Religiosity in the IIIrd Reich

There are not too many available studies in English language about the involvement of German churches on behalf of the Nazi ideology. The German approaches are, for various reasons (loyalty towards their faith being one of them), outlining the diversity of situations therefore, the impossibility of an unique verdict. Frequently, the dissent among the Protestant denominations - like the case of the Lutheran theologian Dietrich Bonhoeffer - is mentioned, with many example of priests that actually ended up in the concentration camps.  

The recent book by Manfred Gailus, a researcher in this domain, Gläubige Zeiten. Religiosität im Dritten Reich - which I will freely translated as Worshipping Times. Religiosity in the Third Reich - outlines the various nuances and different directions that were followed or changed during those times. 

1933 represented for many of the German-speaking religious nominations a time of challenge. Some religious interpretations pledged the cause of a Messianic leader  while some through the very lenses of religious thinking openly rejected the religious interpretation of political events. There is definitely a chore anti-Semitic red thread in various interpretations - from Luther onwards or even earlier - that may continue until today and that were serving as encouragement for political persecutions. 

Not few members of the elites of the IIIrd Reich were Catholic - Hitler himself, Himmler as well - and remained so until the end of the war although there were opinions among the German Church leaders who actually forbade any involvement on behalf of the political establishment. 

Mentioning facts and events, the book by Manfred Gailus helps to see the situation in a more diverse way. The level of involvement on behalf of and support for the Nazi regime should be evaluated on a case-by-case basis. The geography, social structure and political history of the different German regions should be taken into consideration, as well as personal ambitions and personalities of some religious leaders, as well as their direct connections with the Nazi establishment. 

Last but not least, Christianity itself in Germany was under relative threat by the movement created by Jakob-Wilhelm Hauer - Deutsches Glaubensbewegung -  /German Faith Movement/ - incorporated ancient, pre-Christian practices and symbolism, suited for the emotionally appealing Nazi doctrine.

There is very much left to be said, and access to archives as well as a less-belief-based, more scientifically oriented research will lead in a more dramatic way to a more clear picture of the religious landscape during those times and eventually, the hidden global connections - for instance, the help provided by Catholic representatives in Latin American countries for Nazi fugitives.

Both the methodological approach of the book and the factual repertoire of the book can be used for new directions and topics of research. Personally, I was expecting more documents and proper references including through official publications and public declarations, among others. Those expectations put aside, the research can be used as an example in approaching other establishment-oriented religious encounters with politics, no matter the religion and no matter the colour of the politics.