Jehovah's Witnesses, Anti-Semitism and the Third ReichThe Watch Tower Society's Attempted Compromise with NazismM. James Penton
What has not generally been known either by most Jehovah's Witnesses or many independent scholars, however, is that while ordinary German Witnesses did quite generally maintain their integrity and commitment to principles, their leaders -- Rutherford, Knorr and high German Watch Tower officials -- did not. Furthermore, Rutherford and his lieutenants tried to save the German arm of their movement by scapegoating the Jews. During the first half of the Bible Student-Jehovah's Witnesses' history, they were notable for their philo-Judaism. Like certain late nineteenth and twentieth-century American Protestant premillennialists, C.T. Russell was a thoroughgoing supporter of Zionist causes. He refused to attempt the conversion of the Jews, believed in the Jewish resettlement of Palestine, and in 1910 led a New York Jewish audience in singing the Zionist anthem, Hatikva.1 For a time Judge Rutherford followed in his footsteps. In 1926 he wrote a small book entitled Comfort for the Jews which suggested that Jewish migration to the ancient Holy Land was a fulfillment of biblical prophecy. Four years later he produced a similar but larger volume called Life. But suddenly Rutherford repudiated his beliefs respecting the Jews. Life was withdrawn from circulation,2 and in 1932 Rutherford proclaimed that "fleshly Israel" had no specific role to play in salvation history. Perhaps the Judge was simply anxious to assert that Jehovah's Witnesses were the "true Israel of God," but he may have had other reasons for making such a dramatic doctrinal switch. During the late 1920s and early 1930s anti-Semitism was becoming rampant in the United States and Canada with the rise of a variety of movements both religious and political.3 Then, too, with the start of the Depression in 1929, it began to appear possible that the violently anti-Jewish Nazis could come to power in Germany -- something which happened on January 30, 1933. So Rutherford may well have been anxious to dissociate the Witnesses from the Jewish community in any way possible. Yet that can in no way excuse what the Watch Tower president and his aids were shortly to do in the first year of the Third Reich. Early in April 1933 the Nazis moved against Jehovah's Witnesses. Their branch headquarters at Magdeburg were seized and their religious activities temporarily stopped. But on April 28 the German authorities returned the properties to the Watch Tower Society, and the Witnesses began to meet together once again and to carry on their door-to-door proselytizing. However, Witness leaders and Jehovah's Witnesses in general knew that they were not popular with the Nazis. So, it was at that time, according to standard Witness accounts, that Judge Rutherford and the German Witness community decided to take a bold stand against the Hitler dictatorship. Jehovah's Witnesses in The Divine Purpose states:
But was the seizure of Watch Tower property and the complete banning of Jehovah's Witnesses at the same time by the German government really because the Declaration of Facts was a bold protest against Nazi actions? No, quite the contrary: it was nothing short of a cowardly, self-serving statement in which Rutherford and his henchmen tried to ingratiate the Witness community with the Nazis by attacking Great Britain, the United States, the League of Nations, and, above all, the Jews. Under a sub-section entitled "Jews," it reads:
That was not all. Besides damning the League of Nations, the declaration said:
Then it proclaimed:
Of course, as the Witnesses were soon to discover, the Nazis were not impressed and unleashed a wave of persecution against them almost immediately. But it was then, and only then, that Rutherford, the Watch Tower Society, and German Witness leaders decided to oppose Nazi policies in an uncompromising fashion. The Watch Tower Society still boasts of the fidelity of German Jehovah's Witnesses to Christian principles under the Third Reich. But it also continues to try to hide its leaders' attempt to compromise with the Nazis in 1933. Although The Watchtower of October 1, 1984 quoted from Christine King's The Nazi State and the New Religions, it failed to note what Dr. King had written about the Society's Declaration of Facts. For example, in a brief evaluation of that document, she makes what, from a Witness standpoint, is a rather damning remark. She states:
Then, in another paragraph, she says:
So it is hardly possible that the present-day leadership of the Society can be ignorant of the Declaration and its compromising, anti-Semitic nature. Yet when confronted with the facts, Watch Tower Society spokesmen deny them categorically, and the June 8, 1985 Awake! (p. 10) -- after damning the clergy of other churches for supporting Nazism -- proclaimed:
How the leaders of a religious organization which claims to be God's sole channel of truth on earth can be guilty of such lying and outright hypocricy is hard to image, but they are. The facts speak for themselves. But there is more to the matter than what is discussed above. For because of their outrageous pretentions, the men who have ruled and rule Jehovah's Witnesses have been guilty of far more terrible sins. Footnotes1 For a full account of Russell's Zionism, see David Horowitz, Pastor Charles Taze Russell: An Early American Christian Zionist (New York: Philosophical Library, 1986). 2 For a Watch Tower review of Life after Rutherford had changed Watch Tower Society policy toward the Jews, see The Golden Age of October 26, 1932, p. 54. 3 The most important of these movements was the Ku Klux Klan which existed on a widespread scale in both countries. But the Klan -- which was also anti-Caucasian and anti-Catholic -- was only one of such movements. Anti-Semitism was also quite rampant among American and Canadian Catholics, some of whom were openly pro-fascist. This was particularly true in the province of Quebec. 4 P. 130. 5 This quotation is taken from the English language edition of the 1934 Year Book of Jehovah's Witnesses (Brooklyn, N.Y.: Watch Tower Bible and Tract Society, i933), p. 134. 6 ibid., p. 135. 7 ibid., p. 136. 8 Christine Elizabeth King, The Nazi State and the New Religions: Five Case Studies in Non-Conformity (New York & Toronto: The Edwin Mellen Press, 1982), pp. 151, 152. 9 ibid.
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