the quiet one
I don't see antisemtism in Rutherford's letter or the 1934 yearbook quote. Both seem to be refuting that Jehovahs witnesses are funded by Jews, catholics, big business etc. Rutherford comes across as trying to negotiate a path of peaceful co-existence for Jehovahs witnesses in Germany and of trying to avoid conflict as much as possible.
Jehovahs witnesses have always spoken out against other religions and against materialism etc. But I would not class this as antisemitism which to me is racial hatred. Hitler and his party were guilty of antisemitism - Hitler thought the jews were not human and that they were parasites living off of other humans. Jehovahs witnesses do create much conflict by their religious intolerance so they are not against conflict in itself but where possible they do try their darndest to work with governments .
In reply to Terry's quotes from Ernest Helmreich 1979 I am stunned because the Catholic Church also suffered persecution under Hitler. The concordat was an attempt at negotiation for as peaceful a co-existence as possible on behalf of Catholics in Germany and elsewhere. And the truth is that many priests were sent to concentration camps and murdered. The Vatican was instrumental in saving many Jews particularly in Italy.
some more from wikipaedia....
The nature of the Nazi Party's relations with the Catholic Church is also complicated. Before Hitler rose to power, many Catholic priests and leaders vociferously opposed Nazism on the grounds of its incompatibility with Christian morals. After Hitler took over and rose to power, party membership was not forbidden anymore and the Catholic Church actively looked for opportunities to work together with the Nazi government. At his trial Franz von Papen said that until 1936 the Catholic Church hoped for a Christian alignment to the beneficial aspects he said they saw in national socialism. (This statement came after Pope Pius XII ended Von Papen's appointment as Papal chamberlain and ambassador to the Holy See, but before his restoration under Pope John XXIII.)
In 1937 Pope Pius XI issued the encyclicalMit brennender Sorge condemning Nazi ideology, notably the Gleichschaltung policy directed against religious influence upon education, as well as Nazi racism and antisemitism. Pius XI's encyclical Humani Generis Unitas was never published due to him dying before it could be issued, but the similar Summi Pontificatus was the first encyclical released by his successor (Pius XII), in October 1939. This encyclical strongly condemned both racism and totalitarianism, without the anti-Judaism present in Humani Generis Unitas. The massive Catholic opposition to the euthanasia programs led them to be quietly ended on 28 August 1941, (according to Spielvogel pp. 257–258) in contrast Catholics only at some occasions actively and openly protested Nazi anti-Semitism in any comparable way, except for several bishops and priests like bishop Clemens von Galen of Münster.
In Nazi Germany, all known political dissenters were imprisoned, and some German priests were sent to the concentration camps for their opposition, including the pastor of Berlin's Catholic Cathedral Bernhard Lichtenberg and the seminarian Karl Leisner. Hitler was never excommunicated by the Catholic Church and several Catholic bishops in Germany or Austria are recorded as encouraging prayers of support for "The Führer"; this despite the fact the original Reichskonkordat (1933) of Germany with the Holy See proscribed any active political participation by the priesthood.
Criticism also arose in that the Vatican pontificate headed by Pope Pius XI and Pope Pius XII had remained circumspect about the national-scale race hatred before 1937 (Mit brennender Sorge). In 1937, just before the publishing of the anti-Nazi encyclical, Eugenio Cardinal Pacelli in Lourdes, France condemned discrimination against Jews and the neopaganism of the Nazi régime. A statement by Pius XI on 8 September 1938 spoke of the "inadmissibility" of anti-semitism, but Pius XII is criticised by people like John Cornwell for being unspecific. Pius XI may have underestimated the degree that Hitler's ideas influenced the laity in light of hopes the Concordat would preserve Catholic influences among them. The evolution of the Vatican's understanding has faced criticism of weakness, slowness, or even culpability. On culpability this is perhaps clearest with regards to the German hierarchy as after the Concordat there was a radical reversal of the former episcopal condemnation of Nazism, according to Daniel Goldhagen and others. It is less certain in other cases. From the other extreme the Roman Catholic hierarchy in the Netherlands officially and formally condemned Nazism in 1941 and therefore faced violence and deportation of its priests, along with attacks upon monasteries and Catholic hospitals, and, the deportation of thousands of Jews to Auschwitz, who were hiding in the Catholic institutions, among them the famous Saint Edith Stein. Likewise, the Polish Roman Catholic hierarchy was violently attacked by the Nazis and saw thousands of its clerics sent to concentration camps or simply killed, a famous example of this being Father Maksymilian Kolbe. Most nations' hierarchy took a mixture of the two positions, oscillating between collaboration and active resistance.