Seventh-day Adventist Publications and The Nazi Temptation

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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
Volume 8, Number 3church's religious liberty magazine Kirche undStaat reprinted an article from the non-Adventistjournal Der Leuchturm which stated:Some friends have counseled us not to fighta two-front war, not against the Jews andJesuits at the same time. They are still beingfooled by these two international enemies ofGermanism. For the sad situation of Germanysince November 1918 we can thankthe ... Jews and Jesuits ... The Jesuits areno less dangerous enemies than the Jews. l2Catholicism,however,received the mostattention in Adventist writings. In certain issuesof some journals every second article dealtwith Catholicism.13 The writers believed theconspiracy of Catholicism lurked everywhere, 14its aim being the destruction of religiousliberty 15 and the persecution of all who resistedCatholicism. 16 Nothing was safe from Catholicmachinations, neither the German nation andculture, nor the well-established evangelicalchurch which Social Democrats and Catholicswere collaborating to destroy'. 17Another threat, Adventists believed, camefrom Socialists and Communists. The SocialDemocrats indoctrinated the youth with amoderate, atheistic-materialistic ideology. TheCommunists inculcated the same ideology in amore extreme form. 18 Once these youth hadbeen won, it was suggested, they would abolishChristianity and religion and enthrone their newsecular faith. All this had happened in Russia;but it could not be allowed to occur in Germany.19In response to these dangers, one Adventistwrote, every German, young or old, was callingfor a strong "Fuhrer." "A people, a church, acity or a land which has no good Fuhrer isdestined for perdition. Moreover, the Adventistchurch needs good Fuhrers .. ." 20 Anotherwriter added that "Fuhrers" cannot be valuedenough even in religion. 21This mystique of the "Fuhrer," the embodimentof a movement or a nation with absolutepower, permeated German writings, as well asAdventist publications. Article after article dealtwith this "Fuhrer ideal," expressing it in suchcombinations as "Fuhrerschaft,,,22 "Fuhrertum,,,23and "Fuhrerdienst."24 Even Jesus wastransformed into a great "Fuhrer.,,25While Adventists debated, sometimes ineschatological terms, the versailles treaty, theWeimar Republic, the Jews and the Catholics,and while they called for spiritual "Fuhrers," a"Fuhrer" did arise and was even then achievingpolitical success. Adventists were perplexed, forhe was expressing many of the feelings theyheld. Adolf Hitler promised that through a strong"Fuhrertum" (leadership) and a courageousforeign policy he would end the humiliation ofVersailles and abolish the weaknesses of democracy.He promised to reunite under the Reich allGermans outside Germany. No one, according toHitler, would be allowed to interfere with thereemergence of Germany. Under his leadership,Germany would check the scourge of atheisticBolshevism and neutralize the international conspiratorsof Jews and Jesuits. The CatholicChurch would be forced to give up its politicalinfluence and would be allowed to exercise onlyits religious functions in Germany. Hitler wouldsupport absolute freedom of religion-as long asthe churches remained nonpolitical.Hitler also promised economic revival and fullemployment. Moreover, the "Fuhrer," the moralleader who did not drink or smoke, emphaticallysupported the moral rejuvenation of Germanyafter its many years of immorality under theWeimar Republic. Germany, he assured the people,would become one of the greatest nations onearth. 26Despite Hitler's appeal, Adventists hesitated.W. Binanzer, a mmlster who had earlierdemanded that Adventists take positions onpolitical issues,27 in 1931 stated: "The Lordwishes that we bypass political questions. Wecannot give our voice with certainty to a politicalparty. In such circumstances being quiet isbetter than speaking.,,28What made Adventist leaders call for cautionand silence? It was probably their uncertainty asto the Nazi stand on religious liberty. AlthoughHitler promised religious freedom, there was noconsensus within the party on this issue.Hitler's personal position seemed clear and itwas acceptable to Adventists. M. Busch, adepartmental secretary of the South GermanUnion Conference, approvingly quoted Hitler'sstatement in Mein Kampf that "for the politicalFuhrer all religious teachings and arrangementsare untouchable .. ." Still, point 24 of the Naziparty program stated that the Party supported13
Page 4 and 5: 14positive Christianity, without ty
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Seventh-day Adventist Publications and The Nazi Temptation

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