Charity or Complicity?: From Holocaust Memory to Middle Eastern Injustice. A Critical Look at the EKD

Introduction and History of the Evangelical Church in Germany (EKD):

The Evangelical Church in Germany (EKD) is a federation of 20 Lutheran, Reformed, and United Protestant regional churches. It is one of the largest Christian organizations in Germany, representing approximately 19.7 million members as of recent estimates. The EKD serves as an umbrella organization rather than a centralized authority, with each regional church maintaining autonomy in governance and theology.

Historical Background:

1. Formation (1948):

The EKD was founded in 1948 in the aftermath of World War II to unify Germany’s Protestant churches, which were fragmented due to historical denominational divisions and the challenges of the Nazi era.

2. World War II and the Nazi Era:

During the Third Reich, parts of the German Protestant Church aligned with Nazi ideology, forming the "German Christians" movement. However, other groups, such as the Confessing Church, resisted Nazi interference in church affairs.

3. Post-War Reconstruction and Reconciliation:

After the war, the EKD committed itself to rebuilding Germany’s moral and spiritual foundation, addressing its role during the Holocaust, and fostering reconciliation, particularly with Jewish communities.

4. Modern Role:

Today, the EKD is actively involved in social justice, interfaith dialogue, and humanitarian efforts. It frequently addresses contemporary issues such as climate change, migration, and human rights.

Key Points from Riffat Kassis's Article in Mondoweiss:

1. Historical Context and Moral Responsibility:

The German Church, once complicit in the Holocaust, now risks complicity in what is described as Israel's genocide of Palestinians.

The Evangelical Church in Germany (EKD) prioritizes Holocaust memory and responsibility toward Jewish communities but neglects addressing Israel’s systemic injustices against Palestinians.

2. Critique of EKD’s Resolution:

The EKD passed a resolution titled “Humanitarian aid for people in the Middle East”, emphasizing compassion without addressing the root causes of suffering, such as Israel’s occupation, apartheid policies, and structural violence.

The resolution avoids acknowledging the systemic injustices fueling the humanitarian crisis in Gaza and broader Palestinian territories.

3. Risk of Selective Justice:

The EKD’s one-sided approach undermines its credibility, offering uncritical support for Israel under the guise of atonement for historical guilt.

This stance risks sidelining the plight of Palestinians and perpetuating a form of selective justice.

4. Call for Justice Beyond Charity:

Humanitarian aid is insufficient without addressing oppressive structures and advocating for a just peace.

The EKD’s silence on Israel’s violations of international law diminishes its prophetic and moral role.

5. Growing Recognition of Genocide Claims:

International bodies, including genocide scholars, Amnesty International, and religious leaders, increasingly describe Israel’s actions as genocidal.

Calls for investigations into these claims have been echoed by global figures, including the Pope and Western church leaders.

6. Contrasting Political Positions:

Even Germany’s Chancellor Olaf Scholz has joined calls for an immediate ceasefire and peace talks, demonstrating a more critical stance than the EKD.

7. Recommendations for the EKD:

To uphold its theological commitment to justice, the EKD must confront Western governments' complicit you in enabling occupation and oppression.

The church should engage with structural injustices, advocating courageously for the dignity and rights of all people to contribute meaningfully to peace and justice.

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