Anti-Semitism in the United States

by Lee J. Levinger

There are two kinds of answers possible to a movement like anti-Semitism, the explicit refutation of its doctrines and teachings, whether by Jews or non-Jews; and the response by adjustment and by psychological traits. It is a commonplace that Jewish loyalty is always strengthened by anti-Semitism; it is equally true that the Jewish inferiority complex is conditioned, if not caused, by anti-Semitism. In fact, we may well conclude that Jewish characteristics are greatly influenced and molded by the adverse forces of the environment. Both these types of response, the explicit and the implied, exist in this particular case, whether as counterpart or as results of anti-Semitism itself, and both can be traced in the United States in connection with the present movement.

1.

Defense of Jews by non-Jews is a notable phenomenon of modern times, associated with the general growth of tolerance. Beginning with the Renaissance there have been a few hardy spirits in every generation who were willing to espouse the cause of these pariahs of Christendom, chiefly the liberals who were challenging group standards in many directions. Such advocates as Mirabeau, Lessing, Jefferson and Macaulay endeavored to remove Jewish disabilities and to defend the Jews against the attacks of the intolerant groups. Here in America we have seen the same result; the use of the individual intelligence has drawn many non-Jews out of the unified group mind of the persecutors; many entire groups, in fact, of Catholics, liberals, and others had never entered into it. Even before the World War the Reverend Madison Peters of Brooklyn was widely known for his book, “Justice to the Jew,” and several similar volumes. More recently, as a definite reply to the anti-Semitic writers there have appeared “The Jew and American Ideals,” by John Spargo; “The Jew and Civilization” by Ada Sterling; “The Truth about the Jews, by a Gentile,” by Walter Hurt; and “Patriotism of the American Jew” by Samuel W. McCall. These works and others like them, of varying merit, were definitely apologetic in nature. A number of periodicals published articles either avowedly in defense of the Jew, or purporting to examine the Jewish problem fairly and without intolerance. Such were the brilliant series by able thinkers, which I have quoted so frequently, in the Nation; by Norman Hapgood in Hearst’s International; by William Hard in the Metropolitan Magazine; by Arthur Brisbane in his syndicated newspaper column, and many others. Former President William Howard Taft, now Chief Justice of the Supreme Court, during the interval between these high offices, wrote a speech on “Anti-Semitism in the United States,” which he delivered in many parts of the country and which was printed by the Anti-Defamation League.

Several actions of larger bodies of non-Jews lent even more dignity to this counter-movement. On December 5, 1920, the Federal Council of the Churches of Christ in America, the great Protestant federation, passed the following resolution in its national convention in Boston:

Whereas, for some time past there have been in circulation in this country publications tending to create race prejudice and arouse animosity against our Jewish fellow-citizens and containing charges so preposterous as to be unworthy of credence, be it resolved that the Federal Council of the Churches of Christ in America, impressed by the need at this period of our national existence for unity and brotherhood, deplores all such cruel and unwarranted attacks upon our Jewish brethren and in a spirit of good-will extends to them an expression of confidence in their patriotism and their good citizenship and earnestly admonishes our people to express disapproval of all actions which are conducive to intolerance or tend to the destruction of our national unity through arousing racial division in our body politic.

It is a peculiar commentary upon the nature of groups and group leadership that the very churches thus addressed by their great national leaders should have furnished so much material for the recruiting officers of the Ku Klux Klan.

On January 16, 1921, a protest against anti-Semitism was issued under the initiative of John Spargo, signed by one hundred nineteen distinguished American Christians from every walk of life, headed by the names of President Woodrow Wilson, former President William Howard Taft, and William Cardinal O’Connell. I quote a few sentences from this interesting document:

The loyalty and patriotism of our fellow citizens of the Jewish faith is equal to that of any part of our people, and requires no defense at our hands.... Anti-Semitism is almost invariably associated with lawlessness and with brutality and injustice. It is also invariably found closely intertwined with other sinister forces, particularly those which are corrupt, reactionary and oppressive. We believe that it should not be left to men and women of Jewish faith to fight this evil, but that it is in a very special sense the duty of citizens who are not Jews by ancestry or faith.

The most practical work of this kind was undertaken in December, 1924, when a joint committee of the Federal Council of the Churches of Christ in America and of the Central Conference of American Rabbis met in Washington, D. C., to consider the problem of good will between Christians and Jews. Their statement follows in full:

We, of the Federal Council of the Churches of Christ in America, and the Central Conference of American Rabbis, as represented in a joint session of their respective committees on good will between Jews and Christians, realizing the necessity for a truer interpretation of Americanism and religion, and in order to advance both on the highest plane of good will and fellowship, herewith declare: