Saving Children from the Holocaust: The Kindertransport (The by Ann Byers

By Ann Byers

“Who will take care of me . . . and why can't all of us move together?” Kurt Fuchel requested his father those questions, because the younger boy ready to embark on a trip to England . . . on my own. Fuchel used to be one among 10000 little ones who made this trip presently prior to global warfare II started. In 1938, Jews hunted for a manner out of Germany. yet anti-Jewish legislation and countries unwilling to just accept fleeing refugees made break out tough or most unlikely. England’s attempt to avoid wasting the kids attempt got here to be referred to as the Kindertransport, and writer Ann Byers discusses the heroes who equipped the transports and the youngsters who have been kept from the Holocaust.

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Extra resources for Saving Children from the Holocaust: The Kindertransport (The Holocaust Through Primary Sources)

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Yet as with the Exodus, reading the Holocaust as the progenitor of a secular and universal salvation is not the only story that could have been told. Just as surely as the Exodus myth could have been understood as the result of a theomachy (war among the gods), so too can the story of the Holocaust be conceptualized in a variety of metahistorical paradigms – with its accompanying ethical imperatives also drawing upon a vast range of possibilities. This flexibility is reflected in the memorial museums under consideration where one may choose to display a universalistic vision of the Holocaust while another might remain particularistic in focus.

However, the biblical authors were concerned with establishing the ancient Israelites’ exclusive fidelity to their Lord, and thus their depiction The Holocaust Memorial Museum 29 of the Exodus event was by necessity one that stressed the strength of the God of Israel and His commitment to the salvation of the Hebrews, evidenced in His rescue of them from servitude in Egypt. In its biblical formulation, it is not the historicity of the Exodus narrative that is at stake, but rather its import as a majestic vindication of the covenantal claims of the People Israel.

89 Further, an overarching aim of the biblical writers was to understand and chart history within pre-existing metahistorical frameworks. For the writers of the Bible, historical events pointed to transcendent realities and their causes were attributed accordingly. Consequently, dominating the biblical drama are the acts of the ‘God of History’; a redeeming God who acts to bring His people out from bondage in Egypt, a relational God with whom the Israelites and their descendants enter into a covenant at Sinai, and a providential God that promises an eventual end to history itself as the culmination of His creation.

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