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By Robert P. Ericksen

In a single of the darker features of Nazi Germany, church buildings and universities - normally revered associations - grew to simply accept and aid Nazi ideology. Robert P. Ericksen explains how a complicated, highly-educated, Christian country may perhaps devote the crimes of the Holocaust. This booklet describes how Germany's highbrow and non secular leaders enthusiastically partnered with Hitler's regime, therefore turning into lively contributors within the persecution of Jews, and finally, within the Holocaust. Ericksen additionally examines Germany's deeply fallacious but profitable postwar coverage of denazification in those associations. Complicity within the Holocaust argues that enthusiasm for Hitler inside church buildings and universities successfully gave Germans permission to take part within the Nazi regime.

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Extra info for Complicity in the Holocaust: Churches and Universities in Nazi Germany

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So he spoke of the “problem” that Jews had become in Germany. Some of the harsh words by Dibelius as well as his analysis found echo several weeks later in the even harsher words of another leading Protestant in Germany, Professor Gerhard Kittel of the renowned theological faculty at the University of Tübingen. Kittel’s father, Rudolf Kittel, had gained fame with a critical edition of the Hebrew text of the Old Testament, the “Kittel Bible” as it became known. Following in the footsteps of his father, Gerhard Kittel learned Hebrew and studied Jewish sources; but he worked in New Testament studies, identifying the broad fabric connecting Jesus’ teachings to other Jewish teachings of that day.

125 on Sun Dec 30 03:27:24 WET 2012. ”8 Furthermore, “We must not allow ourselves to be crippled because the whole world screams at us of barbarism and a reversion to the past. . ”9 Kittel hoped to relieve the conscience of Christians in Germany. He set out in this lecture and in almost all his work through the Nazi period to justify harsh, brutal treatment of Jews as a necessary response to the “danger” of Jews. He claimed he was arguing in defense of Germany and of Christian civilization. Already in this lecture of June 1933, Kittel advocated the stripping of citizenship from German Jews, so that a special set of laws could be created to remove them from medicine, law, teaching, journalism – every important niche in German life – and to forbid marriage or sexual relations with non-Jews.

This places him close to Gerhard Kittel, accepting the full thrust of antisemitism in its implications for Jews, but looking for something in his own area – theology and history – rather than giving over to biologists the right to identify and describe the main explanation. Not that Jews beneit from such restraint. ”14 It is worth noting that Leipoldt’s rather mild word, “differences,” hardly does justice to the centuries of Christian hostility toward Jews. When Leipoldt complains that “the Jew was proud of these differences,” he simply means that Jews chose to remain Jews rather than convert to Christianity; but that was a source of bitterness toward Jews unmatched by Christian prejudice against any other religion.

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