Fathers Rumble and Corty Radio Belies Press

St Paul 1, Minn. >



Copyright 1944

by the

RADIO REPLIES PRESS
Printed in U. S. A.



CONTENTS

1. Rabbi Levin.

2. Jews a Problem.

3. The Jewish Panorama and Letters of

Hebrew-Catholic to Mr. Isaacs.

4. Anti-Christian Books.

5. Sholem Asch.

6. "The Apostle".

7. "The Nazarene".

8. The Crucifixion.

9. "The Devil and the Jews".

10. Palestine-Zionism.

11. Refugee Problem.

12. Federation of Arab States.





JEWISH PROBLEMS

BY A

CHRISTIAN ISRAELITE

DAVID GOLDSTEIN. LL.D.

Rev. Charles M. Carty

Radio Replies Press

St. Paul 1, Miim.

Dear Father Carty:

I am responding herewith at length to the re-
quest made during our conference in Chicago,
that you be presented with a detailed writeup of

the things Jewish we talked about that have oc-
cupied my mind since the publication of the
Jewish Panorama and the Letters of a Hebrew-

Catholic to Mr. Isaacs.

Though I promised the writeup, I hesitated

somewhat to send it to you upon my return to
Boston. This was due to fear that such matter,
if given publicity, might add to the hypersensi-
tiveness of Jews told of in my books, which has
been intensified of late by the horrible persecu-
tion, robbery, expatriation, and slaughter of Jews
by the Hitler regime and the cormtries it dom-
inates. Besides, this hypersensitiveness tends to

cause Jews to dub all persons, even some of their
fellow-Jews, who are not one hundred per cent
in agreement with them, as onti-semites, a desig-
nation I hope never to have added to my name.

N.B.—Dr. Goldstein calls himself a Christian Israelite rather than
a Christian Jew. See Jewish Panorama for the explanation of
this distinction.



2

RABBI LEVIN

It was the appearance of an attack upon the

Church by Rabbi Hershel Levin, reported recently

in the press of Springfield. Moss., that prompted

me to go ahead and fulfill my promise, from which
I was about to ask to be excused. My reply to
Rabbi Levin, that appeared in two daily news-

papers and the Catholic Mirror of Springfield,

was as follows:

To the Editor:

Dear Sir:

If the charge, made at the luncheon of the
Kiwanis Club in Hotel Kimball, by Rabbi Hershel

Levin of Sinai Temple, that anti-Semitism is to be

blamed on the early church, is correctly reported

in the Springfield newspapers, then it is as un-

historic as it is unwise.

That there are instances, and all too many of
them, of Catholics participating in hostile actions

toward Jews in the ages gone by. is admitted by

the foremost Catholic historians. But the Catholic

Church of those ages was no more to blame for

those anti-semitic acts than is the Church of today

responsible for the action of Catholics who dis-
regard the official condemnation of anti-semitism

as a sin against Christian charity.

By the early Church. Rabbi Levin very likely

means the Church of the Middle Ages. This is

said upon the assumption that he knows that from

the days when Constantine made it a criminal

offense to stone converts from the Synagogue to

the Church, back to the days when St. Stephen

was stoned to death. Christians suffered at the

hands of Jews rather than Jews at the hands of

the Church.'

Jews did suffer at times during the Middle

Ages on account of the action of Catholics, but

they were Catholics who refused to obey the



3

mandates of their Church. This was recognized
by Rabbi Louis Finkelstein, provost of the Jewish

Theological Seminary, who, evidently not know-

ing of the sentiments of Rabbi Levin, said in the

New York Times (March 26, 1940):
‘No keener rebuke has come to Nazism than

from Pope Pius XI and his successor. Pope Pius

XII. Mindful of history, the Jew will remember

that while all medieval European states expelled

his ancestors, it was in the Papal States alone
that they were spared such treatment. Indeed,

it is not too much to say with Professor Salo W.
Barron that ‘It may be asserted that, had it not
been for the Catholic Church the lews would

not have survived the middle ages in Christian

Europe'."

Despite the injustices meted out to Jews by

Cotholics who refused to give ear to the voice of
the Church, there is no more warrant for holding

the Jews to have been 'forced to be money lend-

ers', as Rabbi Levin is reported to have said,

money lenders who exploited the Christian pop-
ulace by usurious exactions, than there would be

for graduates from Judaism to Christianity becoth-

ing onti-semites on account of the bitter hostility

toward them on the part of their former coreligion-

ists.

Modem anti-semitism is on abomination that
every sincere Christian deplores. It centers today

in Germany and Palestine, and it would take an

abnormal stretch of the imagination to attribute

it to the Christian Church of our age or any other

age.

It is unwise, to say the least, to charge its

source to the Church while discussing the timely

topic, "To Bigotry, No Sanction," in face of the

fact that it has been condemned by the Catholic

hierarchy in Germany, Italy, Poland, Great Bri-

tain, the United States, and other countries, under

the leadership of Popes Pius XI and XII.

It is unwise, to say the least, for a Jewish Rabbi



4

to attribute the anti-semitism of our time to the
Church that is a world-wide friend of the Jews,
during these days when "the growing anti-semit-
ism of the Arabs (92 per cent Moslems) is likely
to result in an armed attack upon the Jews in
Palestine should they succeed in their campaign
for a "Jewish Commonwealth," through the abro-
gation of the British White Paper of 1939.

These are the days when good will should
obtain between Jews and Catholics. To this the
wise in both camps assent. Therefore, "To Bigo-
try. No Sanction" should be given, whether the
bigotry be anti-Jewish or anti-Catholic.

Respectfully,

David Goldstein, LL.D.

Astor P. O. Station, Boston, Mass.

JEWS A PROBLEM

Jews seem to be a problem in almost every

country they inhabit, as they themselves are

forced to realize, sometimes on account of the

Rabbi Levins. The principal exception seems to

be the Soviet Union, where the "Dictatorship of

the Proletariat" has been proletarianizing, dere-

ligionizing, and gradually assimilating into its

Marxian "Mass-man" those Jews it does not

"liquidate." To that end, the Soviet Union has

declared anti-semitism to be a crime, for Stalin

knows that it has a tendency to make Jews more

Jewish than they would otherwise be, and thus

retard their assimilation.

Considering that one-third of the Jews of the

world reside within the confines of the United

States, there is every reason to believe that Jews

are likely to become a problem in our country

after victory comes to the United Nations. The

signs of it are already on the Aziierican horizon.



5

Jews are so well aware of this threatening un-

Americanism, that they ought to watch their step,

so os to ward off this possible avalanche of hos-

tility which would make life hard for them. Two

of the many ways "by which I believe this hos-

tility may be restrained is by calling a halt, or,

at least, by repudiating the assaults made by

some of their foremost writers upon things that

are dear to the hearts of Christians; and by ceas-

ing their high pressure, undemocratic opposition

to the demands of the Arabs whose desired

friendship with the United States their propa-

ganda hinders.

THE JEWISH PANORAMA
and

LETTERS OF A HEBREW-CATHOUC TO

MR. ISAACS

What I am driving at. Father Carty, is but an
amplification of what is said in the Jewish Pano-

rama and the Letters of a Hebrew-Catholic to

Mr. Isaacs. You know that therein is presented

some of the things I hold to be the cause of Jews

becoming a problem in our coimtry. Therein I

have set forth and analyzed present-day Jewry;

its teachings; doctrinal and organizational differ-

ences and divisions, as well os their attitude to-

wards things Christian. Therein is outlined some

of the characteristics of Jews; the oppositions they

encounter and the causes of them; also the in-

justices they suffer today, and those they have

suffered in the centuries long gone by that they

woefully recall. Therein is presented what I be-

lieve to be the ultimate solution of their problems.

You hove noted that under the caption "Statis-

tical View of the Jews," I have shown, often with



6

figures token from Jewish sources, their numbers,

the countries they inhabit, their migration, emi-

gration and immigration numbers, their declining

birth rate; industrial, commercial and financial

status; the extent of their ownership of theatres,

scenario producing and playing houses, nev's-

papers, broadcasting stations, etc., etc., etc. Over

fifty pages of the books are devoted to Zionism.

Its origin, principles, objectives, and those dan-

gers of their making are dealt with that are ex-

pected to climax in a clash of the Jews in the Near

East with the Arabs, which may possibly force
Great Britain to militarize Palestine and its en-

virons before the present World War comes to
an end.

I have plainly stated that the primary purpose

of the Jewish Panorama and the Letters of a

Hebrew-Catholic to Mr. Isaacs is to make present-

day Jewry and Judaism better known to Chris-
tians. and Christianity better known to Jews; and
to make the relationship of one to the other better
known to both Christians and Jews. You yourself

have noted, as have others, that while my books
are not a defense of the Jews, they do defend

them at points against the gross misrepresentation

of things Jewish that form, to some extent, the

basis of the onti-semitism ond its inhumanities

that Hitler, the twentieth century Hamon, personi-

fies. You hove also noted that while my books
are not an indictment of Jews, there are points at

which I hove foimd it necessary to take them to

ta^, though, as the Telegraph-Register of Cincin-

nati stated "without prejudice, without animosity,

and in all charity." And why should tliis be oth-
erwise? All intelligent Christians know that the
indebtedness of Christianity to Israel is eternal;

that without Judaism, Christianity would never

have come into existence; that Christianity owes

all that is great and glorioiis in personages, prin-



7

ciples and practices as recorded in Holy Scripture,

including Holy Scripture itself, to the forebears of

present-day Jews.

ANTI-CHRISTIAN BOOKS

Vt^th this 08 a foreword, I come more directly

to the matter you and I disctissed at our Chicago

conference. You will recall that I stressed the

unwisdom of Jewish writers of prominence in our

country making assaults upon things dear to the

hearts of Christians in general and our Catholic

Church in porticulear. I soy unwisdom, because

&ese ore the most trying times that Jews have

encountered since the days of Bar Kokba, when,

rallying to the leadership of this pretended-to-be-

Messiah, as many Jews were slaughtered as live

in Palestine today, and not a stone was left upon

a stone in the whole of Jerusalem, a slaughter

Jews should do all m their power to ovoid being
repeated.

In presenting some of the matter I referred to

m our conversation as an assault upon things
Christian, I pxirpose to confine myself entirely to

some of the writings that hove come from the pen

of influential Jews in our country since Hitler af-

flicted the world in general and Jews in particular

by precipitating the presmt World War.

SHOLEM ASCH
First to be considered are the writings of Sho-

lem Asch, in which things vitally Christian are

dealt with, on account of their popularity. His
two books. The Nozorene and The Apostle, trcms-
lated from the Yiddish, that followed and may
hove been inspired by the Jesus of Nazareth and
From Jesus to Paid, written in Hebrew by Profes-
sor Joseph Klausner of the Hebrew University in
Jerusalem, and translated into English in 1926 and



8

1942. While the viewpoints of these two Jewish

writers are the some in all but a lew particulars.
Klausner's books are non-fictional argumentative,

while Asch's writings are fictional, imaginative,

inventive.

Sholem Asch is a skillful litterateur, character

constructor ond narrator, who vividly and inter-
estedly sets forth Jewish customs, liturgyr sects,

dissentions, and the Polestine of the days of Christ

and St. Paul. His description of Mediterranean

cities, as well as the story of the burning of Rome,

Neronian persecution, etc., etc., are presented so

graphically that the popularity of the books is not

surprising.

“THE APOSTLE"

The Apostle (1943), to deal with the last book

first, is a graphic travesty on St. PauL who is
presented os a religious fanatic and obsessed in-

dividual, on epileptic, etc. This is rather strange,

for the author tells of some of the strenuous work

that Paul carried on; some of his trying missionary

journeys; dangers . encounted; persecutions, trials

and imprisonments^ which could never hove been

endured for thirty years by a person who was
subject to epileptic fits, and other physical and

temperamental afflictions ascribed to Paul The

Apostle. He is portrayed as drinking to intoxica-

tion, and indulging in the debauched rites of

pagan worship, waking in the morning with his

heod in the lop of an adulterous woman. Paul's

vision of Christ, which Christians hold undoubted-

ly to have been miraculous, followed by his con-

version, Asch holds to have been a delusion

brought about by the terrifying wind storm and

lightning floshes as well as his intense, sickly

noture.

Asch stresses the oft-repeated claim of Jewish



9

writers, that Christianity is of Paul and not of

Jesus, which has been made in Jewry only since

the advent of Reform Judaism during the last cen-

tury. Paul is held to hove transformed a Jewish

messianic faith into a Gentile Christianity; con-

verting a purely Jewish movement which was

minus pagan accretions, into a new Jewish sect.

This perversion of New Testament truth is so com-
mon in Jiewry that I foimd it necessary to devote a
part of the JEWISH PANORAMA to it under the
heading PAULINISM. This assumption classifies

believers in Jesus Christ throughout the Christian

ages as ignorant and deluded, for they all be-

lieve, and continue to believe, that Christianity

is of Christ and not of Paul; that the Church is

the “Body of Christ." which began functioning be-

fore Saul became Paul, and with which Christ

promised to remoin until the end of the world.

It was not and is not a “Jewish sect" of Paul or

anyone else's making; it is the religion of the

Church Christ established.

This Paulinism is not of Sholem Asch's making,

as I said a moment ago. It is proclaimed in all
the Jewish encyclopedias, and in dozens of other

Jewish publications, the latest is the Universal

Jewish ^cyclopedia (N.Y. 1939-1943) in which it

is said that

“Paul was the great organiser of the Christian
Church ... he set up Christianity as a separate
religion opposed to Judaism."

and. strange to soy, he did not know what he was
doing, for the Universal Jewish Encyclopedia goes

on to say,

"Paul himself had neither, the consciousness that
he was founding a new religion nor the intention
of so doing" (Vol. 8, p. 616).

To the credit of Prof. Klausner, be it said that he
knew better. He soys in his Jesus of Nazareth:

"ex nihilo nihil fit' had not Jesus' teaching con-
tained a kernel of opposition to Judaism Paul



»)

could never in the name of Jesue hove set aside
the ceremonial lows" (which were set aside by
the Council of Jerusalem, and not Paul).
"Paul carried the teochings of Jesus to their

final conclusion." otherwise "Paul could never

have supported himself on Jesus ..." (pp.369.
371).

What the American Hebrew said of Xlausner's
From Jesus to Paut upon the appearance of the

English edition (1942). can be said of Asch's

APOSTLE (1943) as well, the book “will give little
hurt' to Jewish sensibilities and much to fxmda-
mental Christianity" (American Hebrew. N.Y.

Feb. 22, 1943.

"THE NAZARENE"

As a piece of literature. The Apostle is con-

sidered to be second to The Nazarene. which is

Sholem Asch's masterpiece. One of the objec-
tions to it. expressed by foremost Christian re-

viewers. is that being historic fiction, and not

pure fiction that deals with puppets instead of

real persons, the author had no legitimate right

to misrepresent the personages dealt with, espe-

cially when one of them is adored os the Lord

God. and the ojher reverenced, by nearly half a

billion people. This view is further warranted by

the author's claims of the New Testament os his
historic source-book. The major port of The Naz-

arene is a rewriteup, or dramatization of the

Gospels, emasculated so as to distort them. Some

of the miracles in the Gospels are ignored, such

as the resurrection, without which Christian faith

is in vain. The only thing suggesting it is, that

there were “secret rumors current that the Rabbi

had disappeared from the grove" (p. 691). Other

miracles are misrepresented, such as the daughter

of Jairus. claimed to have been merely asleep;

and Lazarus, who is presented as a nit-wit, "I



11

suppose he was a man" (p. 393), who had a long

faint instead of being dead for four days, as St.

John's Gospel says. The old story, that St. Jerome

refuted fifteen centuries ago, is insisted upon—
that Mary, the Mother of our Lord, was the mother

of "four sons and daughters" (p. 262), including

Jesus. She is held to have been unlearned in the

law (p. 257), and to have had no appreciation of

the fact that her son was the Messiah, neither did

Nicodemus. Even Simeon, who prayerfully await-
ed the presentation of the Messiah child in the

Temple, did not know (as the Gospels say he did)

that the child Mary brought to him was the ex-

pected of Israel, "for it may be the portion of any
Jewish mother to bring forth the Messiah" (p. 259).

In fact, the only convinced believer in the mes-

siahship of Jesus presented in The Nazarene is

Pan Viadonsky, a fanatical Polish anti-semite

and "forger of ancient documents" (pp. 14, 16).

Sholem Asch makes the usual claim of Reform

Jews, which is not made in the Talmud nor in
other early Jewish writings, that the Romans, and

not the Jews, were guilty of the death of Jesus,

which is entirely contrary to the history of the

crucifixion in the New Testament. In order to
exonerate the Jewish authorities of this crime of

crimes, Asch names only one Sanhedrin (the one

of 23) os having tried Jesus, that was made up of
the Sadducees whom the people hated, disre-
garding the fact that He was also tried by the
Great Sanhedrin (of 71 members) that was made
up of both Sadducees and Pharisees. At these

trials Jesus.was found guilty of blasphemy, a sin

punishable by death according to the Mosaic law.

This in itself was warrant enough for the declara-

tion of Jesus to Pilate "he that hath delivered Me
to thee, hath the greoter sin" (St. John 9:11).

The Nazarene is a denial of the Divinity of

Christ, without which we know the Church can



12

claim no more spiritual authority than the B'noi

B'rith or the Red Cross Society; without which

man is no more morally obligated to obey the

teachings of Jesus than he is obliged to obey the

teachings of Mohammed or Mary Baker G. Eddy.
It is true that "every Jew has the right to call him-

self God's son" (p. 672), as Asch says in his de-

nial of the Divinity of Christ, but not with a cap-

ital S, as the story of the Nozarene in the New
Testament proves Him to be. Surely Asch must

know that denial of the Divinity of Christ is on

assault upon the basic principle of Christianity;

that it is basic to the belief of Protestant churches

that have adhered to the teachings of their six-

teenth and seventeenth century founders, as well

as the Catholic Chxirch, and non-Catholic Eastern

churches.

Rev. Henry Wallace Dowding, Episcopal Min-

ister, Norfolk, Va., says:

“If Christ is not Divine, then the whole system of

His teachings, miracles and sacrifices loses its

significance and power as a world religion . . .

then is He no longer in the world by His spiritual
presence, to see, to hear, or to save. He simply
was. but is no more, only as a memory, a record-

ed fact of history."
;

Rev. John S. Kennedy, Catholic Priest, Hart-

ford, Conn., says:

'The Central, turning point of the Gospels, is the

Divinity of Christl If Christ is not Divine, the

significance of His story shrinks almost to zero.

His commands lose their binding power. His Sac-
rifice loses its character and its force.

"If you read the Gospels, you will see that Christ

called special attention to His miracles as proofs

of His Divinity. He told the people that, if they
were unwilling to believe Him, at least they ought

to consider the nature and the import of His
marvelous works."

Denial of the Divinity of Christ is what we ex-
pect to see in a book written by a Jew on the life
of Our Lord and of St. Paul, save he be on his



13

way from the Synagogue to the Church. But,

with the New Testament as his source book, we
know that such a denial is not warranted. While

Sholem Asch was expected to take this usual

Jewish attitude, it did not justify his ignoring, mis-

representing, and giving a fantastic twist to those

things in the New Testament that affirm the Divin-
ity of the Nozorene.

From the point of view of good-will, which

Catholics, Protestants and Jews are trying to fur-

ther, one would expect this writer to refrain from

attempting "to bring the light of Jewish faith to

the world" in books that attack the foundation

principle of Christianity at the time when Jews
need, and are receiving the aid of Christions

throughout the world against anti-semitism. Sure-

ly anti-Christianity will not counteract anti-Semit-

ism. Of course, if it is the applause of Socialists

and Christian Scientists, that was aimed for, Asch

has hit a bull's-eye. The “New Leader," Socialist
weekly, said:

“Sholem Asch divests Jesus of the withered musti-

ness with which the pietists have endowed him,"

such as “Papini, the Christian, and other Christian

writers" (Chicago, Nov. 11, 1939).

The Christian Science Monitor of Boston said:

“The reconstructed liie of the Master in THE
NAZARENE may be quite repellent (as it is) to
those who look to Him as Lord and Saviour, as
Wayshower to mankind out oi seli-imposed bond-

age in which humanity has become completely

enmeshed."

Whether intentional or unintentional. The

Apostle and The Nazarene are on offense to tra-

ditional Christians who worship Jesus as their

Lord and their God; and hove a deep admiration

for St. Paul, Christianity's great theologian, in-

spiring teacher of "Christ and Him Crucified,"

and exemplar of charity, even towards the Jews

who persecuted Him.



14

After carefully reading Sholem Asch's skillfully

distorted rewriteup of the New Testament, of
which most of his two books are composed, one

is forced to the conclusion that if his power of

discernment were equal to his literary ability, he

would not assume to hove

“presented (his work) without detracting irom

the spiritual and religious value oi fundamental

Christianity . . . (and) as a bridge between the

two faiths . . . Judaism and Christianity" (em-

phasis mine).

If The Nazarene and The Apostle, which Sho-

lem Asch calls “one work," were intended to

“build a bridge between the two faiths," his eval-

uation of our Lord in his non-fiction “What 1 Be-

lieve," written between the time his two other

books were published in English (N.Y. 1941),

blasted it to smithereens. Therein he presents

Socrates as superior to Jesus.

This superiority is based upon the claim that

the Athenian philosopher died more heroically,

by taking the hemlock, than did the Redeemer,

Vi^o, through His love for man, permitted Him-

self to be misrepresented, falsely charged with

blasphemy, mocked, spat upon, scourged, crown-

ed with thorns, and crucified, when He could hove
called “twelve legions of Angels" to His defense.

Here is the blasphemy:

"Let US contrast the heroic and God-like death of

Socrates with the weak, human death of Him
who became for a great part of mankind the
symbol of divinity. Socrates died like a god,

lesus died like a weak man" (p. 40).

I have been asked:
"Is not some good likely to come out oi the writ-
ings of Joseph Klausner and Sholem Asch, which
have been widely praised?"

Perhaps, said I, for good has been known to
come as a result of evil. I appreciate the fact
that they are the first four books written by Jews,
in the languages of Jews, that deal with the lives



15

of Our Lord and St. Paul. They mark a break in

that Jewish bitterness of spirit among Hebrew and

Yiddish writers that would not tolerate a word

favorable to anything in the New Testament, es-
pecially for the purpose of claiming Jesus as a

Jew of Jews, who died a Jew.
If anything good comes from these books, it

will very likely be because some Jews may be
encouraged by them to study the New Testament
itself, instead of relying upon Jewish opinion for

an understanding of its contents. If so, some of

them may, by the grace of God, be brought to

the realization that Jesus is the Messiah the

prophets of old in Israel foretold to come; that He
established a Church to take the place of the

Temple which is no more; and that that Church

is the Jewish Theocracy universalized. They may
learn in the New Testament that the faithful Chris-
tian hating Saul, who, finding the religion of the

Messiah to be Judaism full-blossomed, devoted his

life to teaching and practicing those Christian

moral, sacrificial and sacramental principles that

ore the perfection of the Jewish way of life to
salvation.

THE CRUCinXION

I have been much interested of late in the
more-than-ever-before attempt being made in our
country to further an anti-New Testament concept
of the crucifixion of our Lord. It is an attempt
to take advantage of American sympathy for the
Jews, on account of the persecution suffered from
Hitlerism, to further the notion that the Romans,
and not the first century Jews, are solely to blame
for the death of Jesus. Jews are encouraged in
this view of the crucifixion by a number of doc-
trinally de-Christianized ministers, to whom Christ
is only a great and good man.



16

This shifting of guilt is practically new to

Jewry. It came from the made-in-Germany Reform

Judaism that came into existence during the first

half of the last century. No such claim had been

made by traditional Jews. “The Talmud knows

nothing of an execution of Jesus by Romans, but

makes it solely the act of the Jews," says Prof.

Travers Herford, a Protestant authority on the Tal-

mud, who is in high favor in Jewish intellectual

circles. I quoted him in the JEWISH PANORAMA,
along with Josephus, who said in the Antiquities

of the Jews, that “Pilate at the suggestion of prin-

cipal men among (the Jews) had condemned Him

(Jesus) to the cross."

A well financed campaign is being carried on
with the slogan “Anti-Semitism Is a Christian Sin,"

in which this issue is used as a means of arous-

ing hostility towards the Catholic Church, though

this unhistoricol claim regarding the crucifixion

is an assault upon the belief of traditional Prot-

estant churches as well.

A “Textbook Commission" has been organized
to lead in this agitation, headed by the editor of

an anti-Catholic, pro-Communist magazine, that

has obtained Jewish support in many ways. The
claim of this Textbook Commission, which aims to

censor school books, catechisms, and even the

New Testament, in order to take some Christian
historic truth out of them, or to amend them so
that they may be given a naturalistic slant, is right
up the Socialist-Communist alley. It was there-
fore no surprise to find the Socialist Party official

weekly dealing with “the ghastly melodrama of

the Passion, in which the Saviour of humanity is

killed by the Jews," under the headline, "The

Question of Anti-Semitism." In it the false and
offensive conclusion is drawn, that “Jew hatred

is the keystone of the theological system of Chris-

tianity" (“The Call," Chicago, March 2, 1940).



17

The latest Jewish book on the subject is “Who

Crucified Jesus?" (N.Y. 1942) written by Solomon

Zeitlin, professor of Rabbinical literature in

Dropsie (Jewish) College, Philadelphia. In this

claimed-to-be learned, objective history of the

crucifixion. New Testament texts are emasculated
and misused to fit in with the author's thesis.

The blame of the Jews, for contriving the death of

Jesus by the Roman soldiers, is shifted to “traitor-
ous Jews," “Quislings," “puppets of the Roman
authorities," who were not a part of the highest
existing Jewish tribunal of the time. By the way,

it is very interesting to note that the “Textbook

Commission" followed Professor Zeitlin's “Quis-

lings" concept, in “The Pledge," signed by' 1951

“Free Church Ministers" (who had evidently freed

themselves from the Gospel story of the cruci-

fixion), that appeared in full page advertisements,

published in a number of daily papers, under the

sensational, large, across the page headline

—

“SMASH AN’n-SEMITISM."

The pledge says in part:

“Jesus was not murdered by the Jewish people

. . . but by their enemies, the Quislings oi that

day hiding behind a synthetic 'Jewish Front' . , .
"

The assertion that “the Jewish people" of San-

hedrin-Herodian-Pilate days were not guilty of

the crucifixion is so plainly a denial of the au-

thentic story of the passion in the Gospels, that

it is surprising that ministers would sign their

names to such a denial.

That the Jews of Christ's day were led by

corrupt, grasping, politically-minded intriguing

leaders is a fact, sustained by what is said of

them in the Talmud, which I quote in the Jewish

Panorama. They tried Jesus, but, as “day broke,"

He was led by them into the whole Sanhedrin in

which others besides these leaders were in at-



18

tendance, most of them Pharisees, though the

priests were Sadducees. It was “the whole as-
semblage that rose and took Jesus to Pilate,"
after they, in the smaller Sanhedrin had adjudged

Him guilty. And the only reason they took Jesus
to Pilate is because the power to inflict the death

penalty had been taken away from the Sanhedrin
by Rome. That Sanhedrin was the Supreme
Court of Jewry, it acted with authority for the

whole of Jewry, the high priest in it occupying

“the seat of Moses."

Prof. Zeitlin, and the “free ministers," os well

as the Textbook Commission they support, disre-

gards the fact that the “crowds," who were part
of the “Jewish front," “persuaded" by their unholy

leaders, called for Pilate to release Barabbos to

them in preference to the release of Jesus, crying

out, "let Him be crucified." St. Matthew tells us
of it in his Gospel (27:20-23), which is authentic

history.

The author of “Who Crucified Jesus?" endeav-
ors to exonerate the Jews of the first century from

guilt by on ingenious claim, that two Sanhedrins

existed at the. time of the trial and crucifixion,

one political, made up of a group of “Quislings"

subservient to Rome; and the other a Religious

Sanhedrin, which alone could rightly claim to

have spoken with authority during the days of

Jesus. This claim may be quickly dismissed os
unhistoric and unsound. It has no standing in

the history of Jewry. It is a modem invention that
was conjured up in the mind of Adolf Buchler,

principal of the Jewish College in London, &ig-

land, about a half a century ago.

I do not purpose to go into the question of the

effect of the story of the crucifixion upon Chris-

tians, as I did in both the Jewish Panorama and

the Letters of a Hebrew-Catholic to Mr. Isaacs.

Suffice it to say, that while there is a tendency



19

of rough-necks and "kids" to call Jews "Christ-

killers" when in bad temper; as they call Negroes

"Niggers;" and Italians "Wop^" (just as Jews con-

temptuously call their fellow-Jews "Yids," "Kikes,"

"Lutvaks," etc.), we Christians know that the
study and love of Christ nailed to the Cross; the

meditation upon His Passion, leads to love and

not hatred of the Jews of today. Christians know

that no one truely loves Christ who loves not his
neighbor, though we know, to our regret, that
there are "Christians" who foil to include Jews
in their love of neighbor.

I was pleased with the timely address of

Bishop J. Francis A. McIntyre of New York the
other day, in which he dealt with the anti-Chris-

tian work of the Textbook Commission and Prof.

Zeitlin's "Who Crucified Christ?" It was delivered
before the "Ladies of Charity" in the Waldorf-

Astoria Hotel. The Bishop said:

"If one believes in the inspiration of the Scripture,

particularly of the New Testament; if one believes
in the Divinity of Christ; if one believes in the

crucifixion and the Redemption of Christ—^he is
anti-Semitic. This contention is a diabolical ex-

pression oi an absolute falsehood. It is difficult

to attribute such a statement to ignorance, and

one is compelled to view it as intellectual dis-

honesty.

"The movement behind this is entirely irreli-

gious ..."

The Bishop had the Jews in particular in mind,

who were being misled by the propagation of
the notion that the story of the crucifixion is the

cause of anti-semitism, when he said, what every

other bishop and priest would say to faithful Cath-

olics,

"As members of the Ladies of Charity you know

that charity does not envy, is not self-seeking,

does no evil, does not rejoice over wickedness,

but rejoices with the truth.

"The charity which you profess is the charity of

Christ as exemplified in that your mark of dis-



20

tinction is the Crucifix worn on your breast. The

charity which you practice is the charity which

is anti-no-person. It is only anti-sin. You are

not anti-anyone, you are even pro your enemies."

"THE DEVIL AND THE JEWS"

I wish Jews could be brought to the realization

of the universality of the Catholic sentiment voiced

by Bishop McIntyre, that the Catholic Church is

anti-sin, and not onti-any persons, no matter what

their religious belief may be. I say this because
only a few Jews realize that faithful Catholics are

even pro-enemies, as the Bishop said; that they

are faithful to Christ, who said of His crucifiers:
“Father forgive them, for they know not what

they are doing."

If, as 1 John 3:15 says,

"Everyone who hates his brother is q murderer.
And no murderer has eternal life abiding in
Him."

then is it hellish to further anti-semitism which

originated in hatred and continues so in spirit.

Therefore it did not surprise us, nor any of our

fellow-Catholics, to read of our late holy pontiff.

Pope Pius XI, telling the world in general, and

Hitler and Mussolini in particular, that “anti-Sem-

itism is a movement in which Christians cannot

share."

If anti-Semitism is hellish as we, in union with

the Jews, believe, then should Jews realize that

anti-Catholicism is equally hellish, for hatred is

as much the basis of one as it is of the other.

This hatred is engendered by anti-Christian books

from the pen of Jewish writers. Jews know that

the Catholic Church is the only world-wide Chris-

tian Church, and that it is “not politic," to say the

very least, to alienate her children from friendship

for the Jews, especially during these inhuman

times, by writings that offend the faith they hold



21

dear to their hearts. The wisdom of this was

recognized by Rabbi Joshua Trachtenberg of the

Temple of Peace, Easton, Penna., in his essay on

“How to Combat Anti-Semitism in America."

He said:

“It is not politic to press an argument which

might alienate a great many non-lews," espe-

cially when lews “must turn to their Christian

friends for defenders of democracy, for an effective

force behind its program."

But, strange to say, this timely advice was

entirely disregarded by the Rabbi of the Temple

of Peace himself, in The Devil and the Jews (Yale

Press, New Haven, 1943), a book he wrote that is
bound to "alienate" many “Christian friends" to

whom Jews “must turn for defenders" of their
rights.

The Devil and the Jews deals with what its

subtitle designates “The Medieval Conception of

the Jew and Its Relation to Modem Anti-Semit-
ism." It is not one-hundred per cent wrong in its

indictment (for that's what it is), as it lists injus-

tices Jews have suffered at the hands of persons

who were Christian in name rather than in spirit
during the Middle Ages. But they were injustices

for which the Church was not responsible, as I

said in my reply to Rabbi Hershel Levin of Spring-
field, Mass.

To analyze The Devil and the Jews would be

to write a book, for it is a moss of charges against

the Catholic Church, os well os misrepresenta-

tions and misimderstandings of Catholic teach-

ings, and the historic conditions that necessitated

her pronouncements.

The Devil and the Jews is as anti-Catholic as

“The International Jew," published by Henry Ford

some years ago, is anti-Semitic. It attributes to

the “Church of the Middle Ages" (which was,

of course. The Catholic Church, as Protestant

churches did not then exist) belief that the Jew is



22

the "devil incamal/' the "anti-Christ/' has "horns

and toil/' is "full of socery/' has a "distinctive and

unpleasant odor/' is a "host and image desecra-

ter/' "ritual murderer/' "infidel/' "heretic," etc.,

etc., which is believed by modem anti-semites.
"We need not quarrel," says Rabbi Trachten-

berg, "with how far back we must trace Ger-
many's psychic atavism" (whether to Nietzsche,

Wagner or others), for as far os the Nazi program

is concerned, "in the matter of Jewish policy it

assuredly—harks back to the Middle Ages" (p. 5).
Even the onti-semitism in Protestantism is at-

tributed by the Rabbi to the Middle Ages, for

while "The Reformation produced a marked

change in the superficial culture pattern of a

large part of the West, yet under the surface the

Middle Ages still dominate—and dominates—its
approach of the masses toward the 'Jewish ques-

tion' ..." (p. 217).
The Devil and the Jews is a vicious assault

upon the Catholic Churchy which Rabbi Trachten-

berg holds to be the source from which present-

day Anti-semitism stemmed. It goes beyond the

question of anti-semitism into an assault upon the

the use of sacramentals by Catholics, as well as

their prayerful "resort" to the intercession of "the

saints and martyrs of the Church," and to sacred

objects, which are listed in the book as port of the

"Sacred magic" of the Church. The Jewish press

hailed this assault upon Catholic belief and prac-

tice as:

"A brilliant and challenging book that demon-
strates how utterly irrational hatred of the Jew
today stems from the conditioning success, cre-

ated by the Church, which for centuries has made
the lew and the devil synonomous . . . The book
will not help the prejudiced mind. But it should

bring home to a minimum of intelligent readers
the enormity of Christianity's crimes of propa-

ganda and bestiality against twenty centuries of
battered sons of Israel" (American Hebrew," N.Y.,



23

Aug. 13, 1943; "The B'nai B'rith Messenger," Los

Angeles, Sept. 10, 1943).

I believe. Father Carty, that I am putting it
mildly when I say that the publication of these

books, during the present Jewish crisis, is unwise,

for they appear to me to be sharper than serpents'
teeth. You and I know that the ingratitude of

such writers wounds the souls of Christians in

general, and Catholic Christians in particular,

who are one in sympathy, material aid, and pray-
ers for the rehabilitation and repatriation of the

persecuted Jews on the basis of equality with all

other citizens in their respective countries.

PALESTINE-ZIONISM

My mind was very much occupied with the
question of Palestine while with you in Chicago,

not merely because I was booked to speak there

on the subject, but on account of the unwisdom

of the high-pressure campaign the Jews have

been conducting in our country for the transfor-

mation of the whole of Palestine into a Jewish

State. This was due to three reasons in particu-

lar. First, because I firmly believe that the Zion-

ists are leading "an already agonized Jewry

along a heart-breaking path of disillusionment

and frustration," to use the words of the American

Council of Judaism, Inc., a maligned minority

group of Rabbis and prominent Jewish laymen

who are opposed to a Jewish State, holding that

Jews are a religious community and not a na-

tionality. Second, because I believe that success

in propagandizing Great Britain, through the

United States, into making Palestine a Jewish

State against the will of the Arab population,

would very likely result in a slaughter of the Jev/s

now inhabiting Palestine. Third, because I be-
lieve that such agitation is injurious to the war



24

effort of the United Nations, as did Sir Isaac

Isaacs, former Governor of the Commonwealth of

Australia, who called upon his fellow-Jews re-
cently to abondon their Zionist pressure upon the

British Government, since “everything depends

upon victory, therefore we cannot afford to an-
tagonize the Moslem world."

The Zionist compaign centers, as you know, in

the demand for the abrogation of the British White

Paper of 1939, which I enlarged upon in the re-

cent edition of the Jewish Panorama. The primary

objective of this White Paper was to emphasize

the fact that the British Government does not, and

never did express, itself as favorable to trans-

forming the whole of Palestine into a Jewish

State; and to make known that, after a certain

date, no further Jewish immigration into Palestine

would be permitted against the will of the non-

Jewish part of the population.

To analyze the Zionist-Arab-Palestine situa-

tion, it is necessary to hark back to the Balfour

Declaration (1917) in which the Zionists were told

that:

"His Majesty's Government view with iovor the

establishment in Palestine of a National Home
for the Jewish people ..."

The discussion of this "view" of Great Britain

centers on the question of the term “Homeland."

Does it mean “the establishment in (that is with-
in) Palestine of a National Home"? os the words

permit us to conclude, or that the whole of Pal-

estine was to be transformed into a homeland?
which would make it a Jewish State.

The term “Homeland," never before used in a

constitutional charter, was evidently deliberately
selected in order to ovoid a revolt on the part of

the Arabs, which the term State was considered
certain to arouse. The Arabs tmderstood the ruse.

They had lined up with Great Britain against the



25

Turkish ruler of Palestine during World War L
in the belief that Palestine was to be a part of the

"Arabian Empire of their dreams," and they were

determined not to be sidetracked by the term

"Homeland" into believing that no attempt was

being made to thwart their expected Palestine
State. The Arabs went on strike as a protest

against the Balfour Declaration os soon as it was

proclaimed; followed later by riots, in which Jews,

Arabs, British officials, police and soldiers were

injured ond murdered. Thus Great Britain was

forcibly informed of the unwillingness of the Arabs

to tolerate their native land being transformed

into a Jewish State.

The Balfour Declaration was the real begin-

ning of the clash of these two peoples—both
Semites—^who were insisting upon their conflict-
ing national ambitions. Their differences have

increased with the years, as the Menovah Journal,

the leading Jewish cultural quarterly, noted re-

cently:

“For two decades the Arabs have resisted the

building oi a Jewish National Homeland with

mounting iury and cumulated effectiveness" (N.Y.,

1943 ).

The protests of the Arabs forced Great Britain to

more and more clearly define her intention.

Sir Herbert Samuel, a faithful Jew, who was

the British High Commissions in Palestine (1920-

1925) imtil disturbed conditions compelled a

change from a civil to a military High Commis-

sioner, said (1921):

“The Balfour Declaration means that the Jews,

who are a people scattered throughout the world

. . . shall be enabled to found here their home

. . . within the numbers and the interests of the

present population."

The continuing disturbances caused Winston

Churchill, as British Minister of State for the Col-

onies, to issue the White Paper of 1922, in which



26

he plainly declared:

"When it is asked what is meant by the develop-
ment of a Jewish National Home in Palestine, it
may be answered that it is not the imposition of
a Jewish nationality upon the inhabitants of Pal-
estine as a whole, but the further development of

the existing Jewish community, with the assist-

ance of Jews in other parts of the world, in order

that it may become a centre (emphasis mine) in
which the Jewish people as a whole may take,
on grounds of religion and race, an interest and

a pride."

In this 1922 White Paper, Secretary Churchill

went on to say, at the time when there were only
80,000 Jews in Palestine, that a “home" already

existed os was promised, which had "character-

istics" that are "national," viz:

—

"Its own political organs; an elected assembly
for the direction of its domestic concerns; elected

councils in the towns; and an organization for the

control of the schools. It has its elected Chief

Rabbinate and Rabbinical Council for the direc-

tion of its religious affairs. Its business is con-

ducted in Hebrew as a vernacular language, and

a Hebrew press serves its needs. It has its

distinctive intellectual life and displays consider-

able economic activity. This (Jewish) community,

then, with its town and country population, its

political, religious and social organizations, its

own language, its own customs, its own life, has,
in fact, 'national' characteristics."

Proceeding still further, Churchill said,

"This, then, is the interpretation which His majes-

ty's Government place upon the Declaration of

1917, and, so understood, the Secretary of State

is of the opinion that it does not imply anything

which need cause alarm to the Arab population.

The growing hostility of the Arabs of Palestine

—supported by the whole Arab world—due to the
highly financed, world-wide propaganda for the

transformation of Palestine into a Jewish State

continued. Besides, the threatening war with

Germany, which Great Britain was expecting to

take place any moment, caused the British Gov-



27

eminent to issue the White Paper of 1939. In it

the Jews were told in a positive manner that

Great Britain did not intend to establish a Jewish

State against the will of the Arabs,

To quote:

oi Palestine or disappointment to the Jews."

'The terms of the Balfour Declaration do not con-

template that Palestine as a whole should be con-

verted into a Jewish national home, but that such

a home should be founded in Palestine . . . His
Majesty's Government now declares unequivo-
cally that it is not a part of their policy that Pales-

tine should become a Jewish State . . . that the

Arab population should be made subjects to a
Jewish State against their will."

ThU 1939 White Paper, issued a few weeks

before World War II began, limited immigration
of Jews into Palestine to 75,000 during o period of

five years, which ended March 31, 1944. After

that date, further immigration unto Palestine was

to depend upon Arab acquiescence. This immi-

gration provision is the crux of the Jewish oppo-

sition to the White Paper of 1939. With immigra-

tion unlimited (which no country permits), the

Jews, who far outdo the Arabs in business, build-
ing, and propaganda ability, would supplant the

natives with on immigrant population, and thus

make the expected Palestine State a Jewish State.

The Zionists claim that the immigration provi-

sion in the White Paper is a violation of the Man-

date under which Great Britain governs Palestine,

as Article 6 says that “the Administration of Pal-'

estine shall facilitate immigration."

The Mondate does so declare, but it is preced-

ed with the declaration that the Administration

should see “That the rights and position of the

other sections of the population (in Palestine) are

not prejudiced;" and the obligation, to “facilitate

immigration" is followed by the qualifying clause
—“under suitable conditions." Conditions were
considered to be unsuitable for further immigra-



28

tion when Malcolm MacDonald, Colonial Secre-
tary, reported (1939) that;

"Arob hostility towards the lews in Palestine has
been whipped up to a passionate heat; there is
no security oi life, or limb ior the citizens oi the
Jewish National Home; their orange groves have
been destroyed; countless acts of sabotage have
disturbed and hampered the economic life of the
community, which is only being maintained at
the present level by an extraordinary expenditure
of money and lives ..."

Conditions were considered to be unsuitable

for further immigration, as I think they were, when
the protests of the Arabs against being displaced

and governed by a foreign population in their

native land, which protests had the support of the

whole Moslem world, might hinder the progress

of the war that Great Britain was on the verge of

entering, which took place shortly after British

White Paper of 1939 was issued, in which a limit

was set for Jewish immigration into Palestine.

This action on the part of Great Britain is not

to be dismissed by derisively dubbing it "appeas-

ing the Arabs," as the Zionists have been doing.

If it is appeasement, then is it so in the best sense

of the term, for it minimized the unrest due to in-

sistence on the part of the Arabs upon their right

to govern their own land.

When Zionists declare that article 6 of the
Mandate was violated, they close their eyes to

the fact that the Administration did "facilitate"

the immigration of about half a million Jews into

the "National Home in Palestine" since the Bal-

four Declaration was issued.

The seriousness of the immigration question

was first brought to the attention of the British

Government by High Commissioner Sir Herbert

Samuel when he advised his Govenunent of the

hostility towards Jewish immigration. This con-

tinued to be the crux of the Palestine question



29

with “growing fury," os Sir Herbert Samuel said

nine years after he ceased to govern Palestine:

“No one thinks that the political situation shows

any appreciable improvement. Arab antagonism

to the whole enterprise of the Jewish National

Home persists; it is especially directed against the
continued Jewish immigration" (N.Y. Times. July

29. 1934).

The hearts of Americans of all religious faiths

were touched, as they should be, by the persecu-

tion the Jews had suffered, and continue to suffer,

in Nazi dominated lands. The Zionists took ad-

vantage of that sentiment to cause a nation-wide

demand to be made upon Congress to call for the
abrogation of the British White Paper of 1939, so

as to allow an unrestricted number of refugee

Jews to be admitted into Palestine, without any

consideration of the will of the Arabs. So suc-

cessfully did the Zionist propaganda misdirect

this laudable sympathetic feeling of Americans

for the persecuted Jews, that the Foreign Affairs

Committee would have reported a resolution to

the House of Representatives for the abrogation
' of the White Paper were it not for General Mar-

shall who checked the action, by convincing the
Committee of the unwisdom and the danger of

such a resolution as the Zionists demanded, be-

cause it “would be prejudicial to the prosecution

of the war."

Many of our unwise, good-hearted non-Jewish
Americans, who have been propagandized into

demanding on umestricted immigration into Pal-

estine, are unaware, or disregard three facts.

First, “A national home in Palestine" was prom-

ised in 1917 as a religious and cultural world

—

centre for the Jews, and not a place for refugees,

for there were none in the world at that time.

Second, that only a maximum of 100,000 Jewish
immigrants per year could be accommodated, to

use Zionist figures, which means that it would



30

take twenty years to get the estimated two mil-
lion Jewish refugees into Palestine. Third, the

Zionists with British Government odd, hove been
unable to get the 75.000 Jews into Palestine during
five years, 1939-1944, that the British White Paper
permitted legally to enter. Foreign Secretary An-
thony Eden said in the House of Commons:

"We have 30,000 vacancies in Palestine. We
wont to get the children there, and, despite the
transport difficulties, we would like to moke spe-
cial efforts to do so, but we cannot get them out
without the oid of Sofia and Berlin."

The Zionist propaganda seems to hove caused
right reasoning to flee from the minds of many
persons who usually take a sensible view of the
application of democratic principles. Dr. Daniel

Marsh, president of Boston Univeraty. is one of

many persons I hove in mind, whose printed
statements are on my desk. While faring the
platform at the New England Zionist Convention
with Chairman Weizmonn, the World's foremost

Zionist leader, he is reported in the "Jewish Ad-

vocate" to hove declared:

“In favor of applied democracy . . . wherever in

the wide world the people are willing to give it

a trial. I am therefore in favor of giving Palestine
to the Jews as a Notional Home."

The first part of the Doctor's declaration swears

at his conclusion. It is like the logic of the Eng-

lish woman in an American hotel, who, holding
her menu cord at arm's length, spoke in a tone

of horror, “Baked Indian pudding! Con it be

possible in a civilized country?" Is it possible

that the president of Boston University imagines

democracy is given a trial by transforming Pal-

estine into a Jewish National Home against the
will of the majority of people who inhabit the
country? Yet this concept of “applied democ-

racy" was made at a Zionist Convention that de-
manded not only “a Jewish Commonwealth in



31

Palestine." but one "in which Transjordania (an

independent State in the Eastern side of the River

Jordan) be included as an integral part" (Boston,

July 18. 1941),

The Palestine Ro'vai Commission of Inquiry,

in its Report to Parliament (1937), expressed a

more rational, and therefore more logical concept

of “applied democracy" than did Dr. Marsh."

I quote from its Report:

"To foster Jewish immigration in the hope that it

might ultimately lead to the creation of a Jewish

majority and the establishment of a Jewish State

with the consent or at least the acquiescence of

the Arabs was one thing. It is quite another

thing to contemplate, however, remotely, the forci-

ble conversion of Palestine into a Jewish State

against the will of the Arabs. For that would

clearly violate the spirit and intention of the

Mandate System. It would mean that national
self-determination had been withheld when the
Arabs were a majority in Palestine and only con-

ceded when the Jews were a majority. It would
mean that the Arabs had been denied the op-
portunity of standing by themselves: that they

had, in fact, after an interval of conflict, been

bartered about from Turkish sovereignty to Jew-

ish sovereignty."

If the sincere proponents of the proposition to

make the whole of Palestine a Jewish State,

against the will of the people who have inhabited
it for more than a thousand years, were to study

the Balfour Declaration, along with the Mandate

and the official documents issued by the Manda-
tory power since the Declaration was proclaimed,
instead of depending upon the opinions of Zion-

ist propagandists, they would very likely realize

that there is no sound basis for their concepts.

The promise in the Balfour Declaration "in

favor of the establishment in Palestine of a na-

tional home for the Jewish people," is followed by
this qualifying clause:

“It being clearly understood that nothing shall



32

be done which may preiudice the civil and re-
ligious rights oi existing non-Jewish communities

in Polestine . . . " (emphasis mine).

This is but a repetition of Article 2 of the Man-

date. viz:

“The Mandatory shall be responsible . . . also tor

safeguarding the civil and religious rights of all

the inhabitants of Palestine ..."

The question of import is, whether the “civil

rights" of the Arabs are “prejudiced" by an in-

flux of immigration who propose to out-number,
and to out-buy the land, of the native majority?

I believe they are. The warrant for fear on the

part of the Arabs, that their majority status in

Palestine is endangered, is evidenced by the fact

that the Jews, who only represented 9 per cent
of the Palestine population in 1917, when the Bal-

four Declaration was issued, represented 35 per

cent of the population in 1939, when the British

White Paper was issued. This large increase of

percentage of Jews was due almost entirely to

immigration, whereas the growth in the number

of Arabs in Palestine was a natural increase; as

Arab fecimdity is four children per family, where-

as the overage of the “Westernized" Jews that

entered Palestine is one child per family.

You and I are well oware of the love in the

hearts of Jews for Palestine. Their mournful holy

cry, "How shall we sing the song of the Lord in
a strange land," where their faith was scoffed at,

has echoed throughout the centuries from the

time they were held captive in Babylon. But that

was the prayerful heart-longing of religious Jews,
of whom the Orthodox Jews of today ore the de-
scendants in faith. They longed to return to the

land where their Temple was located; the only

place where their priesthood could fimction;

where they could “sing the song of the Lord"

while the sacrifices ordained by God, through



33

Moses, were offered to God; things that traditional

Jews continue to pray for today, even though

they exist no more, and con never exist again,

as I prove in the Letters to Mr. Isaac. But Zionists

do not wont to go to Palestine to sing the song of

love of the Lord, as nine-tenths of them are non-

believers in a Jewish priesthood, temple, sacri-

fices. or prayers at the Wailing Wall.

I continue to hold to the view expressed in the

Jewish Panorama, that the only claim that the

Jews of the world could possibly moke to govern

Palestine, if there is such a thing os a legitimate

claim, is a religious claim on the part of those

Jews who want to go to Zion to prayerfully await

the coming of the Messiah (whom they do not

recognize to have already come in the person of

Jesus). Any other claim made by Jews for Pal-
estine would be political or racist. The political

claim is invalid os it is a violation of the principle

of government by the consent of the governed;

and the Zionist racial claim is as objectionable

os Nazi racialism to those persons who believe in
the equality of all races in the sight of God, Who
has endowed all men- with natural rights what-

ever the race may be to which they belong, or
the religious faith they profess.

Zionists, with minor exceptions, are not yearn-

ing to sing a song to the Lord in Palestine, as I

said a moment ago. Organized Zionism is politi-

cal and not religious in origin, principles and

objective, which I made plain in the Jewish
Panorama. George Finkel, a Zionist leader, ex-

pressed the view of all Zionists when he said in
the Jewish press,

. the injection of a religious corgument into

the Palestine question is off tangent. Zionism is

not an anti-religious movement ... it is not a
religious movement either." ''B'nai B'rith Mes-
senger/' Los Angeles, March 19, 1943).



34

The secular characier of the World Zionist

Movement was seen in the makeup of the dele-
gates in its last Congress, just prior to the out-

break of the present World War (1939), who were
largely rationalists. Only 67 of the 532 delegates

represented the Midrachi, the Orthodox religious

Zionists. They seek:

"A Jewish State in Palestine on the basis oi the

Torah (Books oi Moses). It is the Zionism oi the

synagogue and the liturgy, with no secular re-

strictions. It is primal Zionism oi Jewish tradition,

oi the Torah, Prophets and the Talmud. It arises

irom the pure iount oi Israel's iaith." (Editorial.

"The Jewish Outlook," N.Y.. Nov.. 1943).

A Jewish State in the Orthodox sense of the term
is a Theocratic State, and the Zionists hove no

use for such a Torah State. The Orthodox Jews

lived in harmonious relations with the Arabs be-

fore the advent of political Zionism, for their ob-

jective was religious, not political. They believed

that with the coming of the Messiah Palestine

would be restored to the children of Israel, and

not by political means. Were it not for Hitlerism

it is very likely that they would never hove sent

delegates to the World Zidnist Congress.

The irreligion of the political Zionists caused

the Mizrachi, the Orthodox Jews, to dedicate a

Sunday to fasting and prayer. In reporting it,

the Christian Science Monitor's Jerusalem corre-

spondent, said that "a special service was held

at the Wailing Wall, where divine aid was in-

voked against the law 'giving Zionist free-thinkers

an opportunity to. establish in Palestine a com-

munity bereft of holiness and imposing an alien

culture and moral turpitude upon just men'

"

(Jan. 24, 1928). The Orthodox Jews also protested

against the granting of immigration certificates

to the Zionists. The Palestine Royal Commission

of Inquiry said in its report to Parliament:



35

'The non-Zionist Orthodox Jewish Community (in

Palestine), is known to hove deplored the increas-
ing tendency towards secularism, and it has long

carried on a stubborn dispute with the Jewish

Agency with special reference to the allotment

el immigration—certificates" (1937).

Joseph G. Harrison, another staff correspondent of

the “Christion Science Monitor," reporting recent-

ly to his paper from Jerusalem, after telling of

“the Jewish attitude in Palestine towards the

Arabs," proceeds to say:

"A still further complication is introduced by the

fact that modem Jewd from western Europe and
America have little sympathy and much contempt
for the Orthodox Jew who wears sidecurls and
gabardine and mourns at the Wailing Wall" (Bos-

ton. June 17, 1943).

Modem Zionism is universally recognized by
Jews to be political Zionism, therefore its claim

to Palestine is political, nationalistic,' and on this

ground I hold Zionists have no legitimate claim

whatsoever. Aside from the principle of self-

determination (which alone gives the Arabs a

right to object to Palestine being made a Jewish
State), the jninciple that Blackstone applies to

property, applies to the right of the Arabs to rule

Palestine (though always with due regard for the

rights of minority groups), viz, that, effluxion of

time matures into the right of ownership. The

Arabs hove been the overwhelming majority of

the Polestine population for nearly thirteen cen-

turies before Modem Zionism was known, during
four centuries of which they were forcibly sub-

jected politically to Turkey. Again, the dictum

“possession is nine parts of the law," demands

that those who seek to deny the Arabs the right

to political control of their land must show the

existence of flaws in their title. This the Zionists

have not done, ond cannot do.

There is no need of my telling you. Father
Corty. of my feeling of good-will towards my



36

iellow-Israelites, for you have read of it in the

Jewish Panorama and the Letters to Mr. Isaacs,

and hove heard expressions of it to you person*

ally, and in my public addresses. To feel other-
wise toward them, especially while they are suf-

fering hardship beyond the power of the pen to

depict, would be a sin against Christian charity,

of which I would hate to be guilty. But Christian

regard for their suffering does not demand that I

becloud my vision of the unwisdom of the Zionist
campaign, good-intentioned though it be, espe-

cially when I am firmly of the conviction that the
"already agonized" Jews are being led along the

road, not only of "disillusionment and frustra-

tion," but physical agony os well.

I believe, as stated before, that the Zionist

propagandized demand for a Jewish State has

intensified Arab hatred of the Jews and Jewish

hatred of the Arabs, and that, if continued, it will

most likely end in the slaughter of the Jews living

in Palestine, or, at best, the militarized ghettoizing

of them. One does not have to assume the atti-
tude of a prophet to come to this conclusion, os
the evidence at hand plainly foretells it. Of the

many expressions of opinion along these lines
from the pen of keen observers, I hove selected

one from a Jew, C. L. Sulzberger, who, in a wire-

less from Cairo to the New York Times, whose
representative he is in the Near East, says, under

the following headlines:



37

PALESTINE FACES CLASH AFTER WAR

Jews and Arabs Are Arming and Training

Guerillas for Expected Conflict

BOTH SIDES HIDING GUNS

Outbreaks Are Not Likely as Long as Big

Allied Forces Remain on Guard

"Cairo, July 31, 1943—The turbulent question of
Palestine and the rival interests in that holy land

of Jews and Arabs is becoming of paramount im-

portance to the United Nations . . .

"Dangerous potentialities are shaping themselves.

While there is no reason to anticipate an immedi-

ate explosion while many allied troops are pres-
ent, if the situation is ignored by the United Na-

tions it is likely to end in terrible bloodshed.

"Already determined factions of Jews and Arabs

are secretly engaged in preparations for militant

action. Arabs and Jews have been buying arms

and ammunition. One observer estimates that

the Arabs have hidden 80,000 rifles and a large

supply of ammunition and machine guns, mortars,

and hand grenades.

"The Jews, as well as the Arabs, are building a

formidable secret force. It is estimated they have

30,000 rifles and revolvers, about 2,000 larger

weapons, much ammunition and grenades and
infinitely greater scientific resources for the manu-

facture of explosives. About 20,000 young Jewish

men and women, who have been in various Allied
services, will return to Palestine after the war as

experts in the handling of arms.

"The training of guerrilla fighters has been pro-

ceeding secretly among Jews and Arabs through-

out the war, while it is common for Arabs to carry

arms there are scant signs of organization of their

preparations.

"The Jews have two schools of thought, the So-

cialist party and the Middle-class elements, who

believe in self-defense only, and the militant Revi-

sionists in the Nationalist Military Organization,

who believe that offense is the better part of

defense,

"Most of the Arabs' arms are hidden in mountain

caves, orange groves, and out-of-the-way places
•t



38

''United Nation leaders cannot ignore these prep-

arations which may lead to riots and programs
throughout the Near East unless the entire Pales-

tine question is handled with fairness and firm-

ness/'

TWO CONSTRUCTIVE PROBLEMS
Two things in particular were in my mind

while writing this all too long an epistle. First,

the unwisdom of Jews who put out books during
these anti-Jewish days that offend Christians; and

the injustice from a democratic point of view, os

well as the futility of the Zionist-Polestine propa-

ganda of my fellow-Israelites, for whom 1 hove a
natural affection, even though I am separated
from them in religion. Second, the consideration

of a constructive suggestion regarding two im-

mediate issues, which are of Christian as well as

Jewish concern. They ore the refugee problem;

and safeguarding the exercise of the rights of

minority groups in the Neor East in the constitu-

tional makeup of the coming Federation of Arab

States.

REFUGEE PROBLEM

The issue of immediate import is rescuing

refugees from the clutches of the Nazi dominated

coimtries. It was the special concern of the Ber-
muda Conference of the United Nations. We hove
only been given a glimpse of its proceedings, no

doubt, for good and sufficient war reasons.

The Bermuda Conference was a disappoint-
ment to the Jews, who held that it "constituted a
sad and sordid chapter in the most tragic volume

—that of 1943—of Jewish history," on account of
refusal to give Jewish refugees special considera-

tion. This matter was brought up in the House
of Commons, where Anthony Eden said that
measures were designed at the Confermice to



39

improve the chances of alL and not only the Jew-

ish unfortunates who want to escape from Nazi

savagery. And the Undersecretary of Home Af-

fairs, who had attended the Conference, told the

Commons that

"Not only Jews, but a majority of the 120,000,000

victims of Nazi aggression in occupied Europe,

would for the most part, if they could, escape

from the territories in which they are held prison-

ers. The problem far transcends consideration of

nationality or religion ..."

Palestine may be dismissed as a solution of the

Jewish part of the refugee problem. Palestine as

a whole is not at all likely to become a Jewish

State. The best that may be expected is some
kind of a compromise, which we may rest assured
both Churchill and Roosevelt would like to bring

about. The chances are that such a compromise,

whatever it may be, will not be to the liking of the
Jews or the Arabs. Whatever the settlement may
be, even if it includes the abrogation of the British

White Paper of 1939, it would only permit a small

percentage of refugee Jews to become part of the

"homeland" during the present war, the period

during which the harboring of Jewish and Chris-

tian refugees is of vital humanitarian import. I

am therefore convinced that the Zionist propa-
ganda has been a disservice, in that it has built

up an unattainable hope in the minds and hearts

of persecuted Jews, which adds to their affliction.

The harboring of refugees is a Christian as

well as a Jewish problem; a fact that the Zionist

propaganda has virtually ignored. I am a great
admirer of the propaganda ability and zeal of the

Zionists. ' Their lobbying, moss meetings, ban-

quets, advertising, broadcasting, clever newspa-

per service, and other high-pressure propaganda
has led millions of Americans to imagine that the

refugee problem is a Jewish problem only, and
that the remedy lies almost exclusively in the



40

abrogation of the British White Paper of 1939.

I believe that their propaganda skill would be of

constructive value, if used, in co-operation with

Christians, for the creation of a public sentiment

that would influence the non-Hitler countries of

the world to harbor proportionate numbers of

refugees, without regard to their nationality or

religion, at least until they are repatriated.

FEDERATION OF ARAB STATES

I am of the conviction that one of the best
services the Zionists could render, in addition to

working in co-operation with Christians for the

welfare of refugees of all faiths, is to awaken

Jewry to the import of the Federation of Arab

States, now in the making; and encouraging a
constructive attitude towards it. This was sug-

gested to me by an article that appeared recently
in America, from which I purpose to quote a little

later on. To the coming Federation of Arab States

the 600,000 Jews in Palestine will most likely be

subject; therefore Zionists throughout our country

should be awakened to the realization that the

interests of the Jews in Palestine as well as the

interests of Christians throughout the Near East,

are dependent upon provisions in the constitution

governing the Federation that will safeguard

their liberties.

I believe it would be wise to awoken a fuller

realization on the part of Jews than now exists,
that Palestine is as much an Arabian world issue
as the Zionists have made it a Jewish world issue,
with the Arabs having territorial advantage, as

nearly all of them live in Asiatic and African lands

that virtually surround Palestine. This was noted
by Dr. Abram Leon Sacher, the Jewish historian,
who says, in Sufferance is the Badge, under the
headline—Arab World: Semites Become Anti-



41

Semites, which in itself tells the story, that:

"the whole Arab world has been taught to believe

that the issue in Palestine is not local, but it con-

cerns the honor of race and (Moslem) faith.

Hence half a million Jews in a vast sea of Arabs

see lengthening, creeping doom in every pass-
iiig crisis."

Christians in the Near East are somewhat in

the same danger as are the Jews, in the sense of

that part of Dr. Sacher's observation 1 have under-

scored. This unity of interest a representative of

the
.
Jewish Agency (that governs Jewish affairs

in Palestine) learned and reported to the Jewish

Chronicle of London, Eng. (Oct. 29, 1943). This

report came after "a visit to Lebanon to sound

its new president. Sheikh Bishara Khowry," a
Christian Arab, who favors a Federation of Arab

States. The report says:

"It was pointed out (to the Jewish representative)

that both Christian Lebanon and Jewish Palestine

occupy similar positions—namely, isolated min-
ority islands in a large Moslem sea, and it might

accord with their common interests to find a

broader political understanding . . . Consequent-

ly. if a proper
.
approach can be found between

Palestinian Jewry and independent Christian

Lebanon, both would benefit, the latter principally

through having a friendly neighbor helping to

withstand the effects of oriental intrigue."

The American Jewish Committee notes a seri-

ous cause for fearing possible doom for both Jews

and Christians in the Near East, in its study of

Jewish Post-War Problems (Unit VI, 1943), To

quote:

"According to the tenets of the Moslems, Church

and State are merged . . . Liberal religious ten-

dencies such as are found among Jews and Chris-

tians have only recently begun to appear among

them . . . The political rulers are also the reli-

gious heads . .. . According to Islamic theology,

both Jews and Christians are looked upon as

‘unbelievers' who must not exercise any rule over

believers, and must not even be allowed to enjoy

equal rights."



42

Thus we see the danger that confronts Chris-
tians as well as Jews in the Near East, though to

a lessor degree, as Christian Arabs in Palestine

and Lebanon have not been taught a nationalism

that assaults the nationalist rights of the Moslem
Arabs in Palestine as have the Jews,

This question is dealt with in an able article

in “America" (N.Y. March 4, 1944), from the pen

of Rev. Thomas J. McMahon, S.T.D. National Sec-
retary of the Catholic Near East Welfare Associa-

tion. under the Informative headline—^Islands of
Christianity in the Rising Moslem Sea. It is the

recognition of the fact, of which only a small num-

ber of Jews are conscious, that the hostility of the

Arabs towards political Zionists is due to the clash

of their European mentality, customs, maimers,

and ambition, with the Asiatic mentality of the

Arabs; whereas Arab opposition to Christians has

Invariably been centered in religion.

Dr. McMahon notes a new stage in the devel-
opment of the Near East. This has very likely

been caused by the enterprising Jewish introduc-

tion into Palestine of modern buildings, welfare

works, agriculture, etc.; the Arab contacts with

Americans and Britishers during the present

World War, as well as the prospective develop-

ment of the wonderful Arabian oil resources.

Dr. McMahon says:

"We can look iorward to a close collaboration oi
an Arab Nation with the nations oi Europe in the

field oi technical progress and economics, ii only

because such will promote the self-interest oi the

Moslem rulers. Yet these purely material ex-

changes and relations will mean practically noth-

ing if the Arab world oi tomorrow . . . continues

to practice within itself a spiritual life which is

intolerant and exclusive."

Having a constructive conception of the Near

East situation. Dr. McMahon suggests a safeguard

against Islamic intolerance, which I believe it

were well for the 2Uonists to echo throughout the



43

world. Its adoption is most timely and necessary

to safeguard the life, liberty and property of the

Jews living in Palestine, whose future may be a
bloody one if not safeguarded. It is the adoption

by the coming "Arab Nation," or Federation of

Arab States, of a constitutional provision that will

guarantee the free exercise of the liberties of

minority groups in Arab lands, as those liberties

of minorities are guaranteed and safeguarded in

the United States and the British Commonwealth

of Nations. To quote from America:

''Genuine guarantees can come to the minorities

(in the Arab world) only through the adoption of

a constitution which will rise above consideration

of sectarianism and will apply to every citizen,

with respect for his opinions and religious be-

liefs/'

'The citizen of the 'Arab Nation' must not be

ostracized for racial or political beliefs and he

should never have to suffer persecution from civil

authorities or others because he has abandoned

the national religious faith, or because he follows

the faith of his fathers. There are humanitarian

considerations which, because of tragic events

over thirteen centuries, should be a constant pre-

occupation of postwar planners."

With these two positive proposals, which I hope

the Zionists will consider, I come to the end of my
story. I prayerfully hope the good God will give

Jews the blessed wisdom that will cause them to

refrain from penning books that offend Christians;

and to cease their hostility—provoking Palestinian
demands that is as far from realization as the pot

of gold at the end of the rainbow. Thus will the

co-operative action of Jews with Christians be

possible for the establishment and maintenance of

peace and good-will in the land that should be

Holy in spirit as well as in name.

With friendly greetings, I am.

Sincerely yours in The Lord

DAVID GOLDSTEIN.

Astor P. O.

Boston, Mass.



INDEX

"America" 42. 43

American Council of Judaism 23

"American Hebrew" ..10, 22

American Jewish Committee 41

Anti-Christian Books 7

Anti-Semitism 12, 16, 19, 40

"The Apostle" 7. 10

Arabs 4. 5. 24. 26. 29. 31. 32, 35, 37-43

Asch, Sholem 7, 8, 9, 11, 13, 14

Balfour Declaration 24, 25, 26, 27, 28

Barron, Dr. Salo W 3
Bermuda Conference 38

Birth Rate 6

"B'nai B'rith Messenger" 22, 33

British White Paper (1922) 26

British White Paper (1939) 4, 24

"The Call" 16

"Christian Science Monitor" 13, 35

Churchill, Winston 25, 26

"The Crucifixion" 13, 15, 19

"The Devil and the Jews" 20-23

Divinity of Christ 11. 12

Dowding, Rev. Henry Wallace 12

Eden, Hon. Anthony 30

Federation of Arab State 40-43

Finkelstein, Rabbi Louis 3

"From Jesus to Paul".. 7

Herford, Prof. Travers 16

Hitler 1, 6. 7. 40

Immigration 6, 27, 28, 29, 32

Isaacs, Sir Herbert 25, 28

Isaacs, Sir Isaac 24

"Jesus of Nazareth" 7, 9

"Jewish Advocate" 30

"Jewish Chronicle" 41

"Jewish Outlook" 34

Jews a Problem 4



Kennedy, Rev. John S 12

Klausner, Prof. Joseph 7, 8, 9, 10, 14

Levin, Rabbi Hershel 2, 3, 4, 21

Marsh, Dr. Daniel 30

Marshall, General 29

“Menovah Journal" 25

Mizrachi See Orthodox

Middle Ages 2, 22

McDonald, Hon. Malcolm 28

McMahon, Rev. Thomas J 42

McIntyre, Bishop J. Francis A 19, 20
“The Nozarene" 10-14

"The New Leader" 13
Orthodox Jews 34

Palestine 7, 23, 24, 26, 27, 28-33, 38-42

Palestine Royal Commission 31, 34-35

Palestine-Zionism 23-38

Paulinism 9

Pius XI 3, 20

Pius Xn 3
Reform Judaism 9, 16

Refugee Problem 38-40

Sacher, Dr. Abram Leon 40

Sanhedrin 11, 17, 18

Socialists 13

Soviet Union, Stalin., 4

Sultzberger, C. X 36-37

Talmud 11, 16

Textbook Commission 16, 19

Trachtenberg, Rabbi Joshua 21

Two Constructive Problems 38

Universal Jewish Encyclopedia 9

Weizmonn, Prof. Chaim 30

ZeitUn, Dr. Solomon 17-19

2!ionism 6, 23, 24, 28, 31-36, 38, 39





LETTERS

Hebrew-Catholic

TO

MR. ISAACS

By David Goldstein, LL.D.

These Letters To Mr. Isaacs are the

first of their kind, as was the author’s

JEWISH PANORAMA, of which it is

a companion book.

Price $2.00



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Price $3.00