strohm) maintains that Luther was “anti-Jewish” in his bad omissions about the Jews, and thus not antisemitic.

It’s easy to understand. After Hitler and the Holocaust, how today can anyone—no matter their undisputed achievements and merits—be advertised as an antisemite? At their Synod in Bremen (November 2015) the EKD approved a statement “Martin Luther and the Jews – A Necessary Reminder on the Occasion of the Reformation Anniversary.” The reformers, it says, stood in a tradition of anti-Jewish patterns of thought, whose roots reached back to the beginnings of the Church. With regard to Luther’s utterances, “hatred of Jews,” “resentments,” or “invective against Jews” is the language used—the word “antisemitism” is carefully avoided. Here, as elsewhere, the view is that antisemitism exists only in cases of racial antisemitism, which had only existed since the second half of the nineteenth century. So, it is said, we cannot talk about antisemitism when it comes to Luther.

Luther was taken up with the expulsion of the Jews

Thomas Kaufmann, the Göttingen church historian who stands beyond reproach as an expert in the Reformation period, came to the conclusion in his study Luthers Juden (2014) that Luther’s Jew hatred had included motifs that went beyond traditional Christian anti-Judaism. In addition to Luther’s central theological anti-Judaism, Kaufmann also attributes “premodern antisemitism” to the reformer. Luther ‘s recommendations to sixteenth-century authorities and church leaders, which he described as “severe mercy,” were notorious: destruction of synagogues, homes, and writings; confiscation of money and property; forced labor; prohibition of Jewish worship services; and, as the ultima ratio, the expulsion of Jewish communities from city and country. With relation to Luther’s evil writings, the church historian Kaufmann speaks of “a literary final solution of the Jewish question.”

It is well known that by 1933 a powerful antisemitism had spread among Protestant theologians. Did they get it from Martin Luther? Pastor Siegfried Nobiling, who held a position in the “Zum Guten Hirten” (“Good Shepherd”) parish (Berlin-Friedenau) since 1928, professed in a 1932 statement on National Socialism: “In conclusion, I can confess quite sincerely that National Socialism was for me destiny and experience.”

“The interests of the race,” he said, “are always valid only to the extent that they are useful to the nation as a whole. We see in Judaism the spiritual-biological poisoning of our race.”

Already in 1932, Nobiling joined the “Faith Movement of the German Christians” (DC). There he met numerous like-minded colleagues.

For the theologian-generation of 1933, the Reformations of the sixteenth century and with them Luther’s image of the Jews lay far in the background. There were, first and foremost, other impulses directly and personally experienced, which were closer to them and which determined their attitudes toward Jews. Paramount for the anti-Jewish conditioning of this generation were, for example: the historian Heinrich von Treitschke, the Berlin court preacher Adolf Stoecker, the influential theology professor Reinhold Seeberg, then also the antisemitic and Christian “Association of German Student Fraternities” (VVDSt); and the unloved Weimar democracy, which was maligned as the “godless republic.”

In the Nazi era, there was a remarkable Luther revival

The sense of religious excitement of 1933, marked by the antisemitic “German Christians,” also included a remarkable Luther revival: the reformer as German national hero, as the prototype of the quintessential German man and fighter. Not infrequently, historical lines of tradition were drawn from Luther to Hitler—by Protestants themselves, and with pride. In the “Advent” parish (Prenzlauer Berg), “German Christian” member Haertel spoke on December 12, 1933, about “Luther and the Jews.” It must be the task of the “German Christians” to fully re-establish Luther’s clear position in the “Jewish question,” which Hitler had taught anew.

In the Spandau “Luther” parish, in parallel with the passing of the “Nuremberg Laws,” the parish church council decided in September 1935 to undertake the immediate free distribution of one thousand copies of “Luther and the Jews” as well as the procurement of display cases for Streicher’s Der Stürmer. In March 1937, Johannes Schleuning, a superintendent in Berlin East, referred in particular to Martin Luther and Adolf Stoecker as Christian champions against Judaism, in an article entitled “Judaism and Christianity.” He praised the most recent special issue of Der Stürmer on the “Jewish question” and emphasized that Christ had been an “Aryan,” a Nordic hero, as described by Houston Stewart Chamberlain.

In contrast to the “Nuremberg Laws,” which were widely endorsed in the “German Christian” press, silence prevailed throughout the Protestant milieu after the Kristallnacht pogroms of 1938. Explicit approval of the excesses was rare, but it did occur. On November 20, 1938, the “German Christian” theologian Immanuel Schairer wrote a commentary on the events, expressly referring to Luther’s “On the Jews and their Lies.” Immediately after the pogroms, the Thuringian Protestant bishop, Martin Sasse, printed extracts from Luther’s “Jewish writings” and sent them to Thuringian pastors. The intense Protestant antisemitism of the Hitler period fed on many sources—not only religious or theological—and mainly on those which were closer to the protagonists historically and biographically than Luther’s “Jewish writings.” Thus, on the one hand, these writings were not needed at all to generate the massive antisemitic confessions in the churches of the Hitler period. Since 1933, however, everywhere Luther’s “Jewish writings” were dug out and disseminated in the media, they reaffirmed the already-existing Protestant antisemitism and gave it additional legitimation.

Even before 1933, Luther’s “Judenschriften” had to be regarded as a serious derailment

Even before the year 1933, Luther’s “Jewish writings” had to be regarded as a serious derailment in the eyes of unbiased readers. After Hitler and the Holocaust, these writings stand in a changed historical context, which once again places the texts in a different light and makes Luther’s verbal derailments even more serious.

The current 2017 memorial year is the first Lutheran and Reformation commemoration ever to make the existence and explosiveness of the “Jewish writings” known to a broader public. This is to be welcomed as a historical clarification. For today’s Protestant churches, however, it is not easy to deal with this problematic heritage. In the long run, euphemistic assessments such as “anti-Judaism” or the discordant metaphor of the regrettable “shadows” of the great theologian will not suffice. One also wonders what the Protestant “learning history,” much invoked during the 2017 commemorative year, is supposed to mean, considering the churches’ performance (after 400 years of learning time) during the “Third Reich.”

Luther the confession-founder will not be taken away from anxious church contemporaries. The reformer is historically significant, and that will continue into the future. Still, the current image of Luther will have to keep changing. His status as a monumental figure will diminish, while the Luther-dilemma associated with his antisemitism will grow.

The author is Professor of Modern History at the Centre for Antisemitism Research at the Technical University of Berlin.

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Review of Benjamin W. Goossen, Chosen Nation: Mennonites and Germany in a Global Era

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Contemporary Church History Quarterly

Volume 23, Number 3 (September 2017)

Review of Benjamin W. Goossen, Chosen Nation: Mennonites and Germany in a Global Era ( Princeton: Princeton University Press, 2017), 266 + xiv Pp., ISBN: 978-0-691-17428-0.

By Kyle Jantzen, Ambrose University

From the outside, the Christian tradition of Anabaptism, of which Mennonites are the largest branch, is often known simply for its German ethnicity and its pacifist theology. In Chosen Nation: Mennonites and Germany in a Global Era, Benjamin W. Goossen employs post-structuralist history to carefully and thoroughly dismantle these notions. “If Mennonite theologians could both justify and oppose pacifism, if Mennonite nationalists could both embrace and reject Germanness, it makes little sense to think of either category as coherent, limited, or unchanging” (4). Rejecting traditional definitions of religion and nationality, Goossen depicts Mennonites as a socially constructed and historically situated collectivity forged through processes of contestation, their identities continually (re)negotiated in response to the course of modern German history. Needless to say, his differentiated portrayal of Mennonites unsettles several cherished myths: that Mennonites were thoroughly German (their Dutch roots notwithstanding), that Mennonites were marked by pacifism, or that Mennonites were apolitical. It also asks hard questions, such as whether Mennonitism was or is based on heredity or belief? The result is a thought-provoking examination of Mennonite identity centred on Mennonites’ fluid relationship with Germany from the time of nineteenth-century nationalism and political unification to the present.

Chosen Nation argues that “Mennonitism should not be understood as a single group—or even as an amalgamation of many smaller groups.” Rather, the book seeks to uncover “what the idea of Mennonitism has meant for various observers” and “how and why interpretations have developed over time” (7). Goossen’s transnational history argues that Mennonites appropriated German nationalism when it was in their interest to do so and suppressed or abandoned it when it became problematic. Into the 1800s, Mennonites had commonly understood themselves to be a global confessional community. As the century wore on, however, they began to portray themselves as “archetypical Germans” (13). As Emil Händiges, the long-time chairman of the progressive Union of Mennonite Congregations in the German Empire (established in 1886), put it, “Do not almost all Mennonites … wherever they may live—in Russia, in Switzerland, in Alsace-Lorraine, Galicia, Pomerania, in the United States and Canada, in Mexico and Paraguay, yes even in Asiatic Siberia and Turkestan—speak the same German mother tongue? Are not the Mennonites, wherever they go, also the pioneers of German language, customs, and culture?” (13). Whether the Mennonites in these far-flung locales—or even in conservative congregations in the new German Empire—understood themselves as the promoters of German culture was another matter entirely.

For Goossen, the free-for-all of Mennonite identity-building (“collectivism”) was “constrained by the situations in which they found themselves” (16). Over the course of seven rich chapters, he guides us along the twisted road of Mennonite identity formation. Initially, around the time of the formation of the German Empire in 1871, Mennonite activists like Hinrich van der Smissen (despite his Dutch name!) developed “a common narrative based on German nationality” (19). They drew together Mennonites from three non-German regions—north German Mennonites with roots in the Netherlands, South German Mennonites with connections to coreligionists in Switzerland and Eastern France, and Prussian Mennonites living in former Polish and Lithuanian territory—who had been loosely connected by migration, commerce, marriage, and a long memory of religious persecution (fostered by the influential Martyr’s Mirror). This nascent German identity was fostered by print publications, by participation in political and military activity, and by improved communications—not least through congregational address books linking churches throughout the unified German territory (31). During these early years of Imperial Germany, there were three important developments: German replaced Dutch as the language of Mennonitism; the notion of a Mennonite diaspora was invented (further entrenching the notion of Germany as the movement’s homeland); and Mennonites became closely associated with agriculture and traditionalism (never mind the urban modernity of many of their intellectual leaders).

One key point of conflict, and the reason many Mennonites resisted this narrative of Germanness, was the notion that pacifistic Mennonites should enter military service in Imperial Germany. Whether in fighting or in noncombatant roles, military service was a means to improve Mennonite standing in the new Germany and attaining full civil liberties for their congregations. Many Mennonites rejected this political transaction, however, and emigrated. (Russian Mennonites faced a similar quandary after the passage of a draft law in 1874, and about 18,000, or one-third, emigrated to North America.)

The 1886 German Mennonite Union was slow to develop. At first, only 17 of 71 congregations joined, and most of them were progressive urban congregations in northwest Germany (71). Claiming to speak for all Mennonites, progressives portrayed conservatives who shunned the Union (and, with it, participation in modern Germany) as both nationally and religiously indifferent, and invoked fears of mixed marriages and Mennonite population decline to coerce reluctant conservatives from the South and Northeast to join the Union. In this, they achieved a measure of success. By 1914, 70 percent of Mennonites were members of the Union, and rural Mennonites even outnumbered their urban coreligionists (94).

The culmination of this Mennonite entrance into the national life of Germany came during the First World War. For Mennonites in Germany, war offered them the fullest opportunity to participate in national life, by fighting and dying for the Fatherland. Of the roughly 2,000 German Mennonites who entered military service, only one-third chose noncombatant roles. Abroad, Mennonites had little interest in supporting German war aims, but failed to convince their neighbours. Their Germanness and their refusal to fight against Germany (not out of love for Germany, but because most were pacifists) made them persecuted outsiders in Russia, the United States, and Canada. In Russia, about 6,000 Mennonite men did enter the non-combatant forestry service, while another 6,000 served in the medical corps. Many rejected any German identity, claiming that “not a drop of German blood flows in our veins” (103)!

The Bolshevik revolution of 1917 mobilized Mennonites in Europe and North America to try to rescue about 100,000 of their coreligionists from the violence of the Russian civil war (97). After 1918, Russian Mennonites subject to anti-German reprisals and marauding brigands formed self-defence militias. Suffering under persecution and famine, many sought to emigrate. To do so, they adopted the language of national self-determination and of race to present themselves both as oppressed minorities and as white agriculturalists worthy of resettlement in North and South America. Goossen describes this as the embracing of “a Zionist-like form of religious nationalism” (16). “Between 1923 and 1926, 20,000 settlers—one-fifth of all Mennonites in the Bolshevik empire—relocated to Canada” (115). About 4,000 more established a “Mennonite state” in the Chaco, in Paraguay, primarily because it afforded them cultural isolation and refuge from persecution (119). Though there was still much debate about whether Mennonites constituted a “cohesive trans-state identity,” the experience of the First World War and its aftermath “consolidated the idea of a global Mennonite community” (120).

After Hitler and his National Socialists came to power and led Germany into a racialized conquest of Eastern Europe, discourses of Mennonitism shifted once more, as pro-Nazi Mennonites formulated the notion of “a four-hundred-year-old ‘racial church’—an Aryan version of the Jewish ‘antirace’—entitled to a share of the Führer’s spoils” (16). Indeed, German scientists had begun racial research in Mennonite communities already in the Weimar era, with the consent and often support of Mennonite leaders. In the Third Reich, Mennonites proved to be “more Aryan than the average German,” according to Nazi researchers, in large part because of their cultural resistance to intermarriage. They were, in a sense, racial nationalists before the fact, and not a few tried to work their way towards the Führer by campaigning for a centralized, united, hierarchical Mennonite Union in the image of National Socialism. While many Mennonites were critical of the pro-Nazi “German Christian Movement” for attacking the Old Testament and some questioned whether one could be both a Christian and a National Socialist, most were content to enter into inner emigration, focusing on the purely spiritual activities of church services and abandoning education and youth work to the Nazis (125-126). Most Mennonite officials swore oaths, and most Mennonite men abandoned non-resistance, which they viewed as a dangerous relic of the past. Mennonites adopted racial discourse, encouraged Nazi racial research which depicted them as pure Aryans (“anti-Jews”) and even adopted aspects of antisemitism, complaining about the Judeo-Bolshevik persecution of Russian Mennonites in the Soviet Union (140). Goossen notes the ways in which Mennonite intellectuals produced their own Aryanism, striving to prove their Germanness by contrasting themselves to Russians and Jews. Hundreds of articles were written to make this point in the middle 1930s (143).

Goossen argues Mennonites were implicated in the Holocaust, in part by fashioning narratives of Aryanism that justified antisemitic laws and “implicated the confession in policies of internment, expropriation, and genocide’ (123). SS Chief Heinrich Himmler met extensively with Mennonite leader Benjamin Unruh, and established an SS Special Command R to comb the Ukrainian countryside for Mennonites to resettle in Wartheland, even as SS Einsatzgruppen were combing the Ukrainian countryside for Jews to round up and kill. As ethnic Germans, Mennonites were rewarded with social services and material goods, such as the clothes, shoes, and homes of murdered Jews. As Goossen puts it, “welfare and mass murder were two sides of the same coin” (149). In the Nazi vision for Lebensraum in Eastern Europe, pure-blood Mennonites were the ideal German settlers who could colonize (for them, resettle) Ukraine. SS leaders singled out Mennonite settlements like Chortitza and Molotschna as model German towns. Alfred Rosenberg described his visit to the former as “the most moving moment of the entire trip” he made through occupied Ukraine in 1942 (152). For these Mennonites, the war served to spark a religious and political revival, in which they gained status and power in the occupied territory. They complied with and at times participated in the Holocaust, occasionally as killers but more often as the inheritors of land expropriated from Jews among whom they lived (164).

As the war turned against Germany, Mennonites in the East were evacuated en masse. From fall 1943 to spring 1944, 200,000 German colonists (including 35,000 Mennonites) made their way on foot, horseback, wagon, and train westward into occupied Poland, swelling the German population in Wartheland. Here, too, Mennonites participated in the racial categorization underway, as the Nazis sought to identify ideal German settlers (169). Ultimately, though, as the Nazi empire collapsed, 45,000 Mennonites ended up fleeing from Ukrainian, Polish, and East Prussian territory into Germany.

After 1945, as Allied officials began sorting out the tangle of displaced persons and refugees, Mennonites faced a dilemma. If they identified as Ukrainians or Russians, they risked deportation to the USSR. If they identified as Germans, they risked the charge of collaboration and made themselves ineligible for aid. At first, some tried to identify themselves as Dutch, and a few made it to the Netherlands. Others began to claim Mennonitism as an alternative to German or Russian ethnic identity, not because of an awakening of religious nationalism but as a “temporary response to historical contingencies” (175). Though the International Refugee Organization was skeptical, about 15,000 Mennonites were nonetheless allowed to immigrate to Canada in the 1950s, mostly because they were white, Christian, anti-communist, agrarian settlers (179, 181).

In recent decades, Mennonite identity has remained fluid and contested. Mission work and the establishment of new Mennonite churches in the non-Western world has prompted questions about the relationship between Germanness and Mennonitism. Ironically, while the Mennonite migration from the collapsing Soviet Union to the newly unified Germany was predicated on Mennonite claims to German citizenship, questions remain about their Germanness.

In the end, Benjamin W. Goossen’s Chosen Nation demonstrates that, over the past two centuries, Mennonite ethnic and religious identity has been anything but stable and self-evident over the past two centuries; rather, it has been constructed, controversial, and changeable.

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Review of Rolf-Ulrich Kunze, “Möge Gott unserer Kirche helfen!” Theologiepolitik, Kirchenkampf und Auseinandersetzung mit dem NS-Regime: Die Evangelische Landeskirche Badens 1933-1945

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Contemporary Church History Quarterly

Volume 23, Number 1/2 (June 2017)

Review of Rolf-Ulrich Kunze, “Möge Gott unserer Kirche helfen!” Theologiepolitik, Kirchenkampf und Auseinandersetzung mit dem NS-Regime: Die Evangelische Landeskirche Badens 1933-1945 (Stuttgart: Kohlhammer, 2015).

By Kyle Jantzen, Ambrose University

This book on the Protestant regional church in Baden during the time of the Third Reich is the product of a research project from the early 2000s which focused on the theological milieu and mentality of the pastors and church leaders. The goal was not to write a social history of the “church struggle” in Baden, but to use the rich archival resources on Baden’s pastors to understand their experience and self-understanding, including an exploration of the ways in which political and church-political ideas were codified theologically (17). Continue reading →

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Conference Report: 500 Years of Reformation: Jews and Protestants – Judaism and Protestantism

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Contemporary Church History Quarterly

Volume 23, Number 1/2 (June 2017)

Conference Report: 500 Years of Reformation: Jews and Protestants – Judaism and Protestantism, Leo Baeck Institute, Jerusalem, February 12-14, 2017

By Kyle Jantzen, Ambrose University

This year’s annual conference of the Leo Baeck Institute featured the theme of the Protestant Reformation and its impact on Jewish-Christian relations. Some 40 scholars took part in sessions that followed the evolution of Jewish-Protestant relations from the time of Luther and the Reformation era, through the Enlightenment and emergence of modernity to the cataclysm of Nazism and the Holocaust to the postwar era. Most panels were comprised of German and Israeli scholars, though a handful of North American academics were also present. Topics included Jewish perspectives on Christians and Christianity, Christian missions to Jews, conversion (in both directions), music and the arts as a sphere of Jewish-Protestant relations, and Jewish-Protestant relations during and after the Third Reich and Holocaust. The keynote speaker was Professor Susannah Heschel of Dartmouth College, who challenged the audience with a provocative lecture entitled, “Is God a Virgin? Theological Benefits and Problems in the Protestant-Jewish Relationship.”

The second last panel of the conference tackled the theme of Jewish-Protestant relations “in the shadow of racism and fascism.” Dirk Schuster of the University of Potsdam spoke on the theme “Protestantism and Racial Boundaries: Jews, ‘Aryans’ and Divine Salvation at the German Christian Church Movement.” Drawing on the history of the pro-Nazi German Christian Movement, Schuster examined the way in which race can function as an exclusive (and excluding) space, sociologically speaking, with respect to religious salvation. Race, a collection of ethno-cultural differences and an imaginary collective which draws up borders against “the other” in the process of defining a national identity.

Schuster is particularly interested in the way in which Jews were denied access to Christian community, sacraments, and salvation on account of their Jewish racial identity. This was certainly the intention of the German Christian movement, when they focused on Martin Luther as a uniquely German holy man, or Adolf Hitler as the “Führer” sent by God to Germany in its fateful hour. Similarly, the German Christian (and Nazi) loathing of  “miscegenation” in not only the biological sense but also the spiritual or religious sense. Even Catholics, whom many Protestants scorned, were eligible for salvation in a way that Jews, who could not (in the German Christian mind) be Germans, were not. The irony in all of this, as Schuster noted, was that the Nazis themselves defined race based on church records–religious criteria!

Still, German Christians believed whole-heartedly in Hitler’s mission as the latest example of the revelation of God in and through German history. Under Hitler, Luther’s Reformation would be completed. All this meant that the political measures to socially and economically isolate Jews and drive them from the German Volk community were mirrored by the application of the Aryan Paragraph in the churches and the exclusion of Jews from the Christian community. Yet one problem remained: how could the German Christians isolate Judaism from Christianity? Here Schuster referred to Susannah Heschel’s book The Aryan Jesus and its account of the Grundmann Institute’s attempt to dejudaize Christianity. For Schuster, this was another way in which the German Christians attempted to create a space in which Jews would be excluded from Christian salvation.

Hansjörg Buss of Göttingen University followed, assessing “The Reception and Instrumentalization of Martin Luther’s ‘Judenschriften’ in the ‘Third Reich.'” Buss explores part of the terrain marked out by Schuster, namely, the ways in which Martin Luther’s antisemitic writings were employed by Nazi Protestants to justify their own antisemitism. National Socialist Protestants responded to those who expressed concern for Jews by reminding them that the founder of their church had advocated burning down Jewish synagogues, destroying Jewish houses, taking away Jewish prayer books, confiscating Jewish money, and forcing Jews to work. Luther, so argued National Socialist Protestants, developed a uniquely German piety that made it impossible to preach a Jewish Christianity to Protestants from the German racial community.

Buss explained that current research on Luther and the Jews emphasizes the continuity in his thinking, rather than the different consequences he proposed in That Jesus Christ was Born a Jew (1523) and On the Jews and Their Lies (1543). Beginning in the nineteenth century, however, Luther was idealized as a heroic German nationalist–by the time of the First World War, he was regularly invoked by propagandists. It was in this context that Paul Althaus described the reformer as Germany’s “secret emperor.” As antisemitism increased in the later 1800s, Luther was widely quoted, as in Theodor Fritsch’s Catechism for Antisemites (1887). In the Third Reich, Der Stürmer quoted Luther to criticize the churches for being too friendly towards Jews.

During the Nazi era, the German Christian Movement invoked Luther regularly, beginning with the first German Christian “Guidelines” of 1932, which confessed “an affirmative faith in Christ, one suited to a truly German Lutheran spirit and heroic piety.”[1] Buss explained how Luther’s 450th birthday in 1933 turned into a national festival of Protestant nationalist and Nazi ideas, an expression of a “commitment to Luther and Hitler.”

The German Christians built on this Protestant nationalism and emphasized Luther as a nordic fighter against the Jews. Buss noted that virtually all of the publications about Luther referred to the changed political situation under Hitler, and it was not uncommon for Luther’s On the Jews and Their Lies to be reprinted and distributed to German Protestants. The Confessing Church, in contrast, avoided Luther’s antisemitic writings, but consistently affirmed both the Nazi state’s authority and its antisemitic policies. As clear as the Second Provisional Church Leadership’s 1936 memo to Hitler was in its condemnation of the state’s hatred of Jews, this was an exceptional occurance. More common were statements from clergy affirming Nazi policy and even noting that Luther had advocated even harsher measures than those taken by the Nazi state of the middle 1930s.

Finally, Buss examined the November 1939 publication of Thuringian Protestant Bishop Martin Sasse, called Martin Luther and the Jews: Away With Them! In this work, Sasse celebrated the way the German people had crowned the Hitler’s divinely-sanctioned fight for the liberation of the German people by attacking the Jews on Martin Luther’s birthday (November 10). Believing that Luther was the greatest antisemite of his time, Sasse went on to ask Nazi officials whether On the Jews and Their Lies could be used as a weapon in the current struggle against the Jews. Similarly, Walter Grundmann’s Institute for the Study and Eradication of Jewish Influence on German Church Life drew on and twisted Luther’s ideas to advocate for a German racial and dejudaized Christianity. In sum, Buss demonstrates that both Christians and non-Christians used Luther’s antisemitic writings as “mental resources” (quoting Thomas Kaufmann) in support of Nazi antisemitism and the persecution of the Jews.

Kyle Jantzen of Ambrose University, Calgary, provided a North American perspective on the relationship between Jews and Protestants in his paper on “Nazi Racism, American Antisemitism, and Christian Duty: U.S. Protestant Responses to the Jewish Refugee Crisis of 1938.” Jantzen began by explaining how earlier historical accounts of U.S. Protestant responses to Hitler and his persecution of the Jews criticized Protestants for what they didn’t do, at times holding U.S. church leaders to the unrealistic expectations of stopping Hitler themselves or at least convincing the U.S. government to intervene in German domestic affairs.

Rather, Jantzen surveyed U.S. mainline Protestant church publications to discover what writers and editors, many of whom were influential church leaders, had to say about Jews and Judaism. He argued five main points: 1. that Protestant spokespersons viewed Nazism with great alarm and foreboding, sensing crisis in the air; 2. that they were primarily concerned with Nazi persecution of Christians; 3. that they also cared about the persecution of Jews; 4. that they both condemned and perpetuated forms of antisemitism in the United States; and 5. that, above all, they understood the challenge of Nazism in terms of a cosmic battle between Christianity and irreligion.

Even the staunchest mainline Protestant defenders of the Jews–men like Guy Emery Shipler of The Churchman–tended to reframe the persecution of the Jews into an attack against both Jews and Christians, or against religion in general. In part, this was a strategic move to rouse Christian support for Jewish refugees. Similarly, when W. Russell Bowie of the American Committee for Christian German Refugees solicited support, he consistently made the point that over half of the estimated 660,000 would-be refugees still in Germany and Austria were Christians, even if the Nazis defined them as racial Jews, and that the Jewish refugee crisis was very much a Christian problem.

Finally, Jantzen concluded that in 1938, in a context of German racism, American antisemitism, and a growing Jewish refugee crisis, Protestant church leaders understood their Christian duty as a call to respond to a profound sense of crisis. Democracy, civilization, Christianity, and all religion were under attack from the forces of war, totalitarianism, racism, and paganism. Clergy writing in mainline church periodicals responded by naming the evils of war and totalitarianism, in particular the threat that Hitler and Nazi Germany posed to the civilized world. They also fought against antisemitism and tried to aid Jews, though not without slipping into the language of long-standing anti-Jewish prejudices sometimes, and also not without reframing the persecution of Jews and the Jewish refugee crisis as the persecution of Christians and Jews and the Christian and Jewish refugee crisis. Most important to these church leaders, however, was the reaffirmation that Christianity was the only force that could ultimately save the world from self-destruction. Liberal Protestant writers and editors warned their readers about the forces of barbarism, totalitarianism, and war which threatened to destroy civilization, democracy, and freedom, while conservative Protestants focused more narrowly on apolitical Christian spiritual renewal and prayer as solutions for the world’s ills.

A lively discussion followed, as was the case throughout the three-day conference. Along with the host Leo Baeck Institute, the other conference sponsors included the Goethe University of Frankfurt’s Martin Buber Chair in Jewish Thought; The Hebrew University of Jerusalem; the Evangelical Church in Germany (EKD); the Minerva Institute for German History and the Stephen Roth Institute for the Study of Contemporary Antisemitism and Racism, both of Tel Aviv University; and the Center for the Study of Christianity at The Hebrew University of Jerusalem. There are plans for a publication of conference papers in the coming months.

Notes:

[1] Mary M. Solberg, A Church Undone: Documents from the German Christian Faith Movement 1932-1940 (Minneapolis: Fortress Press, 2015), p. 49.

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Review of Andrew Chandler, George Bell, Bishop of Chichester: Church, State, and Resistance in the Age of Dictatorship

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Contemporary Church History Quarterly

Volume 22, Number 4 (December 2016)

Review of Andrew Chandler, George Bell, Bishop of Chichester: Church, State, and Resistance in the Age of Dictatorship (Grand Rapids, MI: Eerdmans, 2016), Pp. xii + 212, ISBN: 9780802872272.

By Kyle Jantzen, Ambrose University

In George Bell, Bishop of Chichester: Church, State, and Resistance in the Age of Dictatorship, Andrew Chandler grapples with the ecumenical and political legacy of this influential bishop. Beginning with a description of the eclectic contents of one of Bell’s little blue notebooks, Chandler explains how it “captures a mind and a soul in perpetual motion in the world: attentive, enquiring, pursuing. It is a testament of Christian life in the middle twentieth century, wrought out of the turmoil of politics, war, persecution, calamity. It is a proof of one man’s decision to take his place in such a world, and to do so as a faithful Christian” (4).

George Bell was born in 1883 on the south coast of England, into a “secure, comfortable middle-class clerical home” (7). He attended Westminster School beginning in 1896, then Christ Church, Oxford, in 1901. Next he enrolled in theological college in Wells, in the West of England, where he was introduced to the student ecumenical movement and to Christian Socialism. Ordained as a deacon in Ripon Cathedral in 1907 and as a priest in Leeds in 1908, Bell returned to Oxford in 1910, where he combined a growing commitment to social justice with a vibrant personal faith. As he explained, “Christianity is a life before it is a system and to lay too much stress on the system destroys the life” (12).

After this overview of Bell’s formative years, Chandler breaks Bell’s ecclesiastical career into a series of chronological chapters which revolve around his positions and causes. Chandler begins with Bell’s time as domestic chaplain to Archbishop Randall Davidson of Canterbury (1914-1924), as dean of Canterbury (1924-1929), and as the newly appointed bishop of Chichester (1929-1932). From there the author examines Bell in his various roles as an interested observer and periodic participant in the German Church Struggle (1933-1937), as an ecumenical leader in a continent hurtling towards war (1937-1939), as a champion of peace in a time of war (1939-1942), as an active supporter of the German Resistance (1942-1945), as a leader in the postwar ecclesiastical reconstruction of Europe (1945-1948), as a key figure in the emergence World Council of Churches (1948-1954), and as an elderly bishop winding down his career (1954-1958).

Throughout these diverse phases of his career, the breadth and volume of Bell’s activities was formidable. Over a span of more than fifty years, he wrote, edited, and contributed to over two-dozen books, ranging from poetry and ecclesiastical biography to credal, incarnational, and pastoral theology, to Christian unity and the relationship between the church and modern politics. Along with his leadership in the Church of England, Bell was a force in numerous international ecumenical institutions, including the World Conference of Life and Work (particularly in Stockholm in 1925 and Oxford in 1937), other ecumenical meetings at Fanö in 1934 and Sigtuna in 1942, the postwar Treysa meeting with German church leaders, and the World Council of Churches, where Bell was elected moderator of the Central Committee at the first WCC assembly in Amsterdam, in 1948.

Bell’s activities were often centred on German affairs. Almost immediately after the rise of Hitler, Bell and his colleague A.S. Duncan-Jones, who was Dean of Chichester, monitored German politics and visited contacts in the German churches, in order to understand the nature of the German Church Struggle for themselves. Bell soon became a critic of the Nazi dictatorship, the pro-Nazi German Christian Faith Movement, and the policy of persecution against both non-Aryan Christians and Jews in general. Around this time, the young Dietrich Bonhoeffer was serving in a German congregation in London, and he and Bell began to develop a warm friendship.

Over the following years, Bell regularly spoke out against the Hitler regime and its supporters within the German churches. When the German delegation failed to appear at the 1937 Oxford Life and Work conference, Bell won support for a letter noting the absence of the German delegation and expressing concern over “the afflictions of many pastors and laymen who have stood firm from the first in the Confessional Church for the sovereignty of Christ, and for the freedom of the Church of Christ to preach His Gospel” (64). After Martin Niemöller’s incarceration in a concentration camp, Bell maintained close contact with the Niemöller family and wrote a stirring foreword for an anonymous biography of the Berlin pastor, in which Bell praised the faith of those standing for the Gospel in Germany. And when the Jewish refugee crisis began to grow acute in 1938, Bell spoke on behalf of refugees in his inaugural speech in the House of Lords, and also lectured publicly about the crisis, describing it as a “crisis of humanity” (69).

Chandler’s description of George Bell’s wartime activities illustrates both the breadth of Bell’s concern and the regularity with which his principled participation in continental political and ecclesiastical affairs pushed him out of step with his peers in the Church of England and British House of Lords. First of all, Bell argued that the church’s role in war was distinct from that of the state. The church was to be a universal body, “charged with a gospel of God’s redeeming love” and tasked with “creating a community founded on love” which would outcast the changes brought about by war (75). Whether in war or in peace, the church, declared Bell, should stand for principles like “the dignity of all men, respect for human life, the acknowledgment of the solidarity for good and evil of all nations and races of the earth, fidelity to the plighted word, and the appreciation of the fact that any power of any kind, political or economic, must be coextensive with responsibility” (75).

Second, Bell worked for peace, championing the vision of a federal union of European states and arguing for negotiation with the German state, even in the midst of the war, in hopes that the Germans would remove Hitler from power. His position was shared by few. Karl Barth felt Bell was “too much a British gentleman and thus unable to understand the phenomenon of Hitler,” while Archbishop Cosmo Lang wrote Bell: “You are an optimist and I am a realist” (81, 82).

In the same way, Chandler shows how Bell’s views on the morality of war were at odds with his contemporaries. When Bell opposed the internment of German and Austrian refugees as enemy aliens in the House of Lords, a fellow member wondered whether the bishop realized England and Germany were at war. When Bell tried to distinguish between Germans and Nazis, he was vigorously opposed in parliament and harangued by a Chichester parishioner. When he protested in the Convocation of Canterbury against the area bombing of German cities, he was shouted down. Worse still, at home in his diocese, he had become so unpopular that Duncan-Jones suggested he not attend a military service at the Chichester Cathedral.

Chandler does an admirable job of explaining the role for which Bell is often best known in German history circles—his activity as secret intermediary between the German Resistance and the British government. In late May 1942, in the city of Stockholm, Bell met with German Pastor Hans Schönfeld of the International Christian Social Institute in Geneva, whom he had known for over a decade. Schönfeld explained that there was a growing opposition movement within Germany, determined to topple Hitler from power and restore the German government to a Christian basis. A few days later, he provided Bell with a list of the names of important conspirators. Just after that, Bell met with Dietrich Bonhoeffer in Sigtuna, Sweden. Bonhoeffer also outlined the nature of the German Resistance, urging Bell to ask the British government for assurances that the Allies would negotiate with the German opposition, if it could seize power. This Bell did, meeting with Foreign Secretary Anthony Eden, but to no avail. Chandler explains not only the government’s skepticism about such “peace feelers,” but also the way in which Bell’s continued lobbying made him suspect and undermined his mission further (100).

After explaining Bell’s determined efforts towards postwar reconciliation and the establishment of the World Council of Churches, Chandler assesses Bell’s legacy in a concluding chapter. There he paints the image of Bell as a man of many interests, causes, and campaigns—indeed, as a man of paradoxes. A member of the Establishment who “did not quite belong to it,” Bell “so often refused to conform to categorical expectations” (166, 170). He was an Anglican with an ecumenical orientation, an Englishman who cared as much or more about international affairs as English matters, and a man of deep devotion who lived large parts of his life in the world of politics. Influenced by high-church incarnational theology, Bell worked to bring art and artists into the life of the church, even as he also exerted himself on behalf of social justice for the working classes and hospitality for Jewish refugees fleeing Nazi persecution (170-171). Most especially, perhaps, he stood for principled and often unpopular positions, such as ecumenical unity and international peace in a time of nationalism and war.

Sadly, no new biography of Bishop George Bell can avoid dealing with the October 2015 allegation that Bell “had committed sexual offenses against an individual who was at the time a young child” (170). Chandler laments the fact that almost everyone associated with this time has passed away, making it virtually impossible to consider the charges in a normal judicial process. He does not in any way deny that these offenses could have occurred, but does the only thing a historian can do, which is to attempt to place the allegations in their historical context. In an appendix devoted to the controversy, Chandler notes that Bell’s 368 volume archive contains his personal notebooks and pocket diaries from 1919 to 1957, in which he kept track of all his appointments and engagements. He notes Bell’s “conspicuously high view of the standards required by his office,” and adds that Bell was almost constantly observed, that he participated in many disciplinary processes for clergy, that he maintained what seemed like a happy marriage, and that he worked almost continually in the presence of his wife, secretary, domestic chaplain, or driver. Chandler interviewed the only member of Bell’s circle still alive, his domestic chaplain from the early 1950s. This man “is firm, indeed emphatic, that ‘no child or young teenager ever entered during my two years as Chaplain, except on the day in January chosen for the parish Christmas party which he and Mrs Bell laid on every year for the children of the clergy’” (198) Add to this that Bell tended to work with his door open and often held private conversations outdoors in the garden and it leads Chandler to describe the 2015 allegation as “anomalous” and seeming to exist “in its own world, evidently uncorroborated by any other independent source” (199).

Andrew Chandler has published widely on the life and ministry of Bishop George Bell, and is the current acknowledged expert on him. George Bell, Bishop of Chichester is a concise, accessible overview of Bell’s engagement in the world of ecumenism and international politics during the turbulent times in which he lived and worked. It deserves a wide readership, especially among those who only know Bell as Bonhoeffer’s friend and English contact on behalf of the German Resistance.

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Conference Report: 30th Biennial Meeting of the Conference on Faith and History

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Contemporary Church History Quarterly

Volume 22, Number 4 (December 2016)

Conference Report: 30th Biennial Meeting of the Conference on Faith and History, Regent University, Virginia Beach, VA, October 20-22, 2016

By Kyle Jantzen, Ambrose University

Under the title of “Marching to Zion: Judaism, Evangelicals, and Anti-Semitism,” three scholars from the Conference on Faith and History examined the relationship between American Protestant Christians, Judaism, and Antisemitism during the tumultuous twentieth century.

Daniel Hummel, Postdoctoral Fellow at the Harvard Kennedy School, presented “Rethinking Covenant, Land, and Mission: Jewish-Evangelical Dialogue after Oslo.” In it he recounted the history of Jewish-evangelical dialogue in the United States, which was first officially begun in 1969 with a highly publicized meeting between Billy Graham and the American Jewish leaders at the headquarters of the American Jewish Committee in New York City. While interreligious dialogue and politics do not always go hand-in-hand, they are inextricable in the case of Jewish-evangelical dialogue. Since the late 1960s, it has expanded into one of the most active fronts of Jewish-Christian dialogue, while at the same time American evangelical support for Israel was politicized in the Christian Zionist movement. Hummel argued that Jewish-evangelical dialogue has supplied evangelicals over the past 45 years with new ways of thinking about theological concepts of covenant, land, and mission. Through a combination of changing evangelical theology, exposure to strands of modern Jewish theology, and the very act of interreligious dialogue, new conceptualizations of covenant, land, and mission have helped legitimate Christian Zionism. In political terms, the dialogue has rationalized the Christian Zionist focus on a blessing theology rooted in Genesis 12:3. This theology argues that the Jewish people remain in covenant with God. by which the Jewish people are irrevocably granted the Land of Israel (as demarcated in the Bible), while the mission of Christians is to bear witness to this arrangement by de-prioritizing evangelism and strengthening the covenant through support for the state of Israel.

Timothy D. Padgett, who just defended his PhD from Trinity International University, gave a paper entitled “Diverse Discourse on Zion: American Evangelical Public Discussions of Zionism and the State of Israel, 1937-1973.” In it, he traced the evolution of what he argued were diverse evangelical perspectives on Zionism and the State of Israel in evangelical periodicals. Some periodicals, like Arno C. Gaebelin’s dispensationalist Our Hope, were eschatologically minded but ambivalent about Zionism and (later) the Israeli government. In contrast, the editor and writers at Christian Herald (including the pseudonymous reporter Gabriel Courier) were strongly pro-Israel but wholly uninterested in eschatology. The Reformed magazine, Southern Presbyterian Journal, though often published weekly, had precious little to say about Zionism or Israel. Most stereotypically, perhaps, the Moody Monthly was both uniformly pro-Israeli and motivated by eschatological theology. Next, the dispensationalist Presbyterian magazine Eternity combined ardent support for and harsh criticism of Israel. Finally, Christianity Today and its editor Carl Henry were quite positive about the Jewish state, but gave little expression to any theology of the end times. Overall, American evangelicals were generally pro-Israeli, though this did not seem to correlate with their level of interest in eschatological theology.

Kyle Jantzen of Ambrose University rounded out the panel, with “German Racism, American Antisemitism, and Christian Duty: U.S. Protestant Responses to the Jewish Refugee Crisis of 1938.” In it, he assessed the rhetoric employed by liberal Protestant writers and editors in Advance (Congregational), Christendom (unaffiliated), and The Churchman (Episcopalian) in responding to National Socialism, US antisemitism, the German Church Struggle, and the Jewish refugee crisis of 1938. Without doubt, these members of the Protestant church press–many of them church leaders–understood it to be their Christian duty to respond to a profound sense of crisis. Democracy, civilization, Christianity, and all religion were under attack from the forces of war, totalitarianism, racism, and paganism. These writers and editors named the evils of war and totalitarianism, in particular the threat that Hitler and Nazi Germany posed to the civilized world. They also fought against antisemitism and tried to aid Jews, though not without reviving centuries-old anti-Jewish prejudices from time to time, and also not without reframing the persecution of Jews and the Jewish refugee crisis as the persecution of Christians and Jews and the Christian and Jewish refugee crisis. In the end, the plight of the Jews was not uppermost in their minds. Most important to these liberal Protestant spokesmen was the reaffirmation that Christianity was the only force that could ultimately save their civilization, preserve democracy, and protect the world from self-destruction.

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Article Note: Thomas Brodie, “The German Catholic Diaspora in the Second World War”

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Contemporary Church History Quarterly

Volume 22, Number 3 (September 2016)

Article Note: Thomas Brodie, “The German Catholic Diaspora in the Second World War,” German History 33, no. 1 (March 2015): 80-99.

By Kyle Jantzen, Ambrose University

Thomas Brodie of Jesus College, Oxford, has drawn from his doctoral research on German Catholics on the home front during the Second World War to publish this interesting article about the vagaries of religious practice among Rhenish Catholics displaced by Allied bombing. He follows Catholic evacuees from the Rhineland and Westphalia to places like Thuringia, Saxony, and southern Württemberg, where they often struggled to make new homes and develop healthy spiritual practices.

The article begins with a strong historiographical section, placing the author’s research in the context of recent scholarship on the air war, evacuations, the home front, and German religious history. While many accounts have suggested that the experience of the Second World War was conducive to an upswing in religious activity and clerical influence, Brodie disagrees, arguing that scholars have taken “insufficient account of the manifold strains the conflict imposed on the Churches’ pastoral structures during this very period” (82). To the contrary, he suggests that, “It was indeed precisely from 1943 onwards, as Allied bombing of northern and western Germany intensified, that civilian evacuations increasingly disrupted established religious geographies and networks of clerical ministry in these regions” (82). In short, he suggests that the western German Catholic milieu didn’t survive displacement.

Brodie asks a series of useful questions: Were clergy able to minister to their displaced parishioners, or were evacuees essentially removed from their influence? Did evacuation to Protestant or remote Catholic regions weaken the faith of Catholics from the Catholic strongholds of the Rhineland and Westphalia? Do the experiences of Catholic evacuees tell us anything about the wider level of religious engagement in German wartime society? And how did the Catholic clergy and laity understand their experiences as evacuees? His overarching argument is that population movements were significantly disruptive to confessional life: “German society may not have been disintegrating by 1943/1944, but the measures required to maintain the national war effort were proving increasingly corrosive of traditional ‘milieu’ boundaries” (83).

In the sections that follow, Brodie draws on the reports of Rhenish clergy working with evacuees to illustrate a series of problems created by the mass evacuation of western German Catholics. For instance, often Rhenish priests simply lacked important materials for their ministry, like Bibles, catechisms, or prayer books. Moreover, they frequently wanted for the necessary means of transportation to reach widely scattered evacuees. Large parishes and poor public transportation meant that they were frequently cycling 10 to 20 km to minister to families or provide religious instruction. Then, even if they could reach their charges, clergy needed a place to meet with them. In Thuringia, for example, the Protestant church government refused to allow Catholics to use their church buildings at any time during the war. On top of that, the Gestapo often prohibited Catholics from holding religious services in schools or homes. Even when evacuees ended up in Catholic regions, however, religious practices were often so different that the Rhinelanders struggled to join in.

Compounding these problems were others. Often, clergy had no way of knowing how many Rhenish Catholics had been evacuated, where they had settled, or if they had returned home. In one case relating to the Cologne Archdiocese, out of about 250,000 evacuees, only 16,500 had registered for religious supervision in the diaspora (86).

Brodie also notes the acute shortage of Catholic clergy. In late 1943, 9 percent of German parishes lacked a priest, and the vast majority of theology students and trainee priests–at least in the Cologne area–were being called up for military duty. (This research mirrors the reality in many Protestant regions, where many clergy cared for two and three parishes during the war and administrators struggled to fill gaps.)

In Protestant regions, Catholic priests often faced confessional hostility from Protestant lay people or police. Both they and their parishioners felt this, and Rhenish clergy developed a self-understanding of working in exile. They often complained about the secularism of Protestant regions like Thuringia, and viewed their labour as a participation in the wider effort to stem the tide of godlessness in Europe. Drawing on their neo-Scholastic theology, these clergy interpreted the spiritual apathy they observed to the Reformation’s “depowering of the sacraments and the sacrifice of the cross.” The result was, as one priest put it, “the whole faith increasingly collapses” (92). In Austrian Catholic regions to which evacuees had been sent, this declining religious vitality was attributed to “enlightened Josephinism” and its modernizing effect. Everywhere, however, priests also pointed to the morally corrosive effect of the war itself, including the prevalence of adultery and marital breakup.

In the final section of his article, Brodie suggests that the weakness of Catholic evacuees’ religious practice in wartime and their observations about Protestant secularism in places like Thuringia and Saxony suggests that the narrative of a general upsurge in German religious activity on the Second World War home front may be mistaken. In fact, Brodie suggested confessional identity took a beating, with Catholics slipping into Protestant services or (more often) just going shopping or sightseeing on Sunday. In parts of Saxony, for instance, the movie theatre seems to have outdrawn the church (95). Ultimately, if many Rhenish Catholics struggled to attend church at home, how much less likely were they in the situation of displacement?

In his conclusion, Brodie reiterates his primary argument that wartime was not conducive to increasing clerical influence or religious engagement. Rather, “the experiences of the Catholic diaspora as a whole indicate that although German society was not completely atomized during 1943 and 1944, certain traditional customs and networks were fraying under the pressures of war” (98).

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