The Rise and Fall of the Third Reich: A History of Nazi Germany (48 page)

Hitler was liquidating the past, with all its frustrations and disappointments. Step by step, and rapidly (as we shall see in detail later), he was freeing Germany from the shackles of Versailles, confounding the victorious Allies and making Germany militarily strong again. This was what most Germans wanted and they were willing to make the sacrifices which the Leader demanded of them to get it: the loss of personal freedom, a Spartan diet (“Guns before Butter”) and hard work. By the autumn of 1936 the problem of unemployment had been largely licked, almost everyone had a job again
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and one heard workers who had been deprived of their trade-union rights joking, over their full dinner pails,
that at least under Hitler there was no more freedom to starve. “
Gemeinnutz vor Eigennutz!
” (The Common Interest before Self!) was a popular Nazi slogan in those days, and though many a party leader, Goering above all, was secretly enriching himself and the profits of business were mounting, there was no doubt that the masses were taken in by the new “national socialism” which ostensibly put the welfare of the community above one’s personal gain.

The racial laws which excluded the Jews from the German community seemed to a foreign observer to be a shocking throwback to primitive times, but since the Nazi racial theories exalted the Germans as the salt of the earth and the master race they were far from being unpopular. A few Germans one met—former Socialists or liberals or devout Christians from the old conservative classes—were disgusted or even revolted by the persecution of the Jews, but though they helped to alleviate hardship in a number of individual cases they did nothing to help stem the tide. What could they do? They would often put the question to you, and it was not an easy one to answer.

The Germans heard vaguely in their censored press and broadcasts of the revulsion abroad but they noticed that it did not prevent foreigners from flocking to the Third Reich and seemingly enjoying its hospitality. For Nazi Germany, much more than Soviet Russia, was open for all the world to see.
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The tourist business thrived and brought in vast sums of badly needed foreign currency. Apparently the Nazi leaders had nothing to hide. A foreigner, no matter how anti-Nazi, could come to Germany and see and study what he liked—with the exception of the
concentration camps
and, as in all countries, the military installations. And many did. And many returned who if they were not converted were at least rendered tolerant of the “new Germany” and believed that they had seen, as they said, “positive achievements.” Even a man as perspicacious as Lloyd George, who had led England to victory over Germany in 1918, and who in that year had campaigned with an election slogan of “Hang the Kaiser” could visit Hitler at Obersalzberg in 1936 and go away enchanted with the Fuehrer and praise him publicly as “a great man” who had the vision and the will to solve a modern nation’s social problems—above all, unemployment, a sore which still festered in England and in regard to which the great wartime Liberal leader with his program We Can Conquer Unemployment had found so little interest at home.

The Olympic games held in Berlin in August 1936 afforded the Nazis a golden opportunity to impress the world with the achievements of the Third Reich, and they made the most of it. The signs “
Juden
unerwuenscht
” (Jews Not Welcome) were quietly hauled down from the shops, hotels, beer gardens and places of public entertainment, the persecution of the Jews and of the two Christian churches temporarily halted, and the country put on its best behavior. No previous games had seen such a spectacular organization nor such a lavish display of entertainment. Goering, Ribbentrop and Goebbels gave dazzling parties for the foreign visitors—the Propaganda Minister’s “Italian Night” on the Pfaueninsel near Wannsee gathered more than a thousand guests at dinner in a scene that resembled the Arabian Nights. The visitors, especially those from England and America, were greatly impressed by what they saw: apparently a happy, healthy, friendly people united under Hitler—a far different picture, they said, than they had got from reading the newspaper dispatches from Berlin.

And yet underneath the surface, hidden from the tourists during those splendid late-summer Olympic days in Berlin and indeed overlooked by most Germans or accepted by them with a startling passivity, there seemed to be—to a foreigner at least—a degrading transformation of German life.

There was nothing hidden, of course, about the laws which Hitler decreed against the Jews or about the government-sponsored persecution of these hapless people. The so-called
Nuremberg Laws
of September 15, 1935, deprived the Jews of German citizenship, confining them to the status of “subjects.” It also forbade marriage between Jews and Aryans as well as extramarital relations between them, and it prohibited Jews from employing female Aryan servants under thirty-five years of age. In the next few years some thirteen decrees supplementing the Nuremberg Laws would outlaw the Jew completely. But already by the summer of 1936 when the Germany which was host to the Olympic games was enchanting the visitors from the West, the Jews had been excluded either by law or by Nazi terror—the latter often preceded the former—from public and private employment to such an extent that at least one half of them were without means of livelihood. In the first year of the Third Reich, 1933, they had been excluded from public office, the civil service, journalism, radio, farming, teaching, the theater, the films; in 1934 they were kicked out of the stock exchanges, and though the ban on their practicing the professions of law and medicine or engaging in business did not come legally until 1938 they were in practice removed from these fields by the time the first four-year period of Nazi rule had come to an end.

Moreover, they were denied not only most of the amenities of life but often even the necessities. In many a town the Jew found it difficult if not impossible to purchase food. Over the doors of the grocery and butcher shops, the bakeries and the dairies, were signs, “Jews Not Admitted.” In many communities Jews could not procure milk even for their young children. Pharmacies would not sell them drugs or medicine. Hotels would not give them a night’s lodging. And always, wherever they went, were the taunting signs “Jews Strictly Forbidden in This Town” or “Jews Enter This Place at Their Own Risk.” At a sharp bend in the road near
Ludwigshafen
was a sign, “Drive Carefully! Sharp Curve! Jews 75 Miles an Hour!”
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Such was the plight of the Jews at about the time the Festival of the Olympics was held in Germany. It was but the beginning of a road that would soon lead to their extinction by massacre.

The Nazi war on the Christian churches began more moderately. Though Hitler, nominally a Catholic, had inveighed against political Catholicism in
Mein Kampf
and attacked both of the Christian churches for their failure to recognize the racial problem, he had, as we have seen, warned in his book that “a political party must never … lose sight of the fact that in all previous historical experience a purely political party has never succeeded in producing a religious reformation.” Article 24 of the party program had demanded “liberty for all religious denominations in the State so far as they are not a danger to … the moral feelings of the German race. The party stands for positive
Christianity
.” In his speech of March 23, 1933, to the Reichstag when the legislative body of Germany abandoned its functions to the dictator, Hitler paid tribute to the Christian faiths as “essential elements for safeguarding the soul of the German people,” promised to respect their rights, declared that his government’s “ambition is a peaceful accord between Church and State” and added—with an eye to the votes of the Catholic
Center Party
, which he received—that “we hope to improve our friendly relations with the Holy See.”

Scarcely four months later, on July 20, the Nazi government concluded a concordat with the
Vatican
in which it guaranteed the freedom of the Catholic religion and the right of the Church “to regulate her own affairs.” The agreement, signed on behalf of Germany by Papen and of the Holy See by the then Papal Secretary of State, Monsignor Pacelli, later Pope Pius XII, was hardly put to paper before it was being broken by the Nazi government. But coming as it did at a moment when the first excesses of the new regime in Germany had provoked world-wide revulsion, the concordat undoubtedly lent the Hitler government much badly needed prestige.
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On July 25, five days after the ratification of the concordat, the German government promulgated a sterilization law, which particularly offended
the Catholic Church. Five days later the first steps were taken to dissolve the
Catholic Youth League
. During the next years thousands of Catholic priests, nuns and lay leaders were arrested, many of them on trumped-up charges of “immorality” or of “smuggling foreign currency.”
Erich Klausener
, leader of
Catholic Action
, was, as we have seen, murdered in the June 30, 1934, purge. Scores of Catholic publications were suppressed, and even the sanctity of the confessional was violated by Gestapo agents. By the spring of 1937 the Catholic hierarchy in Germany, which, like most of the Protestant clergy, had at first tried to co-operate with the new regime, was thoroughly disillusioned. On March 14, 1937, Pope Pius XI issued an encyclical, “Mit Brennender Sorge” (With Burning Sorrow), charging the Nazi government with “evasion” and “violation” of the concordat and accusing it of sowing “the tares of suspicion, discord, hatred, calumny, of secret and open fundamental hostility to Christ and His Church.” On “the horizon of Germany” the Pope saw “the threatening storm clouds of destructive religious wars … which have no other aim than … of extermination.”

   The Reverend Martin Niemoeller had personally welcomed the coming to power of the Nazis in 1933. In that year his autobiography,
From U-Boat to Pulpit
, had been published. The story of how this submarine commander in the First World War had become a prominent Protestant pastor was singled out for special praise in the Nazi press and became a best seller. To Pastor Niemoeller, as to many a Protestant clergyman, the fourteen years of the Republic had been, as he said, “years of darkness”
¹
and at the close of his autobiography he added a note of satisfaction that the Nazi revolution had finally triumphed and that it had brought about the “national revival” for which he himself had fought so long—for a time in the free corps, from which so many Nazi leaders had come.

He was soon to experience a terrible disillusionment.

The Protestants in Germany, as in the United States, were a divided faith. Only a very few—some 150,000 out of forty-five million of them—belonged to the various Free Churches such as the Baptists and Methodists. The rest belonged to twenty-eight Lutheran and Reformed Churches of which the largest was the
Church of the Old Prussian Union
, with eighteen million members. With the rise of National Socialism there came further divisions among the Protestants. The more fanatical Nazis among them organized in 1932 “The German Christians’ Faith Movement” of which the most vehement leader was a certain Ludwig Mueller, army chaplain of the East Prussian Military District, a devoted follower of Hitler who had first brought the Fuehrer together with General von Blomberg when the latter commanded the district. The “German Christians” ardently supported the Nazi doctrines of race and the leadership principle and wanted them applied to a Reich Church which would bring all Protestants into one all-embracing body. In 1933 the “German Christians” had some three thousand out of a total of seventeen thousand pastors,
though their lay followers probably represented a larger percentage of churchgoers.

Opposed to the “German Christians” was another minority group which called itself the “
Confessional Church
.” It had about the same number of pastors and was eventually led by Niemoeller. It opposed the Nazification of the
Protestant church
es, rejected the Nazi racial theories and denounced the anti-Christian doctrines of Rosenberg and other Nazi leaders. In between lay the majority of Protestants, who seemed too timid to join either of the two warring groups, who sat on the fence and eventually, for the most part, landed in the arms of Hitler, accepting his authority to intervene in church affairs and obeying his commands without open protest.

It is difficult to understand the behavior of most German Protestants in the first Nazi years unless one is aware of two things: their history and the influence of Martin Luther.
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The great founder of Protestantism was both a passionate anti-Semite and a ferocious believer in absolute obedience to political authority. He wanted Germany rid of the Jews and when they were sent away he advised that they be deprived of “all their cash and jewels and silver and gold” and, furthermore, “that their synagogues or schools be set on fire, that their houses be broken up and destroyed … and they be put under a roof or stable, like the gypsies … in misery and captivity as they incessantly lament and complain to God about us”—advice that was literally followed four centuries later by Hitler, Goering and Himmler.
²

In what was perhaps the only popular revolt in German history, the peasant uprising of 1525, Luther advised the princes to adopt the most ruthless measures against the “mad dogs,” as he called the desperate, downtrodden peasants. Here, as in his utterances about the Jews, Luther employed a coarseness and brutality of language unequaled in German history until the Nazi time. The influence of this towering figure extended down the generations in Germany, especially among the Protestants. Among other results was the ease with which German Protestantism became the instrument of royal and princely absolutism from the sixteenth century until the kings and princes were overthrown in 1918. The hereditary monarchs and petty rulers became the supreme bishops of the Protestant Church in their lands. Thus in Prussia the Hohenzollern King was the head of the Church. In no country with the exception of Czarist Russia did the clergy become by tradition so completely servile to the political authority of the State. Its members, with few exceptions, stood solidly behind the King, the
Junkers
and the Army, and during the nineteenth century they dutifully opposed the rising liberal and democratic movements. Even the Weimar Republic was anathema to most Protestant pastors, not only because it had deposed the kings and princes but because it drew its
main support from the Catholics and the Socialists. During the Reichstag elections one could not help but notice that the Protestant clergy—Niemoeller was typical—quite openly supported the Nationalist and even the Nazi enemies of the Republic. Like Niemoeller, most of the pastors welcomed the advent of Adolf Hitler to the chancellorship in 1933.