more than once. And as an anti-alcoholic, non-smoker, and vegetarian, he is closer to our own view of health reform than anybody else.” In October 1933, another circular titled “Concerning Our
Position Toward Nation and Fatherland” called on ministers and elders of the East German Union Conference to support Hitler’s government in what it called its “peace-loving designs.” According to the circular: “Te government ... calls on us
to demonstrate to all the world that the German people are unanimous in their commitment to peace. No one should be missing, ourselves included. Other governments have postponed their decision on which policy to adopt toward Germany until aſter 12 November. Tey are waiting to see whether the entire nation supports the Führer, united in the defense of its long- abused honor and in unshakable will to peace. ... Every weakness among our people will be noticed and ruthlessly exploited to the detriment of Germany. I call on every Adventist who loves his people to support the peaceful intentions of the Reich government on 12 November.” Tis call to vote “yes” in the 12 November plebiscite of 1933
was the first of many to follow. Tey were not the product of a few errant conference leaders; rather, the writers were following instructions from the church leadership in Berlin, who had made commitments to the Nazi Propaganda Ministry. How many Adventist members heeded their call is hard
to determine, but church leadership was able to boast that in Friedensau, the small town that is home to the Adventist seminary in Germany, 100 percent had voted for Hitler.
Support and Collaboration Given all of these efforts to demonstrate Adventist patriotism and support for the Nazi regime, it came as quite a shock when the denomination was outlawed on November 26, 1933. Although the ban was rescinded on December 6, 1933, aſter barely three weeks, it marked yet another change in the church’s policy. From then on, Adventist leaders sought to reinforce the
hierarchical principle to ensure that the church would speak with one voice. In a “Memorandum” to the government, which defined the denomination’s beliefs, they stressed what set the church apart from Jews (and several smaller sects), while emphasizing commonality of beliefs and purpose with the Nazi movement. Te Memorandum cited the church’s emphasis on a healthy body, noting that its active welfare section had already been integrated into the state’s welfare organization and that the church’s colporteurs sold not only literature on healthful living, but also Neues Volk (New Nation), the journal of the Race Political Office of the Nazi Party.
In explaining the church’s position on the state, the document
cited Christ’s famous line “Render unto Caesar,” but in doing so, it omitted the second part about a believer’s duty to God. Te denomination’s new course became evident in several
ways. From this time on, Adventist journals commented more frequently and positively on political developments in Germany, emphasizing the duty of the Christian to actively support the state. Supporting the state meant, of course, endorsing National Socialism and the racist völkisch state. At ministerial conferences and in circulars, gospel workers were told to use their influence to put the church on a pro-government course. In a circular to pastors that explained the reasons for this
departure from past practice, the president of the Rhenish Conference wrote: “Since we ministers have usually abstained from any politics, some might think that we should not give any instruction this time either. Tat would be wrong, however. ... Surely, as Christians you want to have the right attitude toward the great and difficult tasks of the government.” Tings have changed, he argued; the time of politics was past.
All state power was of God, and St. Paul had written: “Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.” (Rom. 13:2, KJV). Clearly, this church leader believed it was the Christian’s duty
to support the government in whatever it did. Hulda Jost
Te Adventist welfare organization and its energetic leader, Hulda Jost, had shown during the ban how vital it was for the church to work closely with the state. From 1934 on, the Adventist assistance program became more fully integrated into the National Socialist People’s Welfare Department (NSV),
the official Nazi welfare authority. As the church’s welfare mission became entwined with its Nazi counterpart, National Socialist propaganda entered the church. Events sponsored by the Adventist Welfare Society in German churches offered visible proof with Nazi flags, speeches by Nazi officials, the Hitler salute, the Nazi anthem, and Adventist Hitler Youth in uniform. Support for the Nazi state reached beyond German borders
as Adventist leaders took advantage of their foreign ties to promote the Tird Reich abroad. Tey worked closely with Nazi authorities and filed detailed reports. Particularly noteworthy is the American lecture tour by Hulda Jost and other members of the German delegation at the
WWW .A T OD A Y . OR G 9
Page 1 |
Page 2 |
Page 3 |
Page 4 |
Page 5 |
Page 6 |
Page 7 |
Page 8 |
Page 9 |
Page 10 |
Page 11 |
Page 12 |
Page 13 |
Page 14 |
Page 15 |
Page 16 |
Page 17 |
Page 18 |
Page 19 |
Page 20 |
Page 21 |
Page 22 |
Page 23 |
Page 24 |
Page 25 |
Page 26 |
Page 27 |
Page 28 |
Page 29 |
Page 30 |
Page 31 |
Page 32 |
Page 33 |
Page 34 |
Page 35 |
Page 36 |
Page 37 |
Page 38 |
Page 39 |
Page 40
