Introduction
There is a common misconception that fascism, in the post-World War II era, aimed to eliminate established religions and replace them with the power of the State. However, this view is far from accurate. Fascism actually emerged as a response to an existential crisis caused by the dominance of Anglo-American Liberalism, seeking to protect religious freedom within their respective countries. Fascist movements developed organically, aiming to eliminate harmful beliefs and subversive elements that were tearing societies apart for the benefit of hostile interest groups. Fascism, based on its core principles, adopted a state policy known as "Positive Christianity," as described by Adolf Hitler in a speech on February 18, 1929. Hitler emphasized that the nationalist worldview, be it Fascist or National Socialist, had a strong alignment with Christianity.
“The nationalist worldview - whether Fascist in Italy or National Socialist in Germany, is a positively Christian one, and every good Catholic, just like every convinced Protestant, can be an opponent of parliament and a supporter of the dictatorship of the national idea."
— Adolf Hitler, speech February 18, 1929
Fascism is founded on an idealistic philosophy and worldview that is fully compatible with Christian theology. The intention of this paper is to demonstrate how Christians who participated in their respective fascist movements within their countries upheld and embodied a genuine expression of Christianity.
Why Fascists Choose a Secular-style State
Concerning well-known fascist groups like the NFP, NSDAP, BUF, and FE de las JONS, their identification with Christianity didn't equate to them being theocratic, unlike some other fascist organizations that we will examine subsequently. Moreover, championing a secular government doesn't equate to opposing Christianity; rather, it may actually be considered a stance that supports Christian values. Oswald Mosley, in his book Fascism: 100 Questions Asked and Answered, expressed the fascist attitude toward religion by quoting the Bible: "Render unto Caesar the things that are Caesar's and unto God the things that are God's." Mosley emphasized that fascism's concern lies with the nation rather than the church. As long as religious practices do not undermine the state's interests, they are tolerated and allowed in the nation.
The Italians held a similar perspective. In an article titled Church and State published on December 2, 1934, Benito Mussolini argued that when a state opposes religion, it will ultimately be the loser. Mussolini stated that fighting against religion is futile as it is an intangible and profound spirit, especially referring to the Catholic Church, which always emerges victorious from conflicts. Mussolini provided the example of Otto Von Bismarck's hostile stance against the Church, highlighting how it resulted in the rise of Catholic deputies and the moral resistance of the German Catholic world. Ultimately, Bismarck capitulated before Leo XIII, recognizing him as the arbiter of an international dispute. Mussolini also criticized Napoleon I for his policy toward the Church, noting that attempting to oppress the Vatican and popes proved to be a grave mistake.
Mussolini asserted that, despite the tensions between the Church and the Italian state, it was the fascist regime that achieved a resolution by signing the Lateran Pact in 1929. This significant agreement, which will be explored in detail later, effectively established a framework for harmonizing the relationship between the church and the state. Mussolini concludes the article by stating that the Fascist State is highly totalitarian and authoritarian. It values its sovereignty and prestige, and therefore does not see the need to intervene in matters beyond its jurisdiction or unrelated to its essence. Mussolini emphasizes that those who have ventured down such a path have eventually realized their mistake. In a speech to the Second Quinquennial Assembly of the Fascist Regime, he explicitly stated that anyone who undermines or disrupts the religious unity of a nation commits a grave offense against the nation, equating it to a capital crime.
In Italy, the decision to separate the Church and State was not driven by an atheistic or secularistic hatred of the Church. Rather, it was based on a recognition of the spiritual nature of religion and the belief that the State should not interfere in such matters. Hence, a metaphorical barrier was established to ensure this separation. The Christian position on the relationship between Church and State is rooted in Scripture. As Oswald Mosley previously quoted from the Gospel of Mark, Scripture teaches that God should be separate from the State. Christians are instructed to submit to governing authorities, as it is part of God's will.
Romans 13:1-7 elaborates on this concept, emphasizing that all authority comes from God, and resisting it is resisting God's ordinance. Rulers are meant to punish evil and reward good. Christians are urged to be subject to the governing authorities, not only out of fear but also for the sake of conscience. This includes paying taxes and giving honor to whom it is due. This view of the relationship between Church and State is also reflected in other biblical texts, such as 2nd Peter and the book of Titus. Furthermore, Church history and teaching, including Eastern Orthodox thought, espouse the concept of Symphonia, which advocates for the complementarity of church and state, with mutual respect and no domination by either institution. The Vatican also upholds the right to religious freedom, stating that individuals should not be coerced to act against their own beliefs. Therefore, the idea of separating Church and State is not anti-Christian. It is firmly rooted in Scripture and Church teaching. Fascists embraced this Christian perspective, resulting in a state that was separate from the church but guided by Christian principles.
The Similarities Between Christian Social Teaching and Fascism
In addition to the relationship between Church and State, there are other similarities between Christianity and Fascism. Fascism, with its motto of "Me ne frego" (meaning "I don't care" or "I don't give a damn"), can be seen as a philosophy that embraces a religious and optimistic view of life. Fascists love life and see it as something to be conquered, resisting selfish desires. This aligns closely with the teachings of Christianity, which emphasizes the importance of valuing and respecting life. Christians are called to treat their bodies as temples and to avoid selfishness, prioritizing the interests of others.
Fascism also promotes a totalitarian lifestyle, where individuals control their desires and strive for virtue. This is reminiscent of the teachings of celibacy and self-denial found in Orthodox Monks and Catholic Priests. While Fascism is both a philosophy and a political ideology, it encompasses principles such as anti-individualism, anti-materialism, nationalism, and meritocracy. These ideas are interconnected, as the collectivist nature of Fascism emphasizes the strength of unity, often achieved through invoking common traditions and customs. Materialism is incompatible with the spiritual lifestyle advocated by Fascism. Meritocracy, the idea that positions of power should be based on an individual's ability, is also valued in Fascism.
When comparing Fascism with biblical teachings, Social Catholic teaching, and Orthodox Social teaching, there are similarities. The Bible emphasizes collectivism, with Jesus teaching to love one's neighbor as oneself. Social Catholic Teaching promotes the pursuit of the common good, recognizing that it is not good for individuals to be alone and emphasizing the importance of family and community. Nationalism, defined as advocating for national self-determination and loyalty, is not contradictory to Christianity, as the church is universal in nature, as stated in Galatians 3:28.
Loving one's nation and striving for its protection is not contradictory to Christianity. The Russian Orthodox Church recognizes the importance of national identity and self-expression alongside the universal nature of the Church. Jesus Himself acknowledged His belonging to the Jewish nation while emphasizing the universal nature of His teachings. Saints in the Orthodox Church are praised for their love of their earthly homeland and faithfulness to it. The Church has historically blessed the people to defend their homeland and participate in liberation wars. Christian patriotism can be expressed both in relation to the ethnic community and the community of citizens. Orthodox Christians are called to actively defend their homeland, work for its good, and preserve and develop national culture. This active patriotism is seen as a way of fulfilling the commandment of love for one's neighbor.
Christianity strongly opposes hateful chauvinism and promotes the principle of loving one's neighbor. While nationalism is acknowledged as a value for Christians to uphold, it is important to differentiate it from the distorted racial views associated with Nazism. Léon Degrelle, a member of the Rexist party and the Waffen SS Division Wallonien, argued that true National Socialism is not about tearing down other races or nations, but rather about fostering unity and constructive identity within one's own country. The principles of anti-materialism and traditionalism can also be found in the Bible. In Matthew 6:24, Jesus warns against serving both God and material wealth, highlighting the importance of prioritizing spiritual values over material possessions. Additionally, 2nd Thessalonians 2:15 urges believers to hold fast to the traditions they have been taught, whether orally or through written teachings.
The Economics of Scripture, The Church, and Fascism
Before delving into the pro-Christian policies implemented in National Socialist Germany and Fascist Italy, it is important to explore the similarities between the economic principles found in the Bible, the teachings of the Church, and the economic framework of Fascism. Corporatism plays a crucial role in Fascism, though it should be noted that corporatism itself is not synonymous with Fascism. Fascism requires a form of corporatism, but the term has been misconstrued to mean "crony capitalism" or similar concepts. In reality, corporatism derives from the Latin word "corpus," meaning body. In 1881, Pope Leo XIII commissioned theologians and social thinkers to study corporatism and provide a definition. The resulting declaration in 1884 in Freiburg defined corporatism as:
"A system of social organization that has at its base the grouping of individuals according to the community of their natural interests and social functions. As true and integral organs of the state, they direct and coordinate labor and capital in matters of common interest."
— Howard J. Wiarda, Corporatism and Comparative Politics: The Other Great "ism"
This system can be traced back to Scripture, particularly in 1 Corinthians 12:12-31, which illustrates the diversity and unity of the body. The passage emphasizes that, just as the human body comprises various members, each with its own function, the same principle applies to society and the economy.
Corporatist thinking is also prevalent in Social Catholic Teaching. Pope Leo XIII's encyclical Rerum Novarum, addresses the relationship between capital and labor. In this encyclical, Pope Leo XIII not only defends private property and labor rights but specifically calls for a market-corporatist system. This system promotes collaboration among different classes rather than pitting them against each other. Paragraph 19 of the encyclical emphasizes the irrationality and falseness of the notion that classes are inherently antagonistic. Instead, it highlights the natural harmony and agreement that should exist between the wealthy and the working class for the well-being of the entire society. The encyclical emphasizes the mutual interdependence of capital and labor and the importance of maintaining a balance in the body politic. It also highlights the role of Christian institutions, particularly the Church, in fostering understanding, reminding individuals of their responsibilities to one another, and promoting justice.
By applying these principles and ways of thinking to an economy and society at large, a corporatist framework emerges. This framework seeks to foster collaboration and harmony among different segments of society. It recognizes the importance of mutual agreement and rejects perpetual conflict, which only leads to confusion and barbarity. Christian institutions, with the Church as their interpreter and guardian, play a vital role in bringing together different social classes and reminding them of their obligations to one another.
The encyclical does advocate for a specific form of corporatism known as "distributism," but the fundamental principles of corporatism can still be found. These principles include class collaboration, respect for private property, improved worker conditions, the establishment of order, and the organization of the economy as a cohesive body. Corporatism also serves as an essential economic structure in Fascism, as it was implemented in every Fascist country, such as National Socialist Germany, Fascist Italy, and Justicialist Argentina. The Doctrine of Fascism explicitly states the incorporation of real needs that gave rise to socialism and trade unionism within the corporative system, where divergent interests are coordinated and harmonized under the unity of the State.
In Fascist Italy, the National Council of Corporations was established in 1930, allowing representatives from various sectors of the economy to come together and address issues collectively. The Corporate State proved highly successful in Italy, benefiting not only employers or employees but the entire country. The elimination of individualism from the Italian economy was noted by Paul Einzig in his book, The Economic Foundations of Fascism.
It should be noted that the corporatism of Fascism differs from that of Christianity and the Catholic Church. Christian corporatism, known as "distributism," is more decentralized, favoring a worker co-op model. Distributism also exhibits a localist and agrarian character. In contrast, Fascist corporatism is more centralized and leans towards central planning. However, both Fascism and Social Catholic Teaching share core principles of corporatism, such as improving worker conditions, preserving the ability to own businesses or land, organizing the economy as a unified body, and regulating the economy for the common good.
In fact, the corporatism implemented in Italy garnered significant support from Catholics. Nicholas Farrell, in his biography of Mussolini, highlights the alignment between the idea of corporations and the social teachings of the Catholic Church. Pope Leo XIII's encyclical Rerum Novarum in 1892 rejected class warfare in favor of class collaboration. Pope Pius XI also expressed the Catholic Church's position, stating that capitalism and communism were united in their "Satanic optimism." Further similarities between Fascist economics and the Church's teachings can be observed in their respect for work. Christ's teachings in the Gospel of Luke, emphasizing that the Kingdom of God belongs to the poor, and the Church's longstanding emphasis on respecting workers align with the Fascist perspective. The Charter of Labour of 1927 in Fascist Italy recognized work as a social obligation safeguarded by the State, with the objective of promoting the well-being of producers and national development.
Fascist Italy also provided significant protections for workers, with cooperation between employers and employees often benefiting the latter. Another shared aspect between Fascist economics and the Church's teachings is the rejection of both capitalism and Marxian socialism. The Church's encyclical Divini Redemptoris criticized communism for its materialism, atheism, and immorality. Similarly, the Church never supported capitalism, as stated in paragraph 2425 of the Catechism of the Catholic Church. Fascists held a similar position, with Argentinian Justicialist Juan Peron describing his ideology as a "Third Position" between capitalism and socialism. This concept of a third position was present in Fascism from its inception in Italy.
Fascists and the Church share a common dislike for communism and capitalism due to their materialistic and individualistic nature, which neglects the spiritual aspect of humanity. Both believe in a balanced approach, supporting capital against Marxian Socialism when it threatens private property and supporting labor against monopolistic capitalism when it prioritizes profits over a just wage. Anti-usury, a prominent aspect of National Socialist thought, aligns with the Church's stance. The National Socialist publication by Gottfried Feder, The Manifesto for Breaking Interest Slavery, called for the abolition of usury, interest slavery, and the nationalization of banks. This critique of Mammonism, the excessive pursuit of wealth, is similar to Christ's teachings in the Gospel of Matthew, where he emphasizes that one cannot serve both God and Mammon.
The Third Reich implemented these ideas by banning usury, nationalizing banks, and issuing interest-free loans. This anti-usury stance is consistent with the Church's position, as early Church Fathers and numerous Church councils condemned usury. Prominent figures such as St. Jerome, St. Augustine, and Pope St. Leo the Great, as well as Popes Alexander III, Gregory IX, Urban III, Innocent III, and Clement V, all denounced usury. St. Thomas Aquinas also criticized usury, highlighting its unjust and unequal nature. The influence of Christianity on National Socialist economic policies is evident, with many positions aligning with Catholic teachings. Joseph Goebbels even described modern Germans as "Christ-socialists," emphasizing the love and compassion of Christ in contrast to what he perceived as the hatred embodied by Judaism.
Christian Anti-Semitism and The Fascist Racialism
The common assumption that Fascism is inherently anti-Semitic and racist overlooks important nuances. While it is true that Christianity promotes love and condemns irrational hate, it is important to challenge the false presuppositions regarding Fascism. Fascism is not inherently racist, as evidenced by the existence of Fascist parties across different races, such as the Black Fascists in America led by Marcus Garvey and Lawrence Dennis, and Arabic Fascists like Gamal Abdel Nasser and the Muslim Association of the Lictor.
In his book Mussolini's Intellectuals, James Gregor argues that Fascist racism between 1922 and 1938 was essentially benign and differed significantly from the malevolent racism prevalent in German National Socialism. The major Fascist intellectuals did not hold racist beliefs found in National Socialist circles, and they rejected the idea of attributing human behavior solely to biological causes. They did not believe that an entire population could be collectively guilty based on ill-defined racial traits.
The misconception that all Fascism is akin to German National Socialism further contributes to the belief that Fascism is racist. However, even German National Socialism did not promote an irrational hatred of different races. In the publication Faith and Action by National Socialist propagandist Helmut Stellrecht, it is stated that “race is defined by one's ability to think in a certain way”, rather than solely physical characteristics. This idealistic perspective on race is not inherently incompatible with Christianity. Similarly, one does not have to be anti-Semitic to be a Fascist. Jewish Fascists existed, and a substantial number of Italian Jews were members of the National Fascist party (PNF) in 1938. While anti-Semitism did emerge in Fascist Italy around that time, it was not rooted in biology and was not as radical as commonly believed. Mussolini's hostility towards Jews was driven by his opposition to communism, anti-Fascism, and the bourgeoisie, which he believed Jews epitomized. The aim was to combat the bourgeois spirit rather than target Jews as a race.
The legal implementation of anti-Semitism in Italy was relatively weak. The Race Charter, drafted by the Grand Council of Fascism, defined a Jew based on parental heritage or belonging to the Jewish faith. The laws restricted certain rights and privileges for Jews but were not as stringent as the German definition of a Jew. It is important to recognize that Fascist anti-Semitism in Italy was primarily rooted in a spiritual war against the bourgeoisie, internationalism, and communism, rather than a genuine hatred of Jews as a race.
According to Farrell, the Catholic Church's hostility towards Jews had similar origins to that of Fascism. The Jesuits, a powerful force within the Catholic Church, expressed anti-Jewish sentiments similar to those of the Fascists. They believed that communism was a Jewish plot and portrayed Jews as the epitome of the bourgeoisie and a danger to society. This anti-Jewish sentiment was ingrained in Catholic teachings for centuries. Roberto Farinacci, a Fascist leader, acknowledged that the anti-Semitic conscience within Catholicism had been formed over millennia and could not be renounced in a few weeks. The Catholic Church, as well as Scripture itself, has historically held anti-Jewish beliefs due to the rejection of Christ, the crucifixion of Jesus, and the persecution of Christians by Jews. Biblical passages such as 1 Thessalonians 2:14-15, the gospel of John chapter 5 verses 16-18, and Matthew 27:24–25 explicitly mention the role of Jews in the crucifixion of Jesus. These anti-Jewish sentiments were echoed by Church fathers and saints throughout history. For example, St. John Chrysostom made hateful remarks about Jews, describing them as sacrificing their children to Satan and comparing them to wild beasts. St. Jerome associated Jews with Judas Iscariot and emphasized their immoral use of money. Hippolytus of Rome believed that Jews had been eternally darkened in their souls.
The National Socialists in Germany held anti-Jewish sentiments, as evident in the 25 point program of the NSDAP, which stated that Jews would not be considered citizens. Adolf Hitler himself claimed to be acting in accordance with the will of the Almighty Creator in defending himself against the Jews. Joseph Goebbels, in a publication named Those Damned Nazis, argued that anti-Semitism was not only compatible with Christianity but necessary in loving one's neighbor, as the neighbor was considered a racial and blood brother. The National Socialists also held Martin Luther in high regard, with Hitler stating that Luther was one of the three greatest men given to the German people. Luther, the founder of Protestantism, had expressed anti-Jewish sentiments in his writings. In Luther's book On The Jews and Their Lies from 1543, he criticized Jewish rejection of Jesus and accused them of spreading lies and hatred against Christianity. The Nazis distributed Luther's book at their rallies, using it to further their anti-Semitic agenda. Therefore, it can be concluded that Christianity, in its historical context, has displayed inherent opposition to Judaism, and this anti-Judaism had a significant influence on the ideologies of Fascism and National Socialism.
"Hence today I believe that I am acting in accordance with the will of the Almighty Creator: In defending myself against the Jew, I am fighting for the work of the Lord."
— Adolf Hitler, Mein Kampf
The Catholicism of Fascist Italy
Mussolini played a crucial role in the success of Fascism, but he was not its theoretical architect. That distinction belongs to Giovanni Gentile, the philosopher behind Fascism. Gentile wrote extensively on the origins and doctrines of Fascism and developed the neo-Hegelian philosophy of actualism, which served as the intellectual foundation for Fascism. It is worth noting that Gentile, despite being a Catholic, consistently emphasized the Christian heritage of actualism, reinforcing its connection to his Catholic faith. Antonio G. Pesce further asserts that “there is no doubt about Gentile's Catholicism.”
In his work La Mia Religione, Gentile stated that:
“I am a Christian… because I believe in the religion of the spirit… [I have been a] Catholic… since I came into the world in June 1875. And I am sorry, therefore, not to be able to tell you about any crisis… a sudden conversion, [or] a thunderbolt. I have been prosaically walking the road to Damascus since the day I was born. Every day since then I have gone on thinking and deepening my ideas and if you insist on talking about conversions, I can say that my conversion is the story of each and every day.”
— Giovanni Gentile, My Religion
In The Theory of Mind As Pure Act, Gentile articulated his thoughts on the essence of spiritual reality and the pursuit of faith, advocating for an earnest quest for spiritual truth to fulfill the deepest human needs. His work mirrors his Catholic beliefs and his rejection of materialism, nihilism, and atheism, showcasing his devout religious stance. In stark contrast, Mussolini's initial years were characterized by atheistic and blasphemous attitudes, including a bold 1904 public challenge to God. His disdain was aimed more pointedly at the Catholic Church, which he condemned as a symbol of oppression and decadence, even commending the reformist stance of Jan Hus against the Church's malpractices. Upon rising to the helm of the Fascist movement, Mussolini's approach to spirituality took on a more earnest tone. At the Lausanne conference in 1922, he unveiled a more nuanced spiritual outlook, entertaining the notion of a higher cosmic force. His dialogues in Talks With Mussolini, though a dubious source that was banned by Mussolini, reveal a shift from his past skepticism to a cautious acceptance of the possible existence of a divine entity, reflecting a burgeoning belief in a reality transcending the material realm.
Mussolini during a confession
Mussolini's initial animosity toward Catholicism stemmed not from atheism but as a critique of the Catholic Church's deeds. Yet, his ascent to power saw a pivot towards religious, especially Catholic, traditions. He notably acknowledged the role of faith in a nation's greatness, partook in a Catholic marriage, received baptism in 1927, and had his offspring baptized. While some argue these acts were politically charged to curry favor with the Church, his devout behaviors during the Ethiopian campaign, including prayer and veneration of his mother's rosary, hint at a possible sincere spiritual transformation. Further insight into Mussolini's personal spirituality is provided by his exchanges with Saint Padre Pio dating back to 1924, where Mussolini credits the mystic with his religious renewal. Posthumously, various Catholic mystics, including Padre Pio, Elena Aiello, and Edvige Carboni, have asserted that Mussolini spent time in purgatory but eventually ascended to heaven.
"Dear and beloved Brother, I testify of your love for the truth:
1. It has brought me back to God!
2. Your faith is my object of my preparation for reconciliation.
From fascist to fascist.
Believe me yours, Mussolini."
— Benito Mussolini letter to Saint Padre Pio quoted in Aiutatemi Tutti a Portare La Croce by Malateta Enrico
Mussolini's rule marked a period where Christianity, and Catholicism in particular, enjoyed protection in Italy. The relationship between the Italian State and the Vatican had been historically strained. In 1871, the Italian government's "Legge delle Guarentigie" attempted to appease the Papacy with certain privileges, but the Pope rejected this law, maintaining his claim over lost Papal territories. This standoff left Italy geopolitically exposed and barred Italian Catholics from political life until after World War I. Mussolini's Fascist government, seeking to mend this rift, successfully negotiated the "Roman Question." The Lateran Treaty of February 11, 1929, ratified by Italian parliament later that year, established the Vatican City's sovereignty and compensated the Holy See for territorial losses since 1870.
The Fascist regime enshrined Catholicism as the state religion, aligning public policy with ecclesiastical doctrine. Laws criminalized public profanity and insults against clergy, and granted tax exemptions to the clergy. The state also championed traditional family roles, launching campaigns like the "Battle of Births," outlawing male homosexuality, abortion, contraceptives, and imposing regulations on women's attire in public. This campaign provided incentives for procreation, offering loans to married couples that reduced with each child born, and tax exemptions for fathers of large families. Additionally, single men faced a tax penalty, while prostitution and related venues were aggressively targeted for shutdowns. In his role as Education Minister in 1923, Giovanni Gentile implemented policies that required the presence of a crucifix in every classroom and reinstated religious instruction in primary schools, a first since 1877. Mussolini recognized the importance of reconciling the Quirinal (the Italian state) with the Vatican, affirming the Holy See's sovereignty and acknowledging the Catholic Church's vital influence on Italy's religious sphere.
Fascist Italy and The Accusation of Statolatry
Statolatry refers to the worship of the state, treating it as a deity. This accusation of paganism was often used as a slander against the Fascist state in Italy. However, this claim is far from the truth. The encyclical Non Abbiamo Bisogno popularized the misconception that Fascism is pagan state worship. This sudden change in attitude can be attributed to a crisis that arose in 1931 between the state and the Catholic Church due to the activities of a Catholic youth group called "Azione Cattolica Italiana" (Catholic Action). The group's membership had grown significantly since the Lateran Accords, which led to an attack on the youth group by the Fascist press.
Giuseppe Bottai, in his magazine "Critica fascista," accused Azione Cattolica of encroaching on the syndicalist and corporatist system, attempting to create a rival ruling class, and steering Italian youth towards outdated ideologies. The Pope believed that the Church should have had more representation in the workforce and criticized modernization efforts in Italy, such as women participating in sports. He insinuated that the Italian state was not truly Catholic. In response, on May 31, Mussolini ordered the closure of any youth groups not controlled by the Partito Nazionale Fascista or the Opera Nazionale Balilla. This included Catholic youth groups that were guaranteed under the Lateran Accords. However, the conflict between the Church and the Fascist state soon came to an end. Mussolini decreed that members of the Partito Nazionale Fascista could not be members of Azione Cattolica, but he assured the Pope that the group could continue if it focused solely on religious matters. A compromise was reached on September 2, 1931, through an agreement between the Vatican and Mussolini, treated as a codicil to the Lateran Accords. The agreement stated that Azione Cattolica would be controlled by the bishops rather than the Vatican, its leaders could not come from banned opposition parties, and it would not engage in politics or trade union activities. Mussolini lifted the ban on simultaneous membership in the Partito Nazionale Fascista and Azione Cattolica, allowing the Catholic youth groups to continue with the condition that they ceased athletic activities.
Regarding the Non Abbiamo Bisogno encyclical, it clarified that it was not an outright denunciation of Fascist ideology or its principles, acknowledging the positive impacts it had on Italian Catholics. It also refuted the existence of widespread anti-clerical sentiment within the Fascist regime.
“In everything that We have said up to the present, We have not said that We wished to condemn the [Fascist] party as such. Our aim has been to point out and to condemn all those things in the programme and in the activities of the party which have been found to be contrary to Catholic doctrine and Catholic practice, and therefore irreconcilable with the Catholic name and profession. And in doing this We have fulfilled a precise duty of Our episcopal ministry towards Our dear sons who are members of the party, so that their conscience may be at peace.
We believe then that We have thus, at the same time, accomplished a good work for the party itself. What interest and success can the party gain, in a Catholic country like Italy, through retaining in its programme ideas, maxims, and practices which cannot be reconciled with a Catholic conscience? The consciences of peoples, as of individuals, come home again in the long run and seek the paths which, for a short time or a long, have been lost from sight or have been abandoned.
And lest it be alleged that "Italy is Catholic but anti-clerical," We will say something on this point. You, Venerable Brethren, who in the great and small Italian dioceses live in continuous contact with the good folk of all the country, you know and you see every day how (except when somebody deceives or misleads them) they are far removed from all anticlericalism.”
— Pope Pius XI, Non Abbiamo Bisogno
Paragraph 62 of the encyclical stated that the document was not an indictment of Fascism or the Fascist party per se, but rather a critique of certain aspects deemed contrary to Catholic Social Teaching, notably the suppression of "Catholic Action." The encyclical even suggested that the party's practices, principles, and ideologies could and should be fully harmonized with Catholic conscience. It concluded by refuting the notion of widespread anti-clericalism in Italy, distancing the state from any anti-clerical stance. Within three months post-encyclical, the Church and state had reconciled, rendering the warnings of the encyclical moot and its cautionary purpose served.
In a 1934 article, Mussolini explicitly dismissed the concept of state idolatry, asserting the autonomy of religion within the Fascist state's totalitarian framework. He assured that there was no intention to establish a new state religion or to subordinate existing religions to state authority. He identified not paganism but Freemasonry as the primary concern, citing its perceived negative impact on military discipline, judicial impartiality, and public administrative order. Fascism's anti-Masonic actions, which had been in place since 1923, were intensified following an assassination attempt by a Mason, resulting in a considerable reduction of Masonic influence in Italy. Mussolini's stance on Freemasonry, which faced prohibition and persecution in Fascist Italy, paralleled the Catholic Church's long-standing opposition to the organization. The Church's doctrinal office in 1983 even classified membership in Freemasonry as a serious sin, barring such members from Communion.
Under Fascist rule, Italy was established as an officially Catholic state, upholding Catholic doctrines and targeting what were seen as anti-Catholic elements. Despite the rift created by the racial laws of 1938, the Fascist regime did not abandon its Catholic roots. When the Italian Social Republic was set up in 1943, it too was declared a Catholic state.
Niccolo Giani encapsulates the Catholic essence of Fascism:
“And it is because Fascism is the return of the spirit in the West, because it is the return of the values of the "Aryan and Mediterranean civilization", because it is the return of the true and Roman Catholic Europe, that Mussolini was able to affirm that "the idea, doctrine and spirit of Fascism is universal. It is Italian in its particular institutions, but it is universal in spirit; nor could it be otherwise." He was also able to declare that "Fascism has now acquired throughout the world that universality which belongs to all doctrines which, by achieving self-expression, represent a moment in the history of the human spirit.
The belief that "Fascism will be the model of Italian and European civilization of this century", is it not based on reality? Does it not rely on the fact that Fascism is the realization of what philosophers and artists of the past, and of this century, in every part of the world, have called for? May not the Revolution of the Blackshirts be the long-awaited historical nemesis? Is it not the triumph of all those schools, of all those currents which, in the age of materialism, have maintained the torch of the spirit and have continuously passed it down to a haggard but determined minority, small but strong-willed, that in the world today has become the vast majority: Fascism, National Socialism, Rexism, Catholic and Corporative Austria, Salazar's Portugal, and Franco's Spain?
"From where comes wisdom? What is the origin of the force? It is through the thinking of men that the soul of God spreads throughout the world.”
That's why in today's world we are talking about two mysticisms. On the one hand the mystique of Rome, which is the mystical spirit, behind which are aligned forces who believe and fight in the name of European tradition, in the name of "Aryan and Mediterranean" civilization; Catholicism and Fascism, National Socialism and Rexism, the Austria of Dollfuss and Schuschnigg, Salazar's Portugal and Franco's Spain. The other is the mysticism of materialism, the so-called civilization of gold, one that has revived the myth of the bull, which repeats the fate of the Phoenician merchant and Carthage, which continues for 1789 and 1917, behind which flag, red with blood and sacrifices, stands united the arrogant and Communist Russia of Stalin, the France of Blum, and the England of the Masons and Jews. Fascist Civilization is the Civilization of the spirit: that is the great truth of the century.
However, the youth of the world knows — or will know — that in the symbols of the Cross, of the Aquila, and of the Fasci hath been reincarnated the Mediterranean civilization that, in the name of Latin and Catholic Rome, created the Europe of yesterday, and today, in the name of the Littorio, it must restore the continent to its tradition and to the task that is assigned in the life of our little Earth.”
— Niccolo Giani, Fascist Civilization: The Civilization of The Spirit
Christianity of National Socialist Germany
A photo of Catholics saluting a Hitler portrait
There have been many misunderstandings and inaccuracies about the Third Reich's position on Christianity. Contrary to popular belief, the notion that the Nazis intended to completely eliminate Christianity from Germany and institute a state-controlled religion or a new faith is misleading. President Franklin D. Roosevelt once made the assertion that the Nazis planned to do away with all religions, but this statement does not entirely reflect reality. Although some members of the Nazi party did embrace pagan ideologies, it is an overstatement to claim that the regime as a whole was determined to dismantle Christianity in Germany or revive Nordic Paganism.
To understand the religious perspective of National Socialism in Germany, it is important to examine the beliefs of the NSDAP and its high-ranking members. The party platform, specifically Point 24, stated that religious freedom should be granted to all denominations as long as they did not pose a threat to the state or contradict the moral values of the Germanic race. The party advocated for a concept called "positive Christianity," which encompassed the values of true Christianity without aligning itself with a specific denomination. Positive Christianity, contrary to some misinterpretations, was not a state policy aimed at controlling religion, but rather a call for unity between the major Christian churches in Germany, namely the Evangelical and Roman Catholic churches. Adolf Hitler himself referred to positive Christianity as the Christianity represented by these two churches, urging them to use the moral teachings of the Gospel to positively influence the German nation. Positive Christianity can be understood as practical Christianity, emphasizing not only the expression of faith but also the active love and care for one's neighbors. It aimed to promote a genuine and authentic form of Christianity, not limited to any particular church. According to Professor Cajus Fabricius in his work Positive Christianity In The Third Reich, positive Christianity represented the innermost life, spirit, and soul of the German people under National Socialism.
The National Socialists' concept of "positive Christianity" did not refer to a specific denomination or religious belief. Instead, it represented a commitment to a genuine form of Christianity that was not confined by denominational dogma, but rather rooted in the teachings of Christ and the Gospels. It was not a call for a theocratic merging of Church and State, but rather a policy of religious freedom guided by their understanding of true Christianity. National Socialism aimed to unite the German people and restore them to their traditional values, recognizing that Christianity held deep roots in German society. Various NSDAP officials, including evangelical member Walter Buch, echoed this sentiment. Buch emphasized that Point 24 of the party program, which embraced positive Christianity, was the cornerstone of their thinking. He drew parallels between Christ's preaching and the necessity for individuals to make definitive choices, as Christ did in his life. Buch highlighted the importance of personal decisions between yes and no, reflecting the National Socialist belief in individual responsibility.
Gottfried Feder, another figure within the NSDAP, affirmed that the party stood on the basis of positive Christianity. However, he also made it clear that the party distanced itself from attempts to politicize and merge Christianity with pagan beliefs, such as the Wotan cult. This suggests that the NSDAP sought to uphold a distinct form of positive Christianity that was not associated with pagan practices. These views reflect the Third Reich's policy on Christianity, which emphasized a genuine dedication to Christ and his teachings, along with a commitment to religious freedom. The aim was to unite German Christians under a shared understanding of positive Christianity.
Wilhelm Stapel further explored this relationship:
“The Stance of National Socialism towards Christianity” he would state “National Socialism as a party does not embrace the aspirations of an exclusive "German religion" of any kind; second, that it feels itself to belong to "positive Christianity." The word "positive" here is obviously meant to signify the two expressions of Christianity in the Protestant and Catholic churches (i.e., rejection of an unchurched reason-based Christianity) and is probably also meant to reject the historicization and psychologization of Christianity as well as any philosophical surrogate.”
“Christianity of the state as such is rejected; the state will tolerate any religious confession. But this liberal kind of tolerance experiences two limitations. First, the "Germanic sense of morality" is not to be violated. This goes above all to pacifism. No tolerance is granted to Christian pacifism. Secondly, the "Jewish materialistic spirit" is to be fought. This goes to Marxism. Undoubtedly, with these words, tolerance is also denounced to any Christian socialism that incorporates the teachings of Karl Marx. So the tolerance is granted only to a non-pacifist and non-Marxist religion. Feder's sentence against "people who receive their political orders from abroad," a sentence directed against ultramontanism, has been deleted in recent issues, probably as a result of attacks from the Catholic side. We are thus dealing with a limited state-liberalism.”
— Wilhelm Stapel, Six Chapters on Christianity and National Socialism
The NSDAP's policy under the Third Reich was to combat anything that went against the wellbeing of the Germanic people, whether it be Jewish or pacifistic Christianity. They advocated for a separation of Church and State while still honoring the Christian heritage of the Germanic people. They rejected materialistic and pacifistic religions but upheld a genuine form of Biblical Christianity.
Some may argue that this was merely pandering, as there were atheist members of the NSDAP and high-ranking officials who held Nordic Pagan beliefs and were critical of Christianity. However, this claim is unfounded. Adolf Hitler, who was born and raised in a predominantly Christian country and raised Catholic, consistently proclaimed his strong Christian faith. He made several statements emphasizing his Christian beliefs. In a speech in 1922, Hitler referred to Jesus as a fighter and drew inspiration from his actions against the Jews. In another speech in 1928, he acknowledged Jesus as the forerunner in the fight against Judaism and praised the role of the Catholic Church. In a 1936 speech to the Reichstag, Hitler stated that he believed he was acting in accordance with the will of the Almighty Creator by fighting against the Jews. He frequently referenced Lord God and declared himself a Catholic as late as 1941.
Hitler made concerted efforts to publicly condemn atheism and convey National Socialism as inherently Christian. During his inaugural radio address as Reich Chancellor in 1933, he underscored the centrality of Christianity in upholding moral values and deemed the family unit as the cornerstone of national stability. He assured that the National Government was committed to safeguarding these fundamental elements. In multiple addresses, he voiced his disapproval of assaults on Christianity and asserted that the NSDAP aligned itself with Christian principles. Joseph Goebbels' 1928 speech "Knowledge and Propaganda" reveals his reverence for Christianity and his deep respect for the teachings of Christ. He lauds the straightforward and compelling doctrine of neighborly love as the force that enabled Christianity to spread across the globe. Goebbels interprets his own Christian faith as a call to altruism and prioritizing the welfare of the community, a view that resonates with the tenets of National Socialism.
In his literary work Michael: Pages From a German Destiny, Goebbels ponders his Christian beliefs, engaging with the Bible in the quiet of night and musing on the persona of Jesus Christ. He draws inspiration from Christ, openly expressing his esteem for him. Additionally, Goebbels articulates his aversion to secularism, positing that a nation devoid of religion is akin to a lifeless body. He upholds that the NSDAP's ethos is rooted in Christian beliefs, notwithstanding its nonalignment with any particular church. The allegiance of German Protestant Christians was instrumental to the NSDAP's electoral triumphs. Historian Dick Geary, in his study Who Voted For The Nazis, points out that the Nazis initially gained ground in Protestant rural regions, where there was growing disillusionment with the established conservative party, the DNVP. Geary observes that areas with a high density of Nazi support were often Protestant agricultural communities, indicating the pivotal contribution of Protestant Christian backing to the NSDAP's ascent.
Positive Christianity In Practice
National Socialism pledged to bring about a renewed era of religious liberty in Germany, fostering a resurgence of faith under the designation of positive Christianity. Countering assertions of a trend toward secularization, historian Herbert F. Ziegler found that between 1933 and 1939, there was no significant reduction in religious observance or church affiliation. In the book The Big Lie of Political Catholicism published in 1938, a detailed account of religious activity in the Third Reich challenges the notion that religious freedom was curtailed. It argues that since 1933, all religious practices, including daily masses, Sunday services, sacraments, and church activities, were only prohibited if the pulpit was misused for political demagoguery against the state. The book counters the belief that the church was exceptionally restricted, asserting that pastors had the same freedoms and rights as any other citizen. Furthermore, the book provides statistics on church construction in Germany, revealing a significant number of new monasteries built between 1932 and 1935. This suggests a vibrant religious establishment, with a new religious institution being established every 1.5 days. The pace of church building in National Socialist Germany was unparalleled, reflecting a robust church-building activity rarely seen in other countries.
The construction of numerous churches challenges the notion that the regime aimed to eradicate Christianity. If the goal was to eliminate Christianity, why invest in the construction of new churches? In addition to promoting religious freedom, the Nazi regime protected religious art and saved old church buildings of artistic value from decay. State funds were allocated annually to preserve ecclesiastical art, demonstrating a commitment to the cultural and artistic heritage of Christianity. This contradicts the idea that the regime sought to suppress religious expression. The case of George Grosz, an artist charged with blasphemy, exemplifies the regime's stance against denigration of religious beliefs. Grosz fled to America following his trial, but the general sentiment in Germany was clear – blasphemy would not be tolerated. The National Socialists publicly denounced Grosz's work as a "mockery of the divine," with Hitler calling for an end to the denial of God and slander against religion.
On Nazi “Paganism”
Despite claims that the NSDAP promoted paganism, there is ample evidence to suggest otherwise. While it is true that Heinrich Himmler, the Chief of German Police, has been associated with Nordic Paganism, his own statements and writings demonstrate a different perspective. Himmler praised the Christian heritage of Germany, acknowledged a monotheistic God, and refused to blaspheme Christ. In a statement on June 28th, 1938, Himmler explicitly forbade attacks on Christ as a person and denounced the notion that Christ was a Jew. In the SS Handbook Volume 4 - Handbook For The Ideological Education of The Troops, Himmler emphasized the importance of the people as the starting point for National Socialist teaching, recognizing the divine will to order in the visible work of the people. He opposed any form of international leveling, whether political or religious, as it went against the true law of God, which obliges individuals to use their lives in accordance with God's order. Himmler saw violations of moral principles, repentance, and obedience to the people as blasphemy.
In the SS Defender of Bolshevism, Himmler expressed admiration for ancient faith and views that may seem childish by modern standards. He encouraged men without the piety of the modern era to bow their heads to the depth and greatness of this world-view and the faith deeply rooted in God and order. Himmler also praised the brave Catholic knights of German history, highlighting their obedience, subordination, and state authority learned in the order of the Roman Catholic Church. Himmler directly addressed the question of paganism in the SS Handbook Volume 4 - Handbook For The Ideological Education of The Troops. He criticized the opponent's accusations of religious crimes and accusations of paganism, asserting that they hypocritically described the desecration of European domes, monuments, and cultural sites as necessary for the destruction of barbarism. Himmler emphasized the unshakable belief in a just, divine order and the strength of their faith.
To gain further insight into Himmler's religious views, we can turn to his daughter Gudrun Burwitz. In a 1992 interview, she provided a transcript that aligns with Himmler's own statements.
“Interviewer: "What was your father's view regarding religion and Christianity? History tells us he was an occultist and worked to destroy the Church and persecute Christians."
Gudrun: "Wow, you certainly have read enough of the victor's version of our history. [...]
My father was religious, and raised us to be also. [...]
Every race was given a way to worship their creator, the European people found a God who worked well for us for 2 thousand years. My father's concern was that in just the last 200 years Jews have wormed their way into our religion, even to the point of working on translating parts of the Bible to suit their needs.
They were then able to convince leaders that the Bible really is about the Jew and not about Europeans; we are only secondary along with all other “gentiles”.
This made no sense to my father, as Jews have not had any of the marks of a creative, industrious people. I have met people from your country who agree that the Jews cannot be the people of the Bible, or that the Bible is only for the Jew, who denounce and hate Christ. We Europeans took his name; hence, every European nation is a Christian nation. My father did not hate the Church or persecute the Church. What he disagreed with was the Judeo influence on the Church; Germany had some sects who worshiped the Jew as the only people close to God. The SS idea was to turn our people back to their roots from where they came and away from the modern Judeo church whom was seen as a destructive Trojan horse to weaken the people, and turn them from their God. The German Christians were a good start, and my father attended many services by pastors who understood the Jewish influence on the Christian religion was not a good thing and led to false teachings. Therefore, my father respected the Church, many SS officers were Catholic, and he had no wish to anger Christians. He did however want people to see another side of the Church that was not healthy for the people."”
— Munich, 1992 with Gudrun Himmler (http://www.mourningtheancient.com/gudrun.htm)
There is limited evidence to suggest that the Thule Society, an occultist group founded in 1918, had a significant influence over the NSDAP. While it is true that some high-ranking officials of the NSDAP were associated with the Thule Society, it is important to note that the founder of the party, Sebottendorff, was expelled from Germany and the Thule Society disbanded in the mid-1920s. Sebottendorff's book, published in 1933, was banned the following year, and he was arrested. There is no concrete evidence that Hitler himself was influenced by the Thule Society, and there is a lack of evidence to suggest that high-ranking NSDAP officials were members of the Thule Society.
In Mein Kampf, Hitler denounced the use of particularly old Germanic expressions, stating that it was unvölkisch (contrary to the Volk) and represented nonsense. In a speech in September 1938, Hitler explicitly stated that the National Socialist Movement would not tolerate occult mystics in search of an afterlife, as they represented something different and had nothing to do with National Socialism. Under the Nazi regime, paganism was not accepted, and secret societies like Freemasonry were specifically targeted. Freemasonry was banned in 1934, and it is estimated that between 80,000 and 200,000 Freemasons were murdered in the Third Reich. Anti-Mason laws were passed in 1935, which also had the effect of closing down pagan societies such as the German Order of Druids and the Skald Order, which were banned for their alleged Masonic nature.
In June 1941, the Nazi security services launched a campaign against occult organizations and beliefs, aiming to eliminate them from the German national community. This campaign against occultism reveals the complexities and contradictions within the relationship between occultism and National Socialism. Considering all of this evidence, it would be inaccurate to label National Socialism as pagan. The regime actively targeted and opposed paganism, and Hitler himself denounced pagan influences.
The Accusation of a New Religion and Catholic Persecution
The claim that the Nazis rejected Christianity and sought to create a new religion is not supported by the evidence. The book Positive Christianity In The Third Reich explicitly states that the goal of National Socialism was not to create a new religion or promote godlessness. When Hitler spoke of a new National Socialist worldview, he referred to the result of national consciousness, comradeship, and the heroic attitude of the German people towards their way of life and their views of the world. This included the forces of Positive Christianity. Hitler focused on changing the cultural life of the German people and promoting a new man guided by the principles of National Socialism. The aim was to reconstruct the inner life of individuals, including their values and beliefs, to align with the ideals of National Socialism.
Catholics worshiped freely in Nazi Germany
The 30 Point Church Plan For The National Reich Church is often attributed to Alfred Rosenberg, a Nazi ideologist. However, it should be noted that Rosenberg was not the author of this program and it was written by a random member of the NSDAP. It is important to recognize that Hitler consistently rejected anti-Christian attitudes within the party and stood firm in his support of positive Christianity. Even mainstream Anglo-Judaic media acknowledged Hitler's attitudes towards Christianity, further highlighting his rejection of anti-Christian sentiment. Hitler dismissed the anti-Christian views of individuals like Alfred Rosenberg, and there is no evidence that he read Rosenberg's book The Myth of The 20th Century.
The New York Times reporting on Hitler Rejecting a National Church
When Hitler came to power, there were concerns among Catholics that the Church would be persecuted. However, Hitler addressed these fears, stating that he stood in debt to the Jesuits and wanted to promote Catholicism in Protestant Germany. The Nazis and the Vatican negotiated a treaty called the Concordat, which was signed in July 1933. This treaty guaranteed religious freedom for Catholics, required bishops to swear loyalty to the Reich, and prohibited clergymen from joining political parties. It established a clear separation of Church and State, with no interference from either side. As a result, there was no widespread persecution of Catholicism in Nazi Germany. Any Catholics who were jailed or executed usually did so because they violated the terms of the Concordat by involving themselves in non-religious matters. Hitler emphasized that priests should focus on their religious duties and not engage in politics.
The construction of new Catholic churches during the Nazi era challenges the idea of widespread religious oppression, as highlighted in the work The Big Lie of Political Catholicism. The vitality of Catholic congregations was apparent, with religious orders flourishing and clergy members, such as monks and nuns, freely conducting their duties in urban areas without interference. It is noted that Catholics who faced punitive measures typically had transgressed the law. Hitler made it clear that clergy engaged in unlawful behavior would face penalties like any other citizen, while also acknowledging the majority of priests who dutifully abided by the law and affirming the state's obligation to safeguard them. The aim of the National Socialist government was to protect the people's genetic welfare while upholding key moral principles. The Catholic Church itself acknowledged the religious liberties present in Nazi Germany at that time. This is exemplified by an article from the "Munich Catholic Church Newspaper," published on March 7, 1937, and again on March 27, 1937, which spoke of a vibrant religious climate in Germany, with churches filled to capacity every Sunday.
It is essential to recognize that persecution in Nazi Germany was predicated on legal infractions rather than religious convictions per se. For instance, Jehovah's Witnesses experienced repression because they denied allegiance to the Reich, thereby being labeled enemies of the state. The regime's punitive measures were directed at those deemed a threat to state security rather than indiscriminately targeting Christian or Catholic communities. The narrative of extensive persecution of Christians and Catholics under the Nazi regime is not supported by the historical evidence, which suggests an effort by the Nazis to rejuvenate and promote Christian customs.
Other examples of Christian National Socialist and Fascist Movements
During the interwar and World War II periods, numerous fascist movements arose, many of which were rooted in Christian ideology. Among these were the Walloon Rexists (taking their name from Christus Rex, meaning Christ the King), the Flemish-Dutch Verdinaso, the Slovak People's party, the Hungarian Hungarists, the Croatian Ustase, the Serbian ZBOR, Spanish Falangism, Portuguese National Syndicalism, Ireland's Fine Gael-affiliated Blueshirts, the French Action Francaise (which influenced a variety of Christian Fascist groups), Quisling's Norwegian Nasjonal Samling, the Romanian Iron Guard, and the Finnish Lapua Movement.
A common thread across the early 20th-century iterations of fascism, particularly in European contexts, is the advocacy for religion, and more specifically, the promotion of Christianity. Groups like the Rexists and Verdinaso were founded on Catholic Social Teaching principles, endorsing corporatist-socialist economic models and monarchist leanings. Action Francaise, a Catholic Monarchist party in France, not only impacted these movements in the Low Countries but also inspired the Orthodox Christian ZBOR in Yugoslavia, led by Dmitri Ljotic. The Lapua Movement and Norway's Nasjonal Samling were influenced by Lutheranism. Clerical Fascism, a term that describes movements with clergy in leadership roles, applies to the Lapua Movement, the Ustase, and the Slovak People's party. The latter was initially established by Father Andrej Hlinka, after whom the party's paramilitary wing, the Hlinka Guard, was named, and later headed by Monsignor Jozef Tiso. Hungarism, advocated by Ferenc Szalasi, who was of Byzantine Catholic background, supported Christian practices but did not adhere to a single church, mirroring how German National Socialism declared itself "Positively Christian" without committing to any particular denomination. The Romanian Iron Guard, an Eastern Orthodox group led by Corneliu Codreanu, used a three-barred cross symbol, which they called the Cross of Archangel Michael, as their emblem.
Conclusions
Adolf Hitler wrote an article in the Völkischer Beobachter on February 29, 1929. In this article, he expressed his belief that the Vatican's acceptance of Fascism demonstrated its greater trust in the new political realities compared to the previous liberal democracy. Hitler also argued that the Catholic Church's agreement with Fascist Italy provided clear evidence that Fascist ideology was more aligned with Christianity than Jewish liberalism or atheistic Marxism. This suggests an alignment between Fascism and Christianity, citing examples beyond Italy and Germany such as the Romanian Iron Guard and the Austrian Fatherland Front. It proposes that Fascism embodies the application of Christian principles in the realm of politics. It argues that Fascism rejects what it perceives as subversive elements of Judaic and Atheistic ideologies, leading to a restoration of traditional Christian values and ways of life in countries that embraced it. A quote attributed to Goebbels emphasizes the notion that being a Christian involves loving one's neighbor, considering them a racial and blood brother, and consequently harboring animosity towards their enemies. Indeed, Fascism can be seen as a profound embodiment of the second most revered principle taught by Christ, which is to "love thy neighbor."
"I want to put an end to a mistake. During my life, I always believed very firmly in God; I never denied the Catholic religion... Nobody can say that the National Socialist State was atheist."
— Adolf Hitler, quoted in Hitler y la Iglesia J. Aguilar y J. Asensi
For further exploration on related topics, consider the following:
Behind The Dictators: A Factual Analysis of The Relationship of Nazi-Fascism and Roman Catholicism by Leo H. Lehmann
The Great Lie of Political Catholicism (1938)
Dr. E. Michael Jones's "Catholic Holocaust" Narrative Debunked
Six Chapters on Christianity and National Socialism by Wilhelm Stapel
Enjoyed this. Thanks.
Former reading led to be to believe Hitler endeavoured to protect the Church from Jewish/Freemason inflitration. I was subsequently disappointed to read a favourite ss author (researching Hitler, the socialist party, etc) claim H was opposed to the Catholic Church. I was certain he'd gotten that wrong...but besides a few documentaries couldn't really confidently assert why.
I've always wondered about Saint Maximilian Kolbe. What really went on here?
And why has the Catholic Church to this day been complicit in the West's anti-Nazi/Hitler propaganda?! Another reason I believe it's been corrupted from within. Crying shame...even though I'm a lapsed Catholic.