Most of the chapters in Part III (During the War) have some particulars about anti-Semitic measures taken by the Germans: I wanted to give some historical background for the statements issued by Churches. For the background of statements issued in the different countries before the Second World War, the historical survey and the chapter on Germany in part II should be consulted. One can never have too much knowledge of the situation and background in the countries concerned, if one is to see facts clearly in their historical context and interpret them correctly. Thus, more publications are mentioned in the notes for further study. Some figures concerning the membership of Churches are given in Appendix II, though they are of limited value. Many territorial changes took place in Central and Eastern Europe. Some Churches count as members all who were baptized, whether they ever attended services or not; others count <4> "communicants"; the Baptists do not count the children. But one will at least acquire a conception of the numerical strength of a certain Church. An investigation into the question whether the non-Roman Catholic Churches kept silent, must necessarily have certain limitations. Firstly, no statement issued by a Church under the authority of the Pope are recorded in this book, with the exception, of course, of joint statements issued by Protestants and Roman Catholics, as was the case in the Netherlands. Thus I have recorded nothing from the Polish Greek Catholic Metropolitan Sheptitsky, or from the Maronite Patriarch of Syria, Mgr. Arida. [49] Secondly, this investigation is not concerned with the acts of individual Christians, unless they were leaders of the Church and clearly spoke in the name of their Church. [50] Thirdly, I have not recorded the contents of protests issued solely against the treatment of Christians of Jewish origin. It was certainly the duty of the Churches to do all in their power to protect those Christians, but this is not my subject. I am interested in what manner the Churches acted or failed to act on behalf of the Jews in general. This book is first of all an attempt to draw up an inventory, rather than to draw up the balance-sheet. However, the fact that I have often had the privilege of lecturing on the subject to Jewish, Christian or mixed audiences, always followed by brisk discussion, encourages me to feel that I have correctly understood some of the problems and questions which arise. The Introduction arrived only just in time to be printed. I am particularly grateful to Dr. Uriel Tal for his penetrating comment and questions. It stands to reason that our views need not agree in every detail, but <5> Christians should know that such questions as are raised in the Introduction are asked by many Jews. It is of the utmost importance for Jewish-Christian relations to discuss them as frankly as Dr. Tal did. <6>