The Grey Book Part 24

And whenever the warning voice of the national Church was heeded our people was kept from major disasters. On the other hand, when it ignored the warning voice of the Church, our people underwent danger and suffering.

The Bulgarian Church follows with great satisfaction the efforts of our people and those of the Bulgarian authorities to protect the people and the fatherland from dangers that lie in wait for them from different quarters.

Therefore, now too, the national Church is very glad to note that the Government is preparing a 'Law for the Protection of the Nation', to protect our people and everything Bulgarian from such dangers.

The Church considers it her duty, however, precisely for the benefit of the nation, to draw the attention of the competent authorities to several defects in the proposed law, which could have bad consequences, and which also touch the Church as a divine inst.i.tution, whose duty it is to watch over all her spiritual children and cause the will of G.o.d to rule in the cause of righteousness and mercy among human beings and the nations... <181> Let no account be taken of laws against the Jews as a national minority, but let purposeful steps be taken against all the real dangers to the spiritual, cultural, economical, public and political life of the Bulgarian people, from whatever direction these dangers come." [414]

It is typical of this letter that most of its contents could also have been written by any anti-fascist political, party, instead of by a Church.

Early in 1941, it became known that the "Law for the Protection of the Nation"

was going to be ratified. Metropolitan Stephan then called for a plenary session of the Holy Synod of the Bulgarian Church, which pa.s.sed a resolution agreeing to send a letter of protest to the Prime Minister and to the Minister of Foreign Affairs, in which it was pointed out that:

"... The principle of racialism which is the basic idea on which the above mentioned law is founded, has no justification from the point of view of the teachings of Jesus...

The principle of racialism which encourages persecution and denies the rights of people, merely because of their race, in this case the Jewish race, has no justification, and therefore one cannot base the 'Law for the Protection of the Nation' on the principle of racialism.

One cannot turn the 'Law for the Protection of the Nation' into a means of oppression and persecution of the Jewish minority in the land." [415]

On September 9, 1942, the Metropolitan of Sofia, Stephan, preached a sermon, probably in preparation of the "Feast of the Exaltation of the Honourable and Life-giving Cross". This feast of the Orthodox Church falls on September 14.

The Metropolitan declared that:

"... G.o.d had punished the Jews for the crucifixion of Jesus in that He had expelled them from their country and had not given them a country of their own. And thus, G.o.d had determined the destiny of the Jews. <182> However, men had no right to exercise cruelty towards the Jews and to persecute them. Especially Christians ought to see their brothers in Jews who had accepted the Christian religion and to support them in every possible way. He stressed several times in his sermon that truly it is in G.o.d's hands to punish twice and three times, but it is forbidden for Christians to do such a thing." [416]

Apparently there existed a brand of "theological" anti-Semitism in the Church of Bulgaria. Fortunately, it is difficult to state that "G.o.d had punished the Jews ... and had not given them a country of their own", since, in 1948, the State of Israel came into being.

Perhaps we may consider it an encouraging fact that people who held such views of "theological" anti-Semitism, nevertheless have such an excellent record when practical help to the persecuted was proved necessary. This consideration, however, should not be used to exempt Church leaders from their duty to educate the faithful in a more Biblical and thus more humane spirit than that of Metropolitan Stephan's sermon, in 1942.

b. The Attempt to Deport the Jews

In January, 1943, Eichmann's representative Dannecker arrived in Bulgaria.

On February 22, 1943, he concluded a written agreement with the Bulgarian Commissioner for Jewish Affairs, Belev, which provided for the deportation of 8,000 Jews from Macedonia, 6,000 from Thrace and 6,000 from Old Bulgaria.

In March, deportations from the occupied Greek and Yugoslavian territories started. 11,363 Jews were deported from these regions. [417]

There were personal interventions by Church leaders, and an official Protest from the Synod of the Bulgarian Orthodox Church was issued, on behalf of the Bulgarian Jews who were threatened with deportation. <183>

Abraham Alphasy, who was then Head of the Jewish Community of Sofia, relates:

"... At that time I went, as the Chairman of the Jewish Congregation, to Metropolitan Stephan, a man with a highly-developed sense of justice, who was a faithful friend of the Jews.

When I informed him about the preparations to deport the group of Jews to Germany and requested his intervention, he asked me from whom I had received this information. I replied that it was from a reliable source but for obvious reasons I could not reveal it.

Then he immediately dressed and went to the palace of King Boris. The King, who guessed for what reason the Metropolitan had come, sent a message informing him that he was ill and could not receive him. The Metropolitan intimated, as he himself told me, that he would not leave the palace before he had seen the King. Finally, the King was compelled to receive him. The Metropolitan requested him to cancel the order to deliver the Jews to the Germans.

The Metropolitan told him that, in the event that they would a.s.sault the Jews in order to send them to Germany, he would give instructions to open the gates of the churches and monasteries. They would give the Jews shelter.

'In this situation the King was compelled to promise to do as requested,'

the Metropolitan told me..." [418]

We quote the following from the testimony of Joseph Geron, who served as head of the Jewish Community in Sofia, and afterwards became the Chairman of the Union of Jewish Congregations in Bulgaria:

"... Continuing, the witness gave details about united action with the head of the Church in Sofia, Metropolitan Stephan, by whom he was received three times. Dr. Kalmi, one of the leaders of Jewry, kept in touch with the general secretary of the Holy Synod, the body authorized to direct religious affairs in Bulgaria.

Thanks to these contacts a meeting between the King and representatives of the Church took place concerning the rescue of the Jews...

During his first meeting with the head of the Church in Sofia, the Metropolitan Stephan, he had said to him among other things: 'Cannot the Bulgarian Church do something similar to what the Catholic Church and the Pope himself are doing for the Jews, with an action for their rescue?'

To this Stephan answered that the Bulgarian Church would follow the example of the Catholic Church and would do, and allow to be done, everything possible on behalf of the Jews..." [419] <184>

In March, 1943, Metropolitan Stephan called for a plenary session of the Holy Synod which was held April 2, 1943. He informed all the Metropolitans of the danger that was threatening Bulgarian Jewry. The Metropolitans unanimously decided to send a letter of Protest to the Prime Minister, Filov, and to the Minister of the Interior and of Religions.

The letter read as follows:

The Law for the Protection of the Nation

"The idea of pa.s.sing a Law for the Protection of the Nation which would annul dangers to our people and our state, on which the national, spiritual and moral unity of the Bulgarian people is founded, was accepted by our Holy Orthodox Church, which is the eternal guardian of the destiny of the Bulgarian people, and which knows better than others, from bitter historical experience, what it would mean to our people to be divided by false religious, national and economic teaching, and to be exploited by any minority.

The need to restrain such disintegrating political and religious-sectarian ideas, has always existed in our country, as it also exists now. To-day, too, when the new destiny of our people is being decided, it is more than ever necessary to limit, with the help of the law, disintegrating factors in our land and, to harness them to the building of the healthy spiritual powers of our people and, to guarantee economic opportunities for every Bulgarian.

However, already when this Law for the Protection of the Nation was made, the Holy Synod of our Church gave warning and begged that it should not be only based on the existing foundations and concepts, because in that case it would not meet the great objective standing before it: to safeguard against disintegrating influences and, to unite the Bulgarian people in a spiritual ent.i.ty.

The Law for the Protection of the Nation was created with the express purpose of limiting the Jewish minority; the main concept of the law is based on racialism.

At that time the Holy Synod informed the Government, that the principle of racialism cannot be justified from the point of view of the Christian doctrine, being contrary to the fundamental message of the Christian Church, in which all who believe in Jesus Christ are men and women of equal worth. 'There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus' (Gal. 3, 28).

The principle of racialism, according to which certain members of the community can be persecuted, restricted and deprived of their rights only because they belong to a certain race, in this case the Jewish race, cannot be justified from the standpoint of Christian ethics. Therefore the Church emphatically demands that the Law for the Protection of the Nation shall not be based mainly on the principles of racialism, but on those of spiritual wholeness and the protection of our people, so that it may safeguard them from those disintegrating influences which affect spiritual and religious values, and also from economic financial exploitation. <185> They did not listen to the voice of our Holy Synod. We now see, that the Law for the Protection of the Nation, nearly two years after its promulgation, instead of meeting its great task of safeguarding the Nation from damaging and disintegrating influences, and uniting its creative, healthy, spiritual and economic powers into a spiritual and moral unity, has turned into a means of restricting and persecuting the Jewish minority in our country."

Christians of Jewish Origin

"Many times our Holy Synod has requested in writing the honourable Government, from the promulgation of the Law until to-day, to ease the restricting pa.s.sages of the Law against Christians of Jewish origin, and against the Jews in general.

Until now both the written requests and the interventions of the Holy Synod have remained unanswered.

Neither has any alleviation in the fate of the Jewish minority been granted.

The Christians of Jewish origin are still forced to wear the star with the six points, the symbol of the Jewish religion, and they pay taxes to the Jewish consistory; in fact this is a gross profanation of our holy Orthodox religion, in as much as they have been baptized and received into the Church, some of them long before there was any word at all about the Law for the Protection of the Nation. In spite of our repeated requests to exempt them - what insults they have to bear as Christians - there has been no alleviation whatsoever."

The Jewish Minority

"Neither has there been any easing in the situation of the Jewish minority as a whole. Quite the contrary, restrictions are increasing daily. It has gone so far that these citizens of our country are deprived of the most elementary rights, and the Department for Jewish Affairs is free to do with them as it wishes; sending them to camps and deporting them from the country.

Our people, with soul and conscience, mind and conviction, cannot tolerate injustice, cruelty and violence against anybody. It cannot accept what is being done now to the Jewish minority. Its human and Christian conscience is perplexed.

The Holy Synod has also received requests from different quarters - from leading citizens who are outstanding Bulgarians, from well-known businessmen who love their fatherland, from Bulgarian mothers - to demand righteous and a humane treatment of the Jewish minority in the country. The Holy Synod of the Bulgarian Church cannot ignore its divine command and its holy duty.

It must, according to the teaching of the Gospel concerning love of one's neighbour, raise a compa.s.sionate and defending voice in aid of the suffering sand wronged people; it must beg, guide and convince, so that the measures in general against the Jews may cease or at least be eased.

G.o.d's law, which transcends all human laws, definitely obliges us not to be indifferent in the face of the sufferings of innocent people, of whatever race.

The majority of our people also place their relations.h.i.+p with the suffering Jewish minority on this biblical and humane foundation. <186> Understandably our Holy Synod, as we have already stressed in another letter to the honourable Government, does not deny the right of the Bulgarian authorities to preserve the security of the State and to take all steps to safeguard this security; to persecute, to restrict, to punish. But the Holy Synod is charged with the divine duty to remind the Government that these steps must be taken with justice and in a humane spirit, so that they may surely attain their aim and be effective and lasting for the protection of the State.

Until now, a historical line of justice and integrity has been the sure means for the protection of our people and our State. On these eternal foundations we also base our national and righteous demands, side along our hopes. The Bulgarian people as a whole has always, until now, been just and tolerant. Our nation, although it has suffered more than all the nations, does not love, nor tolerate, violence and cruelty We have this name and by it we are known amongst the other nations. We have realized our national aspirations, precisely because we knew they were just; and we wanted justice, both for ourselves and for others.

May we Bulgarians, who have longed so much for a fair and decent att.i.tude towards ourselves, now forsake our strongest weapon? The Bulgarian Orthodox Church fears that, if we destroy the eternal foundation - the right to live as free men and the divine commandment to be just - there no longer will be left to us, as a small people, any other strong support for our existence.

The Bulgarian State must, therefore, abide by these truths, and apply them to all its subjects, who are guiltless (except for the fact that they were born in Bulgaria, but not of Bulgarian parents). A divine command and divine justice cannot be disregarded.

The Holy Synod, meeting in the special session of April 2, of this year, has decided - after considering its deep concern for the honour and future of the Bulgarian people, and its responsibility before G.o.d - to inform you that the Bulgarian Orthodox Church, as a national and divine inst.i.tution, cannot agree to principles such as racialism, in which it is possible to foment hatred and to indulge in violence and cruelty. It cannot accept the principle that any race be deprived of the human right to live, since this right is in accordance with the fundamental principles of Christian religion and morality.

The Bulgarian Orthodox Church is of the opinion that she cannot deny help and protection to the persecuted and oppressed. If she were to refuse such help, she would be unfaithful to herself. In this case our Holy Church was asked for help, by the Jews as well as by Christian Bulgarians, in order to improve the fate of the Jews in general.

The Church does not deny and even especially stresses the duty and the right of the honourable Government to take the necessary steps to protect the people and the State from all dangers. However, she must stress the duty of the State to abide by the principles of justice and the Christian Gospel."

Three Requests "In consideration, therefore, the Holy Synod has decided to request you urgently: <187> 1. Not to deprive the Christians of Jewish origin and the Jews of our country in general of the elementary rights of human beings and of citizens; not to deprive them of the right to live in the country and of the possibility to work and to live as human beings.

2. The restricting decrees regarding the Jews must be both eased and not be enforced too strictly.

3. To cancel the unjustifiable obligation whereby Christians of Jewish origin wear both the Christian cross and the Jewish star, and whereby they pay taxes to the Jewish community.

The Bulgarian Church considers herself especially obliged to raise her voice for the protection of the Christians of Jewish origin, who have cut themselves off from the Jewish community and who have been received into the bosom of the Bulgarian Church.

She cannot accept that these Christians wear the symbol of the Jewish religion and that they pay taxes to the Jewish religious community, or that they be deported from their fatherland. In this case the Church cannot help but recall to mind the words of our Lord: 'and with what measure ye mete, it shall be measured to you again' (Matthew 7, 2), and with concern raise her voice in warning. We pray that G.o.d's blessing may be upon you, and fervently praying in the name of Jesus, we remain,..." [420]

Unfortunately, this Protest complained that "Christians of Jewish origin are still forced to wear the star with the six points", stating that "this is a gross profanation of our holy Orthodox religion". It also defended the Jews in general, stating that "the principle of racialism cannot be justified from the point of view of the Christian doctrine, being contrary to the fundamental message of the Christian Church."

However, much of the argumentation was still national, rather than religious.

Typical is the expression: "The Holy Synod,... after considering its deep concern for the honour and future of the Bulgarian people, and its responsibility before G.o.d... (in that order!).

Absence of sound theology as regards the position of the Jewish people, combined with national considerations, is especially dangerous when one considers that (contrary to the case in Bulgaria) the national interest does not require to stand up for the persecuted Jews. <188>

After meetings had been held between the Metropolitan Stephan and Jewish businessmen, it was deemed essential to bring about a meeting between King Boris and the Holy Synod. However, the meeting did not take place immediately.

This moved the Metropolitan of Vidin, Neophyte, the Chairman of the Holy Synod, to appeal to members of his flock (and intentionally, wide publicity was given to this letter) expressing opposition to the anti-Jewish measures.

The Metropolitan Stephan, for his part, preached in the churches of Sofia, condemning the anti-Semitic policy of the Government and thus defending the Jews of his town.

"In that period, n.o.body in Bulgaria could compare with the higher clergy in courage. As a result of this outcry, the Government was compelled to arrange an audience between the King, the Cabinet and the higher clergy.

The meeting took place on April 15, 1943, in the royal palace in Sofia. King Boris, the Metropolitan Stephan, Neophyte, Kyril, the Prime Minister Filov and others partic.i.p.ated in the discussions in which the clergy defended the Jews with great courage." [421]

In May, 1943, the Commissioner for Jewish Affairs, Belev, submitted to King Boris two alternate plans: one for the deportation of all Bulgarian Jews to Poland, the other for their evacuation to the country. The King chose the latter. The expulsion order was published on May 25. [422]

The Jews expelled from the cities were housed with Jewish families in the country and in schools. They were never deported from Bulgaria.