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The Faith and Actions of Greta Andrén, Missionary to the Jews of Vienna, 1938-1941

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The Faith and Actions of Greta Andrén, Missionary to the Jews of Vienna, 1938-1941 The Faith and Actions of Greta Andrén, Missionary to the Jews of Vienna, 1938-1941 Samuel Wenell Master’s Thesis: 15 ECTS Supervisor: Håkan Bengtsson Examinator: Magnus Lundberg Department of Theology: Studies in Church and Mission History Autumn Semester 2020 Uppsala University Abstract In this Master’s thesis, I conduct a micro-historical study of deaconess and missionary Greta Andrén (1909-1971) and her work for Svenska Israelsmissionen, the Swedish Israel Mission, in Vienna during the National Socialist occupation. By examining letters as well as select publications, I try to uncover her motives and how she found meaning in her work, and how this could be seen in relation to the origins of the Mission in the Swedish Low Church awakening and certain apocalyptic views on the Jews. Ultimately, I conclude that “Sister Greta’s” world-view was centred around the children and youth she cared for, because she found in them signs of God’s will, as well as teachers and examples of how a good Christian should relate to the Lord. Her capable personality expressed itself through action, and it was through diligent work that she upheld an everyday world filled with meaningful signs of divinity. Keywords: Greta Andrén, Svenska Israelsmissionen, Microhistory, Mission History, Vienna, Holocaust, Deaconry, Carlo Ginzburg. 0 Contents 1. Introduction p. 2 1. Purpose and Research Questions p. 2 2. Motivation p. 2 3. Source Material p. 4 2. Background p. 5 1. Gretaïana p. 5 2. Revivalism, Jewish Assimilation and the Beginnings of SIM p. 6 3. SIM Before the First World War p. 8 4. The Jewish People: Enemies, Converts, Signs p. 8 5. SIM in Vienna and Vienna During the National Socialist Era p. 9 6. Summary of Background Section p. 11 3. Earlier Research p. 11 1. The Mosaic Congregation of Stockholm p. 12 2. SIM in Vienna and Its Relationship with the Authorities p. 13 3. Summary of Earlier Research Section p. 16 4. Theory and Method p. 16 1. Theory p. 16 1. What is Microhistory? p. 16 2. The Clue-Centred Paradigm p. 18 3. Quality and Quantity p. 19 4. Scale as Analytical Tool p. 20 5. Microhistory and Narrative p. 21 6. Summary of the Theory Section p. 22 2. Method and Models p. 22 5. Results p. 26 1. 1938: Anschluss, Kristallnacht, “Spontaneous Aryanization” p. 26 2. 1939: War, Deportation, Kindertransporte p. 31 3. 1940: Exhaustion and Further Signs from the Children p. 35 4. 1941: Start of the Holocaust. End of the Operation in Vienna p. 39 5. A Clue from Earlier Research I: Lizzie from Vienna p. 41 6. A Clue from Earlier Research II: The Author Ilse Aichinger p. 43 6. Conclusions p. 44 1. Children as Signs p. 45 2. Signs as Charism p. 46 3. Charisma as Action p. 46 4. Action as Meaning p. 47 7. Sources p. 48 1. Non-Printed Sources p. 48 2. Printed Sources p. 48 3. Electronic Sources p. 49 8. Literature p. 49 1 1. Introduction 1.1. Purpose and Research Questions The purpose of this Master’s thesis is to trace the faith behind the actions of deaconess Greta Andrén during the National Socialist occupation of Vienna, and to discover how her faith and actions related to one another. This is operationalised as a micro-historical study of her work at Svenska Israelsmissionen (The Swedish Israel Mission, SIM) between the years 1938 and 1941. By comparing the documentation from that station as well as from SIM’s headquarters in Stockholm with texts published by Andrén, I hope to see what her brand of faith meant when it bore fruit in her everyday life. In filling this purpose, I utilise the following questions: 1. What were Greta Andréns everyday tasks in Vienna? 2. What meaning, and what signs of God, did she find in them? 3. How did Andrén express her faith though her actions? 4. How did Andrén’s relationships with her clients matter to her faith, and vice versa? 1.2. Motivation I have chosen to write about Vienna because the Swedish missionaries themselves saw it as the capital of European Jewry, and spent considerable sums on its activities compared to other parts of SIM’s work. It was also one of the few places were SIM was able to operate during the Second World War and the Holocaust, and it was there that its influence was perhaps the greatest. Furthermore, although true at earlier times as well, the Jews and the Jewish converts to Christianity were especially vulnerable during the occupation, and thus to a greater extent at the mercy of SIM and its operatives. When the Jews were truly in the hands of SIM, the latter’s agenda was made manifest in an undeniable way. At the end of this study, we will hopefully see what truly mattered to Greta Andrén in a time of crisis and how she found justification for their actions in her faith. Why, then, would this be of interest? First of all, there is some scholarly relevance to a study of the Swedish missionary movement and its work and relationship with the Jewish people. As will be shown below, though there exists research surrounding SIM as an organization and Greta Andrén as a person, there is still some work to be done regarding their activities during the Second World War. As the archives containing many 2 precious pages of source material have only fairly recently been opened, they are underexploited and there is much potential in comparing the results of studying them with research on missionary theology and Christian-Jewish relations in other countries. Secondly, there is an interreligious, theological, and potentially political relevance to a study such as the present one. The postwar version of SIM, the Swedish Theological Institute in Jerusalem, was founded by some of the people in this study, including Greta Andrén. The Institute is a vital party in the interreligious dialogue between Christians and Jews, and adding details to its history should be of obvious relevance. Apart from the ethical aspect of not choosing an object of study with living relatives (although such people will be present in the thesis), there are three major reasons for choosing to focus on Greta Andrén. She was a core figure of SIM for over 40 years, from 1934 to her retirement and death in 1971. Adding pieces to the development of her life will incidentally add pieces to the development of SIM itself and to that of Jewish-Christian relations. As she was a deaconess and a person of strong faith, but not a theologian, it is possible to see through her the putting into practice of a religious thought, as she can be argued to have been kept up to date with the theological debate of her day (she wrote texts for journals and books where theological questions were considered, and spoke extensively at meetings with the same purpose). Adding to the wealth of literature and correspondence she left behind her, she was very much a practical and headstrong person. Not only her words but also her actions have left behind traces and it is therefore reasonable to focus on her when aiming to see both theory and practice of a given strain of faith. Finally, adding both these reasons together we find a third, namely that Andrén had a major influence on both SIM itself as on other actors. There are anecdotes of her forceful personality being directed inwards, to her superiors, as well as outwards, to Nazi guards and bureaucrats, or to a broader Swedish public. I thus conclude that she is the best choice for a study such as the present one. But why focus on only one person? Why not write the story of the entire staff at SIM during the time of the Second World War? Because meaning varies from individual to individual, and most of the other individuals involved in this story did not leave behind them as many clues with which to enter their worlds. It would be possible to include them, but this would make the study unwieldy, and Greta Andrén’s story is in a sense a closed system, it is a clearly delineated topic, that I hope to supplement in the future with further studies of the entire staff of SIM. 3 1.3. Source Material In order to approach the everyday world of Greta Andrén properly I would have to use all material left behind by her and her colleagues. That would however require more time and space than I have been allotted for the writing of this thesis, and so I can only downsize the study and hope for the opportunity to conduct another one, a bigger and better one, in the future. I have chosen two sources to work with: The texts of Greta Andrén and sometimes others in Missionstidning för Israel (Missionary Journal for Israel, MFI) between 1938 and 1941 – the year of the Anschluss and the year of Andréns departure from Vienna. These texts, however, were a polished version of Andrén’s world, and to find as many clues as possible of the life behind the texts, I turn to the correspondence between the missionary station in Vienna and the SIM headquarters in Stockholm, also between the years 1938 and 1941. My reason for choosing the texts in the Missionary Journal are the following: First of all, they contain descriptions of Greta Andrén’s activities at Seegasse, such as the Children’s circle or the caritative work with the poor. Second of all they contain those of her reasons for, and that of the meaning behind, her actions that she was willing to present to the public.
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