The Grey Book / A collection of protests against anti-semitism and the persecution of Jews issued by non-Roman Catholic churches and church leaders during Hitlers rule

by Johan M. Snoek

37 IN CONCLUSION

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

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

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

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

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

APPENDIX I

DECLARATIONS AGAINST ANTI-SEMITISM ISSUED AFTER THE SECOND WORLD WAR

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

III. The Church and Anti-Semitism <299>

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

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

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