I have a fairly wide taste in literature, but for the first time that I can remember I have begun to find an interest in biography. One of the books that I have discovered is Tom Segev’s “Simon Wiesenthal”, the life story of the famous Nazi hunter. I must confess though that what attracted me to the book was not only the subject matter but the price on sale of $2. My friends would knowingly say: you can take the Scot out of Scotland…etc. Anyway, I digress. One interesting anecdote in Wiesenthal’s memoirs is the war time story of when he was called to the bedside of a badly wounded SS soldier who had asked to see a Jew before he died. Somewhat puzzled, Wiesenthal listened to the man confess his involvement with the murder of some Ukrainian Jews in August of 1941. Wiesenthal was even more dumbfounded when the man explained that to die in peace he needed a Jew to forgive him. Wiesenthal’s response was to quietly listen to him, then walk away in silence. Later he heard that the soldier had died and bequeathed him his personal effects. The incident troubled Wiesenthal and he agonized over his decision. He even shared it with some acquaintances and celebrities, asking them: what would they have done.
There was a whole gamut of responses ranging from anger and vindictiveness to complete ignorance of how to respond at all to such a request. Some even doubted the veracity of whether the incident happened at all. Others who knew Wiesenthal well, accepted the matter at face value. One interesting response came from fellow Austrian, Franz Cardinal Konig. He explained that Jesus preached that there was no limit to forgiveness. But he deftly remarked that given the horrors that Jews like Wiesenthal had experienced, an explicit pardon would have been “…beyond our concept of the human.” The Cardinal went on to say that the dying soldier clearly believed in God, and Wiesenthal had listened to him and showed him sympathy. The soldier somehow felt accepted or he would never have bequeathed him his personal belongings.
In the “Voice of Aedistamen”, forgiveness is an important theme. In volume 7 of the story, one of characters is introduced who will eventually experience redemption through forgiveness. But the major thrust of the whole book is the faithfulness of the Ghaedesh-Mor, God in the world of Aedistamen, who forgives the unfaithfulness of his people, and brings about their deliverance as they rediscover Him in their time of cruel bondage.
Returning to Wiesenthal’s remorseful soldier, perhaps this young man had some remnant of nobility of spirit that led him to unburden his terrible crimes to a Jew, a representative of the nation he had persecuted. He had the opportunity no doubt to speak to a pastor or priest, but he wanted to do more. I can’t help thinking though, that he spoke to the wrong Jew—no offence intended against Simon Wiesenthal.
There is another Jew who is simply beyond the concept of the human. Only He could address the sin done to others Jews; indeed, the sins of the whole world.</b>
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