Seventh-day Adventist Publications and The Nazi Temptation

12pletely explain German Adventism during thisperiod. Innate weaknesses within the GermanAdventist church helped make it susceptible tothe Nazi temptation.The Adventist politicalphilosophy and itsGerman interpretation contained one such weakness.Basically, Adventists believed that allgovernment is established by God and every citizenis obliged to obey it, except when it makesdemmds against one's conscience.In imperial Germany, the Adventist conscienceallowed most members to espouseextreme nationalism and active military collaborationeven on Sabbath. They sincerely believedthat such an attitude was neither against consciencenor against the Bible. An Adventistauthor wrote in December 1915 that "theBible teaches first, that participation in war isnot against the sixth commandment; second,that fighting on the Sabbath is no transgressionof the fourth law." 1With the end of World War I, the Germanchurch leaders recognized the error of theirpolicies; they confessed at the European Divisionmeeting at Gland, Switzerland, on Jan. 2,1923, that they were in complete "harmonywith the general teaching of their brethren ofthat denomination throughout the world." Butthis declaration was weakened by the additionalpronouncement which read: "We grant to eachof our church members absolute liberty to servehis country, at all times and in all places, inaccord with the dictates of his personal conscientiousconviction.,,2The personal convictions of German Adventists,insofar as they were reflected in churchpublications, were largely those of the Germanmiddle class. Adventists opposed what theyregarded as the vengeful peace of Versailles,believing it had been motivated by a "satanicalspirit of destruction and by a never-endinghatred against Germany." They further suggestedthat the attack upon Germany would inthe end benefit the papacy. 3The Weimar Republic, too, came under considerablecriticism in Adventist periodicals. Itsconstitution, they claimed, was a failure. It wassupposed to build a unitary state but insteadthere were dissension and party squabbles everywhere.Only a radical reorientation by the demo-Spectrumcratic parties could save Germany from destruction.4 Pastor W. Binanzer argued that the statewas without power; it could neither stop thedestruction meted out to Germany nor help itsown people, who were unemployed, hungry andwithout housing. In despair, he said, many citizenswere turning to unhealthy and immoralactivities, which the democratic state allowed toflourish unhampered. 5Adventists also criticized the Weimar Republicfor granting freedom to all democraticparties, including the Catholic Center party. Onewriter stated apocalyptically, "the priest-todayParty chairman, tomorrow chancellor of Germany.This is the outcome of ten years of"Basically, Adventists believedthat all government is establishedby God and every citizenis obliged to obey it,except when it makes demandsagainst one's conscience."German Republic .... Germany may become aprovince of the Papal states.,,6Not all writers were discouraged. One notedthat domestic difficulties sometimes can be overcomeby a grand foreign policy.7 Such a foreignpolicy might be directed against France or theVatican, two foes of Germany which shared acommon "fear of the spiritual, cultural and economicsuperiority" of Germany.8In this serious hour of German historyAdventist writers expressed repulsion at thethought of being on the sidelines. W. Mueller, oneof the most influential German Adventists, said:"Every thinking man must take.a position on allquestions of the present or he ceases to be. AsSolon said in his day: 'Who does not particpatein the battles of his people is withouthonor.',,9 Adventist participation consisted incontinuing to question the shortcomings of theRepublic and the sincerity of the allies,lO aswell as the usefulness of the detente of Locarnoand even the League of Nations. 11Some Adventists, apparently, even agreedwith the contemporary anti-Semitism. The