This weekend, I finished reading Lest Innocent Blood Be Shed by Phillip Hallie. I previously discussed the book here and here. The book is about the village of Le Chambon whose people actively worked to save Jews from the Nazis. All week I have noticed events that make me reflect back to quiet, peaceful and courageous resistance put up by the people of Le Chambon against the program to capture and deport Jews which was being carried out by agents of Vichy and the Nazis. One such event was the savaging of Lynne Cheney by Elizabeth Edwards for Mrs. Cheney’s objections to the public exploitation for political gain of her daughter’s sexual orientation. Liberals continue to write “apologia” for the actions of Kerry and the Edwards. (Hat tip, Hugh Hewitt) They try to make the case that if you cannot celebrate the discovery that one’s child is gay—you cannot truly “accept†the child. The acts of people of Le Chambon disprove this and show how important it is to “accept†but “admonish.â€
The deeply religious people of Le Chambon were motivated to save Jews by their absolute and unwavering commitment to the commandment of Jesus to “love one anotherâ€. I happened to find and begin reading this book in the midst my church’s congregation-wide study of the commandment of Jesus to “love one anotherâ€. It is sometimes referred to as the 11th Commandment. Jesus taught the meaning of “love one another†through thirty-five declarations called the “one anothersâ€, such as “comfort one another†and “forgive one anotherâ€. Today, my Sunday School class studied “accept one another.â€
Scriptural examples of Jesus modeling “accept one another†abound, and include His kindness to the Samaritan Woman at the well, described in John 4:1-42. Jesus asked for a drink of water from her, which was a shocking thing to do in that culture. The Jews despised the Samaritans for their pagan past and doctrinal differences seen as heresy by the Jews; further, she was a woman and it was considered inappropriate for a man to approach a woman in that manner; and, she was a sinful woman, having had many husbands and the fact that she was, at the time, cohabitating with a man not her husband. Another example “accepting another†is His intervention to save the prostitute from being stoned to death.
But Jesus did more than accept the two women as fellow humans worthy of God’s love and concern. He also gently and lovingly admonished each of them. He confronted the Samaritan woman about her five husbands and the fact that she was co-habitating with a man not her husband. To the prostitute He said: “Go and sin no more.†Thus Jesus modeled another variation on “love one another†which is to: “admonish one another.â€
The two “one anothers‖“accept one another†and “admonish one another†are opposite sides of the same coin, and it is destructive and ineffective to practice one without the other. Both were inseparable and of equal importance in the work of the people of Le Chambon.
In order to follow His instruction to “love one another†by saving the Jews, the villagers first had to accept Jews as worthy of God’s love. France was heavily anti-Semitic as was demonstrated by the Vichy police chief I wrote about here. Just as Jesus, the Jew, rejected prejudice against Samaritans, so did the Chambonnais reject murderous prejudice against Jews. Moreover, some villagers who favored helping French Jews did not want to help German Jews—and the Pastor Trocme had to admonish them for their limited view of to whom the commandment “love one another†applies.
It was how the villagers practiced the “one anothers†toward the Germans that was most astonishing. The villagers for the most part, rejected the guerilla tactics of the Maquis. Most of them were pacifists who did not believe in killing even under the circumstances of Nazi occupation. But they did resist—and in their resistance—they demonstrated what it means to “accept†even those who were their enemies. After the allies landed and the Germans were being pushed back to the Rhine, they acted to save individual German soldiers from the lynch mobs forming to exact revenge against both Germans and collaborators–but, that was not the most profound exhibition of the Chambonnais’ “one anothers†toward the Germans. Throughout the occupation, the Chambonnais repeatedly admonished both the French of Vichy and the Germans for their failure to follow God’s laws. They did this by reminding Vichy and the Germans that the Chambonnais would continue to shelter Jews in defiance of the law and without regard for personal safety. It was a gentle, yet effective way to admonish—as would become clear at the end.
One of the Chambonnais, Le Forstier, stood before a German military tribunal, where he was being prosecuted by the Gestapo, and proclaimed: “We in Le Chambon resist unjust laws, we hide Jews, and we disobey your orders, but we do this in the name of the Gospel of Jesus Christ.†This gentle but forthright admonition inspired the head of the tribunal, Major Schmehling to attempt to save Le Forstier.
What the people of Le Chambon were trying to accomplish was not only to save innocent Jewish lives, but also to save the Germans from violating God’s commandment against killing through admonitions acted out in both non-violent acts of resistance and repeated verbal reminders about why they were resisting which was because of God’s law. Despite the fact that it was clear that the Nazis knew that Le Chambon was a refuge for Jews, God protected it from total destruction by the Nazis. God did this by acting through Major Schmehling. He was a devout Catholic who was capable of understanding that the Chambonnais were acting not only to save the Jews from deportation and death—but also to save the Germans from committing sin. While imprisoned after the routing of the German army from France, Major Schmehling told the leaders of Le Chambon that Le Forestier’s words motivated him to find ways to prevent the SS from moving on Le Chambon in a punitive expedition to destroy the village because of the Jews the SS knew were hidden there.
Had the Chambonnais only shown “acceptance†of the German, it is almost certain that the village would have been destroyed. Schmehling’s Christian ethics were actively engaged by the gentle admonitions of the Chambonnais– for it was those admonitions that actually showed the depth of the Chambonnais’ “acceptance†of the Germans as fellow men worthy of loving guidance.
To me, this book and the present study of my church underscores how important it is to stand up to those who would accuse Christians of “hate crimes†for reminding the world of what God commands. The necessity of coupling “acceptance†with “admonition†explains some of the complexities of the love that we have for others, including our children. We accept our children as they are—but we are told by God to remind them of his law. If we do not do the latter, the former will prove ineffective. But it does not stop with our children. Jesus, by instructing us to “admonish one another†places the duty upon us to do what we can to remind others of what is right and wrong in order to prevent them from falling into sinful ways. The author of Lest Innocent Blood Be Shed writes of the statements of Edouard Theis, one of the leaders of Le Chambon, who made this very point to the author:
“Edouard Theis has taken great pains to show me that he and Trocme were trying to prevent the Nazis and Vichy from violating the commandment against killing. They were trying to protect the victims, but they were also trying to stop human beings who were hell-bent on becoming victimizers, hell-bent on doing evil. Trocme and Theis believed that if they failed to protect those in Le Chambon, they, the ministers, would share the guilt of the evil ones who actually perpetrated the harmdoing.â€
Liberal elites want us to lay aside that part of “loving one another†which requires admonition. They tell us that admonition reflects hate and shame and precludes acceptance. Thies proves that to be false. Although the Chambonnais had ample reason to hate the Germans, to feel ashamed of occupation by them. and to refuse to accept them as men deserving the love of God—they most effectively showed their acceptance by attempting to stop them from violating God’s law. To understand this is to understand the Cheney’s desire for privacy in the matter of their daughter.