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FEUERIL BUREAU OF INVESTIGATION
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./l eference is made to the attached incmning c legram from IF
_;g Hr. Ihitson in London dated February 21;, 1950 requesting to be furnished with ""_" f
"2 __" ! -,'_
-,'_~v.-. ....-. .7 ..acts regarding the made between -the :
l'Q_..
Dl____1_
At the request of the Espionage Section, Hr. Roach checked this
with Hr. Jack Neal of the State Department to determine that arrangements, if any, '
had been made. After checking with appropriate State Department officials, it was
learned by Mr. Neal that the State Department had not to date received a note from
the British Embassy requesting that a U. S. agency be designated to receive the A ' '
reports. This, you will recall, was the procedure previously mentioned in the -
oableg-am irom Hr. Hhitson. Although Whitson in his csblegram does not mention the
identity of the report, it is presumed he is referring to the Dr. Per:-in report
which was the basis for Bureau letter to the State Departmentasking that the Bureau -
be designated the official U. S. agency to receive the report. Mr. Neal stated that
prior to the time that the Bureau made the request of the State Department to be the
agency to receive the report, the U. S. Atomic mergy Commission made a request to
the British through the Combined Policy Committee on Atomic Elergy This is a u
committee composed of U. S., British and Canadian representatives handling atcmic .
ens:-gr matters. The Secretary of State is" the Chairman.! that the Combined Policy
Committee obtain aJ.l information possible n-om the British Government for their use.
They specified information dealing with technical matters rather than intelligence _Imatters. The conmittee made such a request of the British shortly after the case 0/5"
broke in the press. The committee feel, and the State Department concurs,that they -
are the proper body to receive the reports in question. Upon receipt of the Bureau's-
request, as set forth :|.n our referenced letter and was transmitted to the State
Department informally at an earlier date, the State Department did inform the British
Enbassy here in Washington that the Combined Policy Committee had no objection to the
British giving whatever information they deemed satisfactory, and particularly the
Perrin report, to the Bureau's representative in London. However, the State
Department spokesman for the Combined Policy Conmittee reiterated the request that the
flow of all scientific and technical data be transmitted to this Government viathecombined Policy Committe on Atomic Etner , 6hiS51s the way the matter stands at, s est 1; time. Lmi _ ~ I ii - ,hke * H 3§e92 W <9I 0 _ l . .. 1 . . . .r I1 ' £ / Illa:-"sigic u' 9 p H ,_...-1 L Exam?! fro" ."-S- -»="*5-31" 3'1P'__A_¥__.--I P I1 ,__ D-31; U -~-~---" I ;.";::.__3.§P__--
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is can be noted,the U.S. Atomic Energy Comission instituted a requestto the Bitish Government through the Combined Policy Committee for all reports
pertinent to the trial. This request nae channelled through the State Departmentat a time prior to the date that the Bureau sent its letter of request to the
State Department asking that our request be passed on to the British through
the State Department, although it was pointed out to Hr. Neal by Hr. Roach that
the Bureau had made a request of the British direct prior to the time that
the U.S. Atomic Energy Commission made any sort of a request although our firstrequest did not clear through State Ippartment channels. A
Cli-"i_,' Ir. Neal stated that he did not believe that the request of the
Combined Policy Committee would in an way interfere with the Bureau obtaining
the information desired. He further stated that the State Inpartment does not
have any basis at this time for approaching the British Ebassy which was to be
done if and when they received a note of request that the British were supposed
to have sent to the State Department through the British Embassy here in
Iashington. nr. Neal advised, however, that, if there is anything further theBureau desires him to do in this matter, please let him know.
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"W '9 /esOité M¬& . 4072 - UN_ITEL .46 GOVERNMENT"
r»-°= TH? DIRECTOR DATB= Hbrch 2, 1950 - TO H
Flo : D. Ho H 1 M _'1_?_ _!3o%z I T01-III Z :
19 ' m~.c:s:E1I>-~' - *' |
5UwEC "F "CASE - _ ' . 'b ' on 3 'Z_....s -----""""
_ I took a call from Admiral Straussby reference ,u{_'_'
from your qfice. He stated that the Atomic Energy Gommissionnw
has been'engaged in the past two and a half years on a progranwm_;___
known as "technical cooperation", whereby AEO has given to ""W%-the British considerable technical injwrmation. ::r
V He states that there is a meeting of the 0ommissioneF§ "_
this morning and he wodld like to call attention to the jhct
that it is rather ridiculous to give this information to the
British until they furnish us complete data in the Fuchs case.
He was wondering whether we had as yet obtained a copy of the
confession or an opportunity to interview the man.
I advised that we had not as yet obtained the confession
or any other papers from the British af that nature nor had we -
had an opportunity to interview Fuchs, the British advising that
this could not be done while the matter was pending in court. I
told him further that your representatives in London had been -
instructed to again present the request for this ma erial in lightof the completion of the court action in England.!s?H 3,4.
Admiral Strauss said in view of this he mould, therefore,
suggest to the Commissioners that they discontinue any exchange
of information until and unless the British make available .
material in the Fuchs case to the Bureau.
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LANBDOWNB PA» I-I-ll.. 3 . j I xS" Rcnasurr M. W. l :u|=|~|a'
1-I ILDIIOII Inllll
- February 12,1950
~ Ir.John Edgar Hoover,Directcr
Federal Bureau ct Investigation
'Iashington,D.C,
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A.t h d will Ii d ti 1 b P t Emiiéfuchsliggegfo¥¬E1aus Fuc§s,£:gdgg¢ 0 es y as or
1. A pamphlet CHRIST IN CAIASTROPHE ,distributed by IiderQuaker Fellowship,20 South Twelfth 8trest,Philade1phiaT,Pa.2. An article £rom_the German American Hsview,December 1949,published by the Carl Schurz Memorial Foundation,420Chestnut Street,Philadelphia 6,Pa.Dear Mr.Hoover:
at I received both or them from a confidential source.x From the same scurce,I learned that Emil Fuchs has been incontact with many perbns in this country allegedly on religiousand peace-promoting subjects.
' Incidentally,I want to call your attention to thegroup or personsgadults and students,coming from Europe newto the United States under the auspices of various exchangercgrams.During my overseas assignment ,I discovered thatgghe check into the backgroud and leanings of these personsgis rather superficial. As tar as their activities in thisEcountrz are concerned,their attitude does not always showQthat t ey are interested in the welfare or this country.alhe existence of traditional GermanRussian relations whichI stressed in many reports to the Bureau back in 1943-1944mvery often are overlooked in Judging the political andsecurity risks of these persons.K
gs ere yoursxi #'- . ~wf~;?"-Ii-> t REcow@/</
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saying, Blessed are the poor in spirit. . . . Blessed
are the meek. . . . Blessed are the peacemakers. . . ."
I heard the question, "Is that true?" And I was able
to say in great joy and peace, It is true.
EMIL Fucns
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-:7. st »_-_-__~.3. - » - -vForeword
Emil Fuchs, a man who has passed through great suering.
has walked among us and lived among us. I-le spoke to us.
with the authenticity of one who has seen Truth and heard
it and felt it; and even when he spoke of disasters his faoe
was serene. Now he has gone back to labor in Europe, leav-
ing this writing for us; therefore we set down these words
about him.
We saw him as a short man, full faced, with white hair
and gentle probing eyes. He smiled constantly, and his
smile was that of the child, the saint, the man who can bear
the hardness of the world without losing his own softness
of spirit. When he gave lectures to us, messing always thesimplicity and power of Truth, he spoke with such intensity
that his lace shook. At other times, he shared with seless
humility our troubles of spirit and took joy in our hap-
piness. Always the stamp of Truth was on him. To be in
his presence was to experience in some part what he had
experienced. He had found something so big that he was
given completely to it. And some part of what came to
him spilled over through his eyes and his voice to those
around him. '
Emil Fuchs was born in Germany in the town of Beer-
felden in 1874. He was a minister in various places until
19:8 and from then until 1931 in the industrial center of
Eisenach. Alter 192 1 he worked closely with the Social Dem-
ocratic Party and with a group known as the Religious
Socialists, and travelled much around Germany. He became
a member oi the Society of Friends in 1925. In 1931 he
[8]
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of religious science at the teachers college
riod of great suffering followed. He was dismissedKiel when the Nazi Party came to power. Shortlythereafter he was imprisoned. After he was released, he wasunder the consta-nt watch of the Gestapo; but until 1936 hewas able. together with his sons, to assist the escape ofrefugees by operating a car hire business. The vehicles wereconscated in 1936. His sons ed Germany. His daughter,a 5EllSltlVB P31111281 who had given herself to political work,hel cl h h b 'pe er us and escape, but she did not know where hewas or how she and her infant son could join him, and shebegan to suer recurrent disturbance of mind. Finally shethrew herself from a moving train to her death.Of all these things we know little. for Emil Fuchs didnot talk of them much. We know from his living among usthat he would sometimes awake at night and the troublesof the past would come into his thoughts. Then he wouldarise and sit in silence for somehours, and in the morninghe would greet us smiling and serene.After a year of teaching at Pendle Hill he has gone backto Germany to work as professor of ethics and religion atLeipzig university. This writing which he has left with usis about his life and experience in Germany, but it is aboutall life and all experience. It is the witness of a man whois both saint and prophet.
Euzvenm Monrn, 1949 Penute Hm.
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IIChrist in Catastrophe V
#2
. flDURING the winter of 1932. the last hard struggle went
on in Germany against the rising power of Hitler,against the worship of nation and the religion of arms.
More and more it became dangerous to speak aloud for
freedom and peace and reconciliation. You could never
know when a meeting would be raided by Storm Troopers
and the audience and speakers misused, even killed. More
and more we became lonely people. Many persons-leaders
of churches, professors, teachers, pastors-became silent or
went over to Hitler, not daring to show friendship to those
who went on speaking against him. Friends warned us. The
President of our Academy in Kiel said to me, "Please be
silent. D0 not give public lectures any more. Then perhaps
we can save you."
There remained a small company of men and women
who knew that something of the fate of a nationmore
than that. something of the fate of n1ankindwas being
decided in this struggle; that here the great question was
put to us, whether our nation should become a stronghold
oi peace in the center oi Europe or whether she would open
the doors of violence and war again. It is an easy thing to
open the doors of violence, but who then will close them?
In March 1933 Hitler came to power and the reign of
terror began. In three months some hundred thousands oi
persons were killed, taken into concentration camps, or
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~-----»-~-=1 1-.» - Iforced to ee. Many who had stood rm until then suc-
cumbed before a danger they had never imagined possible
in lawabiding Germany.
I was dismissed from my professorship in Kiel and im-
prisoned. My youngest son hid himself because he had been
sentenced to be lynched by the students at Kiel, where he
had been a leader of anti-Nazis. My eldest son and daughter
were in great danger. A high ofcial of the Ministry of
Education in Berlin tried to build a golden bridge for me,
asking if I would not try to instruct myself better about
National Socialism and show hope of joining. I answered
that I was quite clear; it would be absolutely impossible
for me to be connected with the movement.
People who fell into Nazi hands were treated with cruelty,
and I was in great anxiety. One night I became nearly mad.
I saw my children, cruelly killed, lying before me. And in
this hour of utter despair I heard a voice saying, "What do
you want? Shall they save their lives by losing their
conscience?" I was able to say, "They shall keep their con-
science." Peace came to me. From that moment I could
bear the hardships my children had to go through.
And then Christ himself was in my cell in prison, saying.
"Blessed are the poor in spirit. . . . Blessed are they that
mourn. . . . Blessed are the meek. . . . Blessed are they
which do hunger and thirst after righteousness. . . . Blessed
are the pure in heart. . . . Blessed are the peacemakers. . .
I heard the question, "Is that true?" And I was able to say
in great joy and peace, "It is true."
One terrible, bitter question torments us when we see
the mighty success of what we believe is wrong, when we
see that millions of persons, hundreds even of our friends,
go along with this success. It is the question: Are you
alone right and all others wrong?" Are you mad or are
['51
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7 __ .. _ "Iv-- e ~_7'_:B-Pl-L~ 4§ r.they? Are those right who tell us that in this sinful worlda politician must go the way oi cleverness and deceit, fraud
and violence?-Even my friends put this question to me when successafter success came to Hitler. Yearly his power grew. Is henot right?" they said. Must a politician not use thesemeans? Look how the great men of other nations give in tohim." Again and again I would say to myself and to thosedoubting people, I-low high must the tower be from whichwe have to fall?" That we would have to iall was certain
to me from the hour Christ entered my oell.During the continuing hours oi anxiety and fear, it wasmy only help that the presence of the living Christ was withme. I remember many meetings in silence with friends andmany lonely hours in which a Divine Presence strengthenedus and gave ireshness and insight. Then there came an houroi deepest need. My eldest daughter, worn out by what shehad endured for her convictions, died a very bitter death,and in the hour oi her burial I went into the chapel inutter darkness oi spirit. But there the presence of Godsurged around us. It was so strong -that all felt him, evenone man, it-religious and a national socialist, who said tome, What is this? In this hour I feel such a power as I
have never before felt in my lite."
Was it human imagination?That I saw him, that I heard his voice, that might havebeen imagination. But what cannot be imagination is the
new life, the strength and the insight which his presencegave. No mere imagination, no impact out of the subcon-scious mind can give a iather the strength to face dangerto his children and remain certain and full of peace becausethey go the way oi their conscience. No imagination can
['7]
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5overcome the darkness in which you live when a person
you love is handled with cruelty and forced into ts of fear
and despair of mind. You are hopeless; you must look on
while mind and life are destroyed by suering. Nothing
which is of the imagination only can ease revulsion against
the meaningless cruelty oi fate. Nothing which is oi imagi-
nation only can bring out of that revulsion peace: the over-
powering awareness of an eternal love whose ways you do
not understand, whose will you have to accept without com-
prehension, but whose reality yon know.
I know that I experienced in terrible hours the reality
that the disciples experienced in the resurrection, that Paul
experienced on the road to Damascus. They saw and heard
him. That may have been imagination, vision, hallucina-
tion. But his being, his reality touched -them and became
a new strength in -them. So strong was this reality that they
could cry out his message, not only without the fear that
had hindered them, but also with a power that told other
people of the same reality.
I -think that we who have to go through terrible times of
great catastrophe in the changing world have also this grace
from God, that once again he makes it possible for us to
see his reality clearly, more clearly than the generations
before us. The word oi the Epistle of john is again true:
"That which was from the beginning, which we have heard,
which we have seen . . . declare we on-to you."
Since a different kind of beginning. the beginning of
Hitler, I had felt that there was working in Nazism not
the spirit of Christ but the spirit of blasphemy. Against this
I worked. Now I had assurance and unshakeable peace in
Christ's presence. I began in prison to set down an account
oi the New Testament, beginning with the Gospel of
Matthew and the Sermon on the Mount. I wrote of Christs
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challenge our inward being. And in challenging us they
begin to lay a task upon us: to be periect "even as your
father which is in heaven is perfect." "Your father?" How
that unfathomable mystery holds out a goal for us poor
nite beings. More and more its challenging power becomes
a changing power in our lives, and we begin to experience,
to live some part of -the creative mystery itself.
Then we read the story of his suffering and death on the
cross. Helpless he is. He does not ask his followers to defend
him, so they lose condence in him and in his cause. He
does not try to ee or to avoid the traps of his enemies by
clever devices, and he does not deny the message which is
bringing him to death. Helpless he dies, only knowing that
he goes the way of him who called him, whose purpose,
whose will he accepts even though not understanding it.
It is really a very bewildering story. But again it begins
to speak to our condition and again it challenges. We begin
to realize -that here a very simple man, this carpenter of
Nazareth, challenges the authorities of this world, this
society-his time, our timethose priests and scribes, these
preachers and scholars, those Caesars, these I-Iitlers with
all their faith in soldiers and weapons, devices and money
and all that is used to oppress. He challenges us, poor nite
persons that we are, that we may be men, perfect, pure in
heart, hungry for goodness, yearning for peace, denying
of violence, and thus victorious throughout the earth. And
the goal is shown to us not only for individuals but for
mankind. There shall be a uniting power and changing
love, by which we will be led -to create the society of the
meek, who are stronger than the strong; the society of the
loving, who cannot be broken by force; the society of -those
who live in the truth that rends the power of insincerity.
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7;L ~.._ * ways er»rtse92i h thecits/no 16 rim' ard ertp oi a 90's resurfec OR inrit trt th t houeve rm: Q6A <1 _- "-__-, Pix: . _ , - ; :7; "--5.. HA1» - M Y _' ' "5 ~=- rnira -*1 _'!f'_i ttough the trwl Thus the reaiit-1 oi hi1 h he in as a deer, strong secu 1' ering, and made rue strong. '5it and soak in "301.
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He stood before me. He stands before mankind, asking
us all, asking the nations and the leaders of nations, the
statesmen and the simple people, whether they will destroy
themselves or whether they will give themselves to the
grip of his power and nd thereby a new life in which love,
not greed or lust for power, is the new dynamic.
The iron yoke
In the summer of 1947 I spent six weeks in Switzerland
visiting my son whom I had not seen for twelve years. It
was the rst time I had been outside bewildered Germany
since 1932. Then I returned home with a new eye for
everything. When I travelled on the crowded trains or
streetcars, I saw with a new sharpness the expressions on
the faces around me. I see them now: the offended faces,
saying, How can such hard things happen to me, a respect-
able law-abiding person?" The hard faces, saying, I will
win again what I have lost. I have no time to care for
others." Then there are the empty faces, the unfullled eyes
of this man or this woman, who goes on doing his daily
task and earning his living, no longer seeing meaning or
hope. There are blank faces, too, behind which stand evil
secrets, things that a man hides from himself while still he
nds no rest. There are faces which say, I will be happy
and forget." These faces I see more and more as things
improve and as more and more people try to begin a happy
life of forgetfulness of past suffering. past despair. But
where is there strength, where real life in forgetting?
I see these faces now, and sometimes among them I see a
face on which it is written that this man, this woman over-
came sulfering and despair, that behind the face is serenity,
a conscience at rest and yet awake to love, truth, helpfulness.
92
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;;;,.'.;.;._. . _ _;" -1;;-,5 ..- ¢-I-»' ---"1..-,...:' ., '. 'Fury - - " --f '-c-__ ;I¥r;-__-.- ~ . "' - .1 74' ».J"'s-. T; 1-.e_'-1; ,~;¢-_~;.=."»'-'._".-._a.- - -.' 1». '->1. _ .':'.wZ;"-5 - '. _. _. . -_ 1J;-4 --1 _ ' 1 y I-H ..__;>¢;s." I =r.::...4;-____,--'-." A ,_5_,:_'-. .134,-; ,2; .- _-':'_.,."'.E.'V __;a-#.. .'. :
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.4 - v1'r' '. '- .. - .,_ - _ t s ._._- ...: -L:..|-V----..'= ' -5»-b _-.-I_n.,-_.-_.__ - - I_"_.,,; _. _*-';-.'£'?- ' ': ~: .;_-".'*.1; '2 ~ - ._:-"1"? - -1"; -. . ,- . '.'~_*. _- ;- -».-=..r ~ -But when I see all the faces, I suspect that many of them,
particularly in Germany but perhaps in other places. say.
I am olfended." Ilong and pray to give them this one
thing: that they may be able to accept their fate, accept
their suering-not trying to ee, to evade, to forget, to
hide it irorn tl.emsel'.'es=-simply to acoept.
Millions suffer terribly. Millions had to die, had to give
sons and daughters, their hope for life and future. Is one
person alone to be spared? Can he wish to be spared? To
the empty eyes, I would say, "Look around. Quite near
is a man, a woman, a child, a human being sulfering as
you suer; -try to be a comrade to them, help if you can
help and, ii youocannot, be full oi that sympathy that gives
strength. See, in so doing you will overcome helplessness
and emptiness and a new meaning will come to you. For in
that helpful love you will experience the changing power
of the eternal God."
And to those out of whose eyes speak hidden fears and
secrets, I would say, Accept, accept and look at what you
have done in an evil hour. Accept it and take the challenge
of him who calls to a new life and a deep changing of
heart." I say it again because it cannot be said too often,
"Accept your fate. your suering, accept it as a call out of
the power of God, who challenges both in happiness and
suffering, challenges us to overcome evil and suffering in
truth and love."
To those of my own nation who uy to forget, I would
say, "We have not -the right to forget the disaster to which
we brought the whole world and to which we brought our-
selves. Forgetting means that we do not overcome ambi-
tion, servility, love of arms; the tragic background of so
much in our nation, the tragic block to the great possibili-
ties we still possess. We are in the situation of Jeremiah,
Q _-_--.-¬'| :-~.,;- . . . . . - ' .Q? . . 5,7. 3 " _=5;',_ '_§ '.-I L';;-,1}-j>:1:. I-.-.}; I. __, '/'_ -'-.1; ,;' -. - --*1 -...-'-._- .,_ :_- _ -~ _ : --. -' --4 -. ._ -, _-..-»..-. 7|]1*" 1'-"'...'1s":-r1'~--" - "2:' ..1:t£'?.*.4;92?!'**¬=e - -~-- -..- , ~ r'- . .- - .., -. . . . ' ' »[ 1 ~.-!92- -v .* >.v 92-. - as-'4 I 5' > . . -- is - ..
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who said to his nation, Thus saith the Lord; Thou hast
broken the yoke of wood; but thou shalt make for them
yokes of iron." We have to bear the iron yoke and we have
to bear it with our nation. All who -try to put it off rom
their own necks only put it on the necks of their neighbors.
I stood against that evil which was in Hitler. But I have
to bear my part of the suliering of my nation. I take that
part, forgiving those of my own people who made it so
hard, and forgiving also those of other lands who made it
harder than it need have been. That man has no need to
forget who knows what forgiveness is. Through it some-
thing of the redeeming power of the cross comes into his
life. Out of suering and scarcity we create fellowship and
peace and happiness for our children and grandchildren.
You, what will you do? Live on in selshness, forgetting
the experiences of the war, shifting the burden from your
shoulders to the shoulders of others, creating antagonism,
hatred, strife, war again and again? Or will you take your
yoke on your own shoulder, not asking whether you-or
others-made it heavy, and change it to a cross?
Despair
The winter of 1941 was very cold. Hitler was at the height
of his power; France was conquered, victorious German
armies were ghting in Russia. Two young men carne to
me. They had sometimes attended our meeting for worship.
More I did not know of them. They asked me whether I
could come with them. They brought me to a large dining
room of a private house where a score or more of young peo-
ple were assembled, some oicers, some soldiers, some civil-
ians, some women, too. One of them said, All oi us have
been enthusiastic followers of Hitler. We volunteered for the
army. Now we have just had leave and we have to return
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-'¢ea92'rse thathis v19292o92e pronngnnnoid nirn and his pouv innope. Clan van so; 50re92X92'92ng so ns cha1c conid have uen n ciao oi d92e sectec no re ,
_ necessary co spent.Thaw] n-ad ben roused ov ciever QnS§92onate ?iO?'&gBl92d$5 so n biind ionaneisrn ior vinich one "nation" was -she insx3 idesi, 1116 oniv vaine in vine vlod vlotrb dving ior. Tnev* bad been can-gm, and zhej nod accenced, om ic was righc5 5 co iie ior die nation, co deceive, co criciv-, to kiii. Then.Lil». siovv and reriihiv le suspicion had risen 13-at rhis 92a5L" _, '92dc292 might 11:-tii b an 921ncr921'd92, a nlenns oi deceit/a 92.'92e31:2? ioscered to snpomw. we pvvler and egocisnx oi men vno- iiv ed in rnighc and splendor wnne orhcrs went one to die. Heipiess and ernpvi. rbcse vonng, geopie were going one' . to nght, perhaps co d're.vJi'~nc conidi ceii cnern?. ____-_ "Eor 0uwIaId greatness and naprjxness, 1 can not give vouanv hope or iaixn! ibegan. "W e are rushing to a connecto-_ ' " one iot our nation -greener dvsn we can irnngine."7- __ 1" Then 1 Loid them oi. n ieuer Born as ieiuge, who vloteout oi vei-1 hard experiences, W e nod noc rhooght that ourvlav 9292I092192d be so hard. Bur ii vie had so cm-,0?-e ag,-sin, vievlouid choose one some vlav. c '4 dierence, K said. "Hider and vour cause inand ion iose Knish and none. And here n' 'ng,, We viouid choose me some' conscience she nation isc n92an and hed insciee2-1
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- ll-MIwhich rs higher than man, and which a man can realize in
his work, and, by his work, tn mankind He obeyed a call
So in his distress he has hope and faith.
"In your very despair, this call is here for you today.
You will have to go through more hard experiences. If you
come back from the war, you will nd a broken-down
country: like you, full of hopelessness and misery. Then the
question will be whether there is a higher strength in your
life. Do you belong to -those who in their egotism lament
their misery and poverty and seelt -to nd a way out only
for themselves? Or do you belong to those who see a way of
help for others, who see that outward power and armies
are unnecessary to grea-t things? If you do. you will have
a great work to do, and your life will have strength and
meaning.
"It may be -that some will not come back, that some
have to die in war. Ii they have only despair and hope-
lessness, their life is lost in a lost cause. But if they are
able to hear the message oi hope and give it on to a single
friend in his own despair, then life is in them and worlts
on after -them, a part of that eternal life which can never
be extinguished.
"In Jesus the faith -in success to which millions succumb
is challenged. This world, which seeks salvation and life in
selshness. in cleverness. in power and money, splendor and
pride-this world is challenged.
" The meelt . . . shall inherit the earth. "' , ,_ --..r __ ___ :_-.~.-' _ _ _ - ---. 2=.~- _' ' '-
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Can there be happiness?
When I live through beautiful spring days or a summer
such as we had this year, or when 1 have the opportunity
to live in a happy family with children, I often think of
the young mother who lost her child one winter, and when
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others.Do not, therefore. close your eyes before the sufferingsof your neighbors. Do not fear that it will destroy yourhappiness ii you live in sympathy with them. This indeedbrings something like a shadow into your life, and at therst moment you feel you cannot endure it; so you try toforget it. No. Hold it fast; take it into your life. Bring itinto -touch with your own happiness and joy. All that isonly supercial will vanish, hut the real happiness oifamily, of art and song. of nature and friendship and devo-tion--all will grow and become more real until they becomethat holiness in which they are a part oi God's presence in
our lives. »
Loves great helpMy daughter had died. Her husband was a refugee. We didnot know where he was. All my other children were scat-tered through the world. I was alone with the boy oi fouryears who had lost his mother. It was a time of helplessdarkness out oi which only the miracle of which I havetold oould have saved me. Life was so Eull of pain thatevery happiness seemed sin. But what would become oi theboy? Must I not live for him? And if 1 lived [or him, shouldI be a sad empty-hearted grandfather, never happy andnever bringing happiness? Oh. I knew that a child will not
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ness. But God gave me love for this boy. and I ollld b8
happy with him, more and more happy, and through him
alive to the joy of other people.
Is not failure to enjoy other people's happiness a very
real source of ha-tred and unrest? There is envy, because
you [eel -the success of other peoples work or the handsome-
ness of their children or the peace of their h0me-or even
the helpful spirit by which they try to make you happy.-
An important truth: if we can share other people's joys
and happiness, we nd an important link uniting us with
them. If we cannot, we will be separated from them-even
ii we do mighty works to help them in their need.
It is a great thing to help others, to comfort them in
sadness and to strengthen them in deep suffering. I often
say to people who cannot overcome their suering: try to
nd a person to whom you can bring help and strength in
his life. Christ's love then will greet you and strengthen
you. But the same is true, perhaps more true. of sharing
joy. It is possible only if the joy of others is your joy. How
good is the experience of man in deep sulfering, when,
look, he sees before him the chance to bring a small bit of
joy to a child. .
When people have to go through really deep sorrow,
when something of the fundamentals oi their lives is de-
stroyed, they {eel as if they walk and live under a great
glass bowl. They see and hear other people, but they seem
separated from them by an intense pain that others, even
the most sympathetic, cannot feel. But if love works its
great miracle, it reaches through the invisible wall. You do
not forget what you lost, but sometimes you think that now
for the rst time you feel the innermost reality and beauty
of joy, the creative power which comes to you out of it.
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- _-.. '-.,-.p-_-- ,. . __ _._7-n_-»1-- '
Thus to men and women struggling amid the hard sor-
rows of life. there is given something of the charm which
Jesus means when he says, "Become as little children." It is
the secret of serene old men and women who have come
through a life full of sorrow and hard work. and who per-
haps have to go on in more pain and more toil. Suffering
and joy are in a miraculous way connected with each other
in this world of God.
Can these things he?
How desperately people ask, How can God be love, when
all still happens that has happened in the world of men-
and will go on happening in time to come?"
The same world with the same history cries out to me
in a clear voice. God is love."
If God is love and you hate your brother, you live with-
out God. You live without the one creative power of life.
Do you wonder that you live in a world of death? Three or
four thousand years ago, a poet said:
Thou sendest forth thy spirit; they are created.
Thou hiclest thy face, they are troubled.
Thou taltest away -thy breath, they die.
And return to their dust.
When men and whole generations of men and whole na-
tions and civilizations seek their life from wealth and
power and oppression and injustice, when they live without
love in greed and hate, they separate themselves from God
and return to their dust.
When nations and civilizations have to die. as in the
times we live in, a stream oi death and terror runs over the
earth. It is not because God is far away, but because man
{*0} '*' t.
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-92,,-_
Fhus to men and women struggling amid the hard sor-
rs of liie, there is given something of the charm which
us means when he says, Become as little children." It is
1 secret of serene old men and women who have come
ough a life full of sorrow and hard work, and who per-
ps have to go on in more pain and more toil. Suiiering
:l joy are in a miraculous way connected with each other
this world of God.
in these things be?
NV desperately people ask, "How can God be love, when
still happens that has happened in the world of men-
d will go on happening in time to come?"
The same world with the same history cries out to me
a clear voice, "God is love.
ii God is love and you hate your brother, you live with-
t God. You live without the one creative power of life.
iyou wonder that you live in a world of death? Three or
ur thousand years ago, a poet said:
Thou sendest forth thy spirit; they are created.
Thou hidest thy face, they are troubled.
Thou takest away thy breath, they die.
And return to their dust.
'hen men and whole generations oi men and whole na-
>ns and civilizations seek their life from wealth and
!Wt1' and oppression and injustice, when they live without
ve in greed and hate, they separate themselves from God
id return to their dust.
When nations and civilizations have to die, as in the
mes we live in, a stream of death and terror runs over the
trth. It is not because God is far away, but because man
11°]
;.~.-...4 Y . *
92
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in his hatred and selshness reach out to him,
does not reach out to the creative R-l""=92 around him, even
within him. God asks more from 492"~92 -to be small, nar-
row, selsh, respectable people going he way oi money-getting and traditional righteousness. He asks us to be
strong upright people who dare to give happiness and liie
for him and for his kingdom. He created man out oi the
animals by making h-im hear this call, and as long as we
hear it, so long do we live as men, and his strength is in us.
When we do not hear this call, we are living in nothing
better than narrow selshness. Great achievements and dis-
coveries become mere instruments of this selshness. Hatred
and antagonism grow. Man and his civilization begin to die
in all the torments of death.
God's love is in this, that he gave us a great goal. The
challenge oi God's love may therefore be a terror for man.
We have to decide whether we pass through this terror into
peace and certainty of life's meaningfulness or whether we
shrink from it into destruction. ]ust as those who crucied
Christ had to decide. so we also have to decide: whether
we shall hear his challenge and seek the way of truth, love
and brotherhood, or whether we will again crucify him in
all his suering brothers and sisters--and return to our dust.
Christ re-crucied
Sometimes we wonder why in the books. letters and testi-
monies of Jesus time and immediately after, there is no
mention oi him. For the great men oi Rome and Greece
the happenings in Galilee and Jerusalem were as the news
of the lynching of a Negro in an unknown township of the
South is to people nowadays. They read, shudder a little
and forget. And if a destitute Negro is lynched, or if a
[=11
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hungry child dies in China, or if a drunken man stumbles
through the slums of Philadelphia, or if a rich man sup-
ports a Hitler or otherwise oppresses freedom and truth,
sacricing righteousness to prots: then in each of these
events is Christ's challenge: how much of Cod may there
have been in this your brother, your sister, whom you
killed, starved, denied education and constructive living,
or drowned in luxury?
"Inasmuch as ye have done it unto one of the least of these
my brethren, ye have done i-t unto me. . . . Inasmuch as ye
did it not to one of the least of these, ye did it not to me."
There are many in whom Christ's challenge mingles in
a strange way with the traditional, inherited faith in force.
Such people try to help their suering brothers by ghting
against those who oppress them. And there are other ways
of trying to join obedience to Christ with obedience to
tradition. There are the churches who try to speak his mes-
sage clearly, and yet tremble to offend the easy-going, the
comfortable and the inuential. There are the millions of
men who mingle the challenge they hear with an egoistic
longing for a more comfortable life and for materialistic
striving. But at the same time there is the growing number
of those, very often -trembling like the disciples, who are
forced by a divine challenge to stand and struggle and work
and speak, bringing people to a clear understanding of
Christ's way and to a clear decision between him and tradi-
tion, injustice, self-deceit and force.
We must know, all of us, that we are ghting against
him insofar as we hinder any of our brothers from nding
his own constructive life. And we know that we stand for
him--again, all of us-insofar as we stand for the rights
of others, for understanding and peace and truth and jus-tice, and--most important of all--insofar as we are pre-
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-lg--t..~. *.- >pared to sacrice our comfort and our privilege for the
lives and rights oi our brothers. J
Experience and authority - '
Again and again men have tried to tell us various thinfgs
about God: how he is and what he is and how he ereatrdthe world and how Jesus became his revelation. Men haire
put together their accounts out oithe Bible or out oi their
heads, and again and again we have to recognize that, God
is too great a mystery for us to comprehend. He is dwelling
in the Light unto which no man can approach. The creative
mystery of the world cannot be known through man-made
doctrines and -teachings. God put in the midst of history
a simple man, pure in heart and strong in truth, giving in
him the message of what we shall be and what mankind
will be.
And behind this man stands the history by which God
taught a nation to come to an understanding oi a great
goal roused in the inward being of its prophets and leaders.
In this history the Bible tells us oi Abraham, who had to
go out from his father's house in a higher search; of Moses.
who had to take the shoes from off his feet; oi Isaiah, who
saw God in -the Temple; of Ezekiel, who saw him by the
river Chebar; oi all the prophets and poets, who denounced
unrighteousness and sang redemption.
What all these men saw of God and can tell of him is
the image of the eternal mystery in the human mind. We
know that they experienced his challenge to them and his
call to their people; we know that the continuing reality
of his sell-revealing leads to Jesus.
So we read the Bible, not to construct doctrines about
God or laws about society, but to experience with men and
women before us the way God spoke to them. We hear his
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message and we hear how the word-the terriiying chal-1engeC11me -to them and how -they obeyed, had to obey,and how the word became an overpowering iorce in theirlives. We do not have to dispute with men about doctrines,and we do not have to argue whether this or that church orthis or that religion is right; none of that matters. Whatmatters is -that people heard the word and tried to liveobedient to the light of truth. hope and love in which the
living God showed hirnseli.I like -the song "Lead kindly light amid the encirclinggloom." When I sing it I {eel that the man who wrote i-tstands before the eternal Light and seeks guidance as Iseek it. This man was a cardinal of the Roman CatholicChurch. I-Ie became a Roman Catholic because he couldnot nd peace and rest in his faith without the ancientsacred authority of the church behind it and behind his
experience of God and Christ.Very often people say to me, "How can you dare to standso entirely alone? We need the authority oi the Bible andthe authority oi the church. Our own unaided experiencedoes not give us the strength to risk our lives going on thehard way." But I had to go my way alone. When I was ayoung pastor, Christ showed me the spiritual distress andloneliness of the German laboring people, people who couldnot hear the message of Christ because the church defendedthe oppression under which they suffered. So I had to standagainst the majority of the churches and the church people.When I was in distress and did not see what -to do, theliving Christ was there, and he showed me the next step,
the one step needed.1 had -to go through many struggles against church au-thority, tradition and prejudice. No words of the church,no explanations of theologians made my way clear. He
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sage and we hear how the word--the terrifying chal-{c--came -to them and how -they obeyed, had to obey.how -the word became an overpowering force in theirt. We do not have to dispute with men about doctrines,we do not have to argue whether this or that church oror that religion is right; none of that matters. Whatzers is that people heard the word and tried to livelient to the light of truth, hope and love in which theg God showed himself.like the song "Lead kindly light amid -the encirclingn." When I sing it I feel that the man who wrote itls before the eternal Light and seeks guidance as Iit. This man was a cardinal of the Roman Catholicch. He became a Roman Catholic because he couldind peace and rest in his faith without the ancientl authority of the church behind it and behind hisienoe of God and Christ.
y often people say to me. "How can you dare to standzirely alone? We need the authority of the Bible andtthority of the church. Our own unaided experiencetot give us the strength to risk our lives going on thevay. But I had to go my way alone. When I was apastor, Christ showed me the spiritual distress andless of the German laboring people, people who couldat the message of Christ because -the church defendedpression under which -they suffered. So I had to standr the majority of the churches and the church people.I was in distress and did not see what to do, theChrist was there, and he showed me the next step,
: step needed.
l to go through many struggles against church au-tradition and prejudice. No words of the church,lanations of theologians made my way clear. He
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himself spoke to me. Jesus of became the messagef God f0 or me today. He tang qt to accept my cross; hemade me certain of his resunrt-io he made me strong tostand alone. After a life of h i92<_,__ lonely struggling anddiculties, came the real decisive question, whether I couldstand when all the foundations of life seemed to break anddeath was imminent.
Not the church, not -the poor pastor who visited me inprison, not anything of authority was my help, but theliving Christ. He made me clear that his goal is the truth.He made me certain that for me and my children itwas better to take suffering than to deny conscience. He makesme certain again today when, in disappointment, I some-times ask, "For what did we suffer if the people are againgoing the wrong way?"I do not deny that people like Newman, the cardinal,can nd the reality of Light where I did not nd it. I donot deny fellowship to those who follow Christ in otherwords and doctrines, and who feel called to other tasks. ButI often think that very many do not come to the full realityof God because, before they nd it, they rest in authority.In catastrophe everything is changing. For millions ofpeople the traditional words and doctrines and images ofGod are meaningless. How can we bring them the messageif we ourselves are bound up in tradition and cannot showthem Gods presence, as it came to us, in words that makethem understand?
We will never come to a full strength in God if we donot acknowledge the sin of our lives. But, for many goodChristians, faith is so bound up with tradition that theynever realize the deep sinfulness of custom. Luther, forinstance, was so dominated by inherited feelings of reverenceE . .or mighty men and princes that he never realized the ego-
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