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Theologians Under Hitler: Gerhard Kittel, Paul Althaus and Emanuel Hirsch
 
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Theologians Under Hitler: Gerhard Kittel, Paul Althaus and Emanuel Hirsch (Paperback)

by Robert P. Ericksen (Author)
5.0 out of 5 stars See all reviews (1 customer review)

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Product details

  • Paperback: 245 pages
  • Publisher: Yale University Press; New edition edition (1 Jul 1987)
  • Language English
  • ISBN-10: 0300038895
  • ISBN-13: 978-0300038897
  • Product Dimensions: 23.1 x 15.5 x 1.8 cm
  • Average Customer Review: 5.0 out of 5 stars See all reviews (1 customer review)
  • Amazon.co.uk Sales Rank: 1,825,055 in Books (See Bestsellers in Books)

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2 of 2 people found the following review helpful:
5.0 out of 5 stars Reviews the thinking of three German Protestant theologians, 21 Nov 2000
By A Customer
This review is from: Theologians Under Hitler: Gerhard Kittel, Paul Althaus and Emanuel Hirsch (Hardcover)
This book reviews the thinking of three German Protestant theologians: Gerhard Kittel, Paul Althaus and Emanuel Hirsch. They were Protestants who held theological positions similar to three opponents of Hitler and National Socialism, Karl Barth, Martin Niemoller and Dietrich Bonhoeffer. What was it that made the latter three "Hitler proof"? Kittel, Althaus and Hirsch are presented as true scholars genuine in their commitment to Christianity as a truth system. Whether they are regenerate men, one is left feeling quite unclear. They are shown as men facing the challenge of modernity, urbanisation and the rising tide of neo-Germanic paganism but each chose to fight their battles within the National Socialist movement. It was this choice to work from within that proved to be their undoing as they compromise so much and become infected with the idea of ethnic purity. Each man was opposed to the Weimar state-this is repeated so much one begins to think the fact is being used as a scapegoat for their pro-Hitlerian views. Nevertheless, it was a pivotal factor in the seduction of each of these men to the Hitlerite Folk movement. Though seduced, they are still shown to be guilty of giving moral and intellectual support to Nazi thuggery. In the spirit of national unity the Deutsche Christen appealed for a united Ethnic Church to replace the divided Churches of the past. The basis of this unity was a rejection of the Bible as the final revelation from God; therefore strict Biblical exegesis and hermeneutics were abandoned. The Deutsche Christen believed the German people were the new avenue of God's revelation (the New Israel) and world salvation. Because of this the idea of Revelation had to be broadened and the prevailing Liberal theology of the day made this adjustment relatively easy for the Deutsche Christen. The German churches were playing politics and seeking to retain their position in the new German society and, sadly they compromised too much without ever realising or admitting that they had done so. The fundamental reason for this was their acceptance of the National Socialist völkisch ideal. In the name of being relevant to the German people many German churches and church leaders ran blindly into the open arms of National Socialism. Emanuel Hirsch attempted not only to de-Judaize Christianity but also denied the ethnic Jewishness of Jesus. He believed that Galilee was a Gentile area and though Jewish colonists lived there, he estimated they accounted for a mere ten per cent of the population. Jesus, therefore, was of non-Jewish stock. Hirsch went even further by saying that first century Jews referred to Jesus as the "Son of Panther" and that in the second century a derogatory story suggested that Mary had committed adultery with a Greek soldier named Panther. This demonstrates the difficulty of evaluating Hirsch's scholarly work; his interpretation clearly falls in line with Nazi propaganda. Ericksen concludes this excellent work by a summary of all three men. "Each of these theologians were unique. Kittel, with his knowledge of Judaism and the Talmud, carved an important niche for himself in the world of Nazi scholarship on the Jewish question. In doing so he created a theological foundation for Nazi oppression of the Jews, yet he somehow was able to reconcile this work with his Christian and academic values. Althaus assumed a more moderate political stance. As a leader of Lutheran scholarship in Germany, he presided over theological and political questions of his day with a mediating style, constantly seeking middle ground and reconciliation of opposing camps. But his choice of middle ground placed him well within the orbit of Nazism, and he welcomed and supported Hitler at least until the late 1930's. Hirsch vigorously developed a philosophical theological world view in which the unity of the German Völk within the German community assumed pre-eminence. This view, based upon a keen insight into intellectual history and an existential leap of faith, made Hirsch a conscious apologist for Nazism within the German state." (p.198) This is a thoughtful work that gives a deeper understanding into the state of the Protestant Church and Christian theology in Germany preceding and during the Nazi years.
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