by Dieter Schwarz
Translated from the SS Original: Angriff
auf die nationalsozialistische Weltanschauung
Table of
Contents
I. The Struggle
for Fundamental Values
II. What is
„National Socialism“
III. Misuse
of the Concept „Germandom“
IV. The
Struggle against the Race Idea
V. The
Exploitation of the Leadership Concept
VI. The
Struggle for the State, Nation and Reich
I: The Struggle for Fundamental Values
One is often
asked these months by foreigners and even by Germans, why National Socialists
still speak of the „struggle“ they must wage. National Socialism has, after
all, achieved power in an unprecedented manner, held it for years, and Hitler’s
leadership is fully affirmed by the people, as election results have shown
again and again. Why still „struggle“? What for and against whom?
Indeed, the people posing this
question would be right, If National Socialism only sought state power. That
would have been accomplished by taking over the state apparatus, occupation of
the government position, and control of the legislative branch. The political
control of all of these functions would have meant the successful conclusion of
the struggle. Then National Socialism would have today already achieved its
goal.
For when 99% of the folk affirm
the government, this is without doubt the most splendid inner security that any
government can achieve.
But National Socialism is a world-view
that is based on certain firm and unchanging, fundamental values: these are
leadership, following, race, folk, community, nationalism, socialism and
Germandom.
As a world-view, National
Socialism has given itself the goal of not ending its struggle until the German
folk and the German state are thoroughly permeated by these fundamental values
in every sphere. This means until its whole public and cultural life - art,
theater, film, education, sciences, school and family as well as its
economic life and professions - and not least the conduct of life by each
individual German, receives form from these fundamental values and is lived new
each day.
Indeed, not because this is
„demanded“, not because a party organization watches and not because some party
functionary orders it, rather because each German himself deeply believes in
these fundamental values of race, leadership, following, Germandom and
community, because they are the self-evident moral guidelines for his action
and life, and because he no longer wants to or can act otherwise.
If we again ask the question
whether National Socialism has already achieved the goal of its struggle, then
we certainly see at once that we stand at the beginning of this
struggle. The rise to power has merely set the groundwork for this struggle.
The election of March 29, 1936 has led the Germans into a great community of
good intentions. But it will require the tireless efforts of generations before
we have transformed the German life reality into this ideal that hovers above
us.
We know that in this struggle
there will not be two groups. One of them thinks they are already „genuine,
finished National Socialists without blemish or blame“. Like Jewish Pharisees
they point to themselves and cry out to the others: „Look at us! You must be
like us!“ No! Precisely those who claim to belong to the Führer’s core troop
will work with the most passionate zeal to achieve these fundamental values in
their own life conduct.
For the SS this means that each of
its men, wherever life finds him - at the lathe or at a desk, in a factory,
behind the plough, at the rostrum or in an office -, his political will, his
thought and deed, his work and his life are permeated by these National
Socialist fundamental values of folk community, socialism, Germandom and race.
The huge effort by human will and
spiritual discipline necessary for this is obvious. It is no less difficult to
prove the hundreds, perhaps not always intentional, misconceptions and
misinterpretations, as well as the falsifications of the fundamental values
that occur even after 1933 to our very day. This happens to such a degree that
it is worthwhile to gather evidence from the abundance of attempts to undermine
National Socialist fundamental values.
Three different fundamental
processes to undermine or falsify a National Socialist fundamental value can be
distinguished.
First, the harmless occurrence of
a mere misunderstanding, even though its frequency blocks many from a
deeper understanding of National Socialist intent.
Second, more dangerous is the
process whereby hundreds of followers of various world-views, perhaps even with
good intentions, try to produce „proof1 that National Socialism has
„adopted“ decisive basics from their world-view or that their views had
already always been largely in agreement with those of National Socialism.
These are followers of various philosophical or scientific teaching’s of the
old party-political basics or other political ideas or even of religions or
sects of whatever kind.
The basic values of folk community
or leadership, the idea of the „Reich“ or „socialism“ or „nation“ etc. obtained
an interpretation that on the one hand claimed to be National Socialist, but
in reality was anything but National Socialist and instead sought to impose
other, totally alien, even hostile concepts and goals upon the National
Socialist concepts of Reich, leader or race.
The meaning of National Socialist
fundamental values had been twisted, falsified and „reinterpreted“.
The danger of such
reinterpretations of National Socialism is all the greater because the
fundamental values of the National Socialist world-view are deeply interwoven. One
value supports and supplements the other. The sabotage of one value
necessarily puts the others in question. For example, a false concept of race
undermines the concepts of the Germanic, the Nordic, the folk and the folk
community. A false concept of leadership undermines the concepts of following,
personality and freedom.
Furthermore, Such „also
National Socialism“ was and is promoted by people who possess an intellectual
agility developed with a long history, with a world-view/philosophical old
methodology and an abundance of concept systems from old world-views.
3. There was and is a third
process that puts the National Socialist world-view in danger.
This is the attack against the
National Socialist world-view by direct enemies.
One must give them credit that
they fully recognize the basic situation and act accordingly, They know that -
following the defeat of the enemy organizations and parties by National
Socialism - the National Socialist state can no longer be effectively attacked
with force and means of power. Instead, they must direct their attack against
the National Socialist world-view and its value concepts: race,
leadership, following, community, national and social, folk and state. They
must create doubt, put them down and falsify them as a threat to
European spirit, as the beginning of decline and chaos. For these enemies of
the National Socialist world-view know that in the final analysis they
strike the National Socialist state, because this state rests upon this
world-view.
And so the hostile circles
abroad, emigrants and Jews at their head, went and continue to go to work.
They use this method to pursue the spiritual and world-view surrounding of
Germany. They translate their newspapers, pamphlets and books against National
Socialist „race insanity“, against National Socialist „Führer dictatorship“,
against „boundless nationalism“ that dissolves „European solidarity“ etc. into
all European languages in order to call all foreign countries to a „crusade“
against this dangerous, National Socialist world-view.
It is more regrettable when
political Catholicism and even representatives of bourgeois-reactionary science
or of Protestant Groups or even of old federations use the same arguments, although
more carefully formulated, to help falsify and undermine the National
Socialist fundamental values and thereby become the hacks of foreign enemies.
It is not
surprising that the enemy starts his sabotage with the concept of National
Socialism itself. A distorted or sabotaged concept of National Socialism
necessarily and simultaneously shakes all the ideas that stem from it. Emigrant
newspapers like to claim that National Socialism is „materialism“, „de-intellectualization“,
„de-Christianization’ and „Caesarism”.
Among all the emigrant publishers,
the Vita-Nova-Press in Lucerne stands out in this regard. It calls for a united
European front of spirit against „bestiality“, against „racism“,
and against the „desperate absolute of the collective“. (These are
direct quotes from the publishers prospectus.) Europe is allegedly threatened
by fascism and bolshevism that are in the final analysis one and the same
thing. (The differences between National Socialism and fascism are simply
ignored. National Socialism is lumped together with fascism.)
„The flight from the fangs of
Bolshevik dictatorship into the fascist rule by force threatens...
Whether fascist romanticism in Italy largely affirms the right of the church
and the Christian faith, whether a new, Christian-tainted paganism is
proclaimed in Germany - deep down it is the same despot that assumes to
be the form, the inner law and the teaching of the whole man...“ (Rudolf Groh:
„The Federation of the Swiss. Endeavor of the Faith“. Lucerne 1934, p. 75/76.)
Fascism in Italy and National
Socialist in Germany are supposedly „indeed the opposite of Marxism, but at the
same level as it“ (ibidem p.77):
„Fascist centralism, like the
Bolshevik one, turns the citizen into a mass person. It stresses the unity of
the blood and levels the uniqueness of the various provinces, valleys and
communities. Everywhere the same uniform, the standardization of opinions, of
the press, of the world-view, of the faith. Marxism has had 50 years to grow
up. If fascism can raise claim to be the sole power in terms of world-view
in various countries for ten years, then its relation to the basic Bolshevik
view of state power will probably hardly be contested anymore.“ (p.77)
This thought is further developed
in the book by the Russian emigrant Nikolai Berdiajew „The Fate of Man in Our
Time“:
„German fascism, National
Socialism, is the miscarriage of misfortune and the debasement of the German
people... It commits a huge treason against man.“ (p. 47/48).
It has already been said above
that political Catholicism becomes a hack for foreign enemies when it fights
with the same arguments. The proof is easy to provide. The Jesuit Friedrich
Muckermann is the spiritual instigator for the pamphlet „Whither Germany?“ from
the publisher „The German Path“ in Oldenzaal, Holland. Here is a quote:
„We come to the conclusion that
National Socialism represents a radical opposition against the Christian
religion and culture ... We seek to hammer in this truth, for it demands
decisions that Christian Germany can no longer avoid... As Germans and as
Christians we must raise up against a power that threatens to destroy both
Christiandom and Germandom. We hence call National Socialism the forerunner of
Bolshevism in Germany and in the whole world. We do not just claim it, we
can prove it, too.“ (p.3).
The chapter „Persecutors of the
church shake hands“ ends after portraying the danger of National Socialism for
Germandom and religion with the proclamation: „Catholics of all lands,
unite!“ (p.46.)
This appeal to the Catholics of
all lands with the formulation obviously paralleling the Marxist International
provides shocking proof of the internationalism of political Catholicism. It
makes superfluous any further proof that these enemy attacks hatefully twist
and falsify the concept of National Socialism. It is also falsification when
other su- pra-govemment forces, for example the theosophists, write elaborate
pamphlets in order to prove that National Socialism and the teachings of
theosophy share essential basic elements.
„National Socialism and theosophy
are liberation forces of humanity. Theosophy is the second-greatest power of
the present... Theosophy and National Socialism are both the same, they
differ only by degree. The Theosophist owns National Socialism from his
birth on due to his working in earlier lives on earth... while the National
Socialist has risen from below... The National Socialist rises through
service to the folk toward theosophy, for the lower is not already the
higher... Even the NSDAP is no party, rather a German folk federation...
The goal of every folk community is the theosophic state. The fraternization of
the German folk will one day create the theosophic state. Theosophy will create
a new spiritual international culture in a higher, purely spiritual sense... Theosophy
purifies National Socialism of all selfishness... and is the overcoming of
national fanaticism.“ (Hermann Rudolf „National Socialism and Theosophy“,
Theosophic Culture Press, Leipzig 1933.)
The General Secretary of the
Theosophic Society Adyar, Prof. Verweyen, who even today holds lectures in
Germany unmolested, declared during a speech in Erfurt in 1934 that the words
of Annie Besant - widely known to be extremely anti-German - contain the
spiritual message of National Socialism.
„What a folk comrade, what a
forerunner and, in the final analysis, what a champion of National Socialist
ideals does one find in her!“ (p.21).
„Does one not start to see and
understand ever more clearly how much our national government owes to the
cooperation of our German section during the past year? (p.17). „Hail
him, the savior of our fatherland from confusion and need!
Hail the good, godly forces that
lead him! Hail all who seek divine wisdom under his external protection, knowing
that the apparent contradictions dissolve and meet in higher unity: National
Socialism and theosophy.“ (p.24)
Aside from these often plump
attempts to chum up and gross falsifications, other political and world-view
special interest groups try to completely nail down the concept of „National
Socialism in a onesided manner and to exaggerate it ad absurdum. For one,
National Socialism is simply „anti-capitalism“ and for another „collectivism“.
The attempt to portray National Socialism as simply a transition, as a stage of
development, is especially common among authors bound to a religious
confession. Even today at the start, they claim to see the end of National
Socialism. New goals of development are already being set.
It is easy to see that beside the
idea of National Socialism the idea the „national“ is attacked. Again, it is
mostly emigrants and foreign powers who assail it. „National“ is equated with
„imperialistic“, „militaristic“ and „Wilhelmian“ etc, and even this falsifies
National Socialist meaning.
According to the opinion of the
Franciscan friar. Zyrill Fischer:
„...an understood Nationalism has
a binding and conciliatory strength. Fanatical nationalism, however, is the
source of mutual contempt and ethnic hatred. It also severs the supernatural
bond that should unite all as children of the same church, as brothers in
Christ, as heirs and promoters of Christian culture.“ (Zyrill
Fischer: „The Swastika Followers“.)
The novel by Erich M.R. v. Kühnelt-Leddhin,
„Jesuits, Philistines and Bolsheviks“ (Anton Pustet, Salzburg 1934) portrays
the sacrifice and the work manner of Jesuits and tries to refute all the
objections against political Catholicism:
„The Third Reich, however, is
shaped by his example. The cardinal question is: „Will the Third Reich
organically join the First (Holy Roman Empire of the German Nation) or the
Second?“ (p.20). Everything Germany has in terms of culture has grown in the
church or in its shadow. Schiller and Goethe also worked in the shadow of the
Church, as well as Wagner and Bach, Lucas Cranach and Max Scheier. German
life is occidental, and occidental essence is Catholic. Everything else is a
penetration into German culture, (p. 419-420). I believe we
must Finally accept that the fight against Rome on this planet has been lost.“ (p.289).
Every national bond is secondary’
for a Catholic, according to Kühnelt-Leddhin, which he also clearly expresses:
„He completely understood it: the
Catholic Englishman, the Catholic Chinese man, Malay or Tagalian stood closer
to him than the godless snob from Berlin or the Red front man from Berlin
North.“ (p.349).
„Do you know what Heinrich Lersch
said during the war? - „Germany must life, even if we must die!“ But how
small is our Germany that we are attached to with all of our life, if we
compare it to the church. Shouldn’t we say: The church must live, even if we
must die?“ (p. 129-130).
The already mentioned Russian
Berdiajew blows the same horn when he writes:
„The turn toward nationalism means
a de-Christianization of society that already started long ago and that rinds
an especially strong expression in our time. It means a return of Christian
peoples to paganism and to pagan polytheism that was already once defeated and
overcome by Christianity.“ (p. 29 in Nikolai Berdiajew’s „Nationalism and
Polytheism“ in „The Danger to Christianity from Race Delusion and Jewish
Persecution“. Vita-Nova-Press, Lucerne 1935.)
The final goal of these forces is
hence: overcoming all national ideas and their state-folkish manifestations in
favor of a supragovemmental, political Catholicism... of a rootless,
international Jewry... and of pacifistic, international sectarians.
Hand in hand
with the falsification of the concept „National Socialism“, emigrants, supra-governmental
forces, scientific individuals and intellectuals practice a very distinctive
perversion of all values that we associate with the concept „Germandom“. They
all pursue the same goal, namely to play the concepts „Germandom“ and „National
Socialism“ against each other and to offer themselves as the representatives
and champions of the „genuine Germandom“ that must be saved in Europe from the
barbarism of National Socialism. According to these prophets, National
Socialism has nothing in common with „genuine Germandom“. For the guardians and
attorneys of „genuine Germandom“, of „supra-governmental German spirit“, are
found exclusively outside of the Reich’s borders in exile. Like Heinrich Mann,
who needed an entire book to write down this idea, a certain Werner König presents
himself as a guardian of the supra-governmental „German idea“:
„Despite the fact that Germany is
today an intellectual desert, German culture has not ceased to exist and
continues outside of the borders of its narrow homeland. The Germany that
produced Goethe, Schiller, Kant, Nietzsche, Fichte and Marx lives on in exile.
The tragedy of German culture lies therein that its best bearers must today
yield the sword in Paris, Prague, Zurich and London for those cultural goods
that once bound the name of Germany with the concept of a people of „poets and
thinkers“. While Beumelberg, Barthels, Johst and Stehr daily mistreat
the German language, genuine Germandom speaks a thousand-fold from the works of
Lion Feuchtwanger, Heinrich Mann or Alfred Döhlin. Splendid yearning for
freedom shines from the prose of the proletarian writers Bert Brecht, Ernst
Toller and Erich Weinert, which can shake the foundations of a rotten
society.“ (p. 9 February 1935 of the magazine „Zurich Student“,
p.256.)
Various intellectuals at home have
proven themselves to be spiritual allies of these emigrants who, consciously or
unconsciously, flee to a concept of „Intellectual Germandom“ that they have
created for themselves in other to avoid the demands of National Socialism.
This intellectual Germandom is empathetically set apart from the „distorted“
Germandom of race, folk and blood. The Heidelberger Cultural philosopher
Richard Benz attacks
„the purely blood and race-related
in terms of world-view, which does not exist as Germandom in this
sense.“ „Landscape and language, earth and spirit are felt to be endlessly more
„German“ than the abstraction „race“, which simply does not correspond
to the equivalent of any such Germandom” (Benz: „Spirit and Reich“, p. 11
and 13.)
Rene König, who is presumptuous
enough to give the German university a new form, is a George-follower. He
belongs to the very suspicious circle of the Berlin publication „Die Runde“. In
his book „On the Essence of the German University“ (publisher: „Die Runde“,
Berlin, 1935) he dares, from his abstract plain, to pronounce the National
Socialist fundamental values as un-German teachings.
„We understand how un-German all
teachings essentially are that seek to base the concept of nation on „soil“,
„race“ and other natural concepts. At any case, the „metaphysical self’ of a
man is decisive and not the material nature of the soil nor, as we may add,
race and blood.“ (R. König: „On the Essence of the German University“, s. 116.)
Just how nonsensically political
individuals escalate their definition of the concept of „Germandom“ is shown by
the ideas of Ernst Riekisch, hence those of the resistance circle. In
order to cure Germandom from the romantic influence of southern and western
Europe, he promotes mixture with Slavic blood and drawing closer to Russia.
„Germany has to say the word. Its
word is also Russia’s word... Slavic blood is the serum for the romanticized
area. It will again cure Germanic people from the romantic infection. Whoever
lives conscious of responsibility for a future millennium of German fate, will
not be broken by the whirl of folk wandering, if no other path leads to new
German greatness.“ (E. Rielkisch: „Decision“, Resistance Press, p. 180.)
Still another power finds the
concept of Germandom useful in order to sneak into the German folk, if it is not
perceptive enough to see through such poor camouflage. Again, it is political
Catholicism. The outlawing of National Socialism by the church before the
rise to power is well-known. Shortly after January 30, however, publications of
political Catholicism already everywhere proclaimed that Catholic and German
were two concepts that belong together inseparably and had always belonged
together. One concept could not be understood without the other.
Thus do the
enemies of National Socialism try to falsify the idea of Germandom. By slowly
but conscientiously hollowing out concepts that are well-defined for us and
identifying them with their political ideas, they seek an inflation of our
values.
IV: The
Struggle against the Race Idea
A basic pillar
of the National Socialist world-view is the race idea. So it is no wonder that
it is attacked by all who have malicious intent toward National Socialist
Germany. These are the emigrants. Also, there are those already affected by the
race laws: the Jews. Finally, there are those who believe these race ideas
undermine their dogmas and teachings and hence reduce their power. That is
political Catholicism, various Protest zealots and scientific individuals.
It seems somewhat comical when,
amid this agitation from abroad, a publishing house in Prague calls
itself „Publishing House for Truth“ and reports in its publications:
„The myth of blood is proclaimed
from Germany. Blood should bind people and not, as we believe, humanity and
solidarity. The smell of blood rises. As in the Middle Ages when people were
sacrificed because of the belief in witches, now tens of thousands of the
innocent are sacrificed because of the belief in race.” (Dr. Hugo Iltis:
„Racism under the Cloak of Science“ in „Race in Science and Politics“,
Publishing House for Truth, Prague)
A man from whose mouth one should
really expect the truth, the Bishop of Debreczen, Desider Balthaser,
writes in a Swiss emigrant publication:
„The events in Germany have shown
the world what a dangerous poison racism is for any people that is
infected with it. Racism must be viewed as an infectious disease at the present
time of grave crisis, a time of struggle for the existence of individuals and
peoples. It conies down to immunizing the peoples against it just like an
infectious disease.“ (Dr. Desider Balthasar: „The Threat against
Christianity from Race Delusion and Jewish Persecution“, Vita Nova Press,
Lucerne, 1035, p. 8-9).
That there are unfortunately still
several such strange representatives of truth in church-political circles is
proven by the writings of the Jesuit friar Friedrich Muckermann in his
essay „Why Denominations?“
„Can a reasonable man, if he has a
mere notion of Christianity, image that a faithful Christian could trade faith
in the living God in favor of a vague affirmation of the blood, that he
would give up the birth right of his spirit in favor of biological heredity
of blood, the heroic ideal of the saints in favor of the practical ideal
of racial improvement, the splendor of the mother of God in favor of the
earthly mother, who by herself alone will always fall to the most
depressing, darkest manifestations of deeply sunken, erotically falsified pagan
cults.“ (F. Muckermann: „Why Denominations?“, Akadem Press,
Bonifatius Association, Paderborn, 1934, p. 910).
Imputations and distortions abound
in the above quoted writings. But the greatest insolence lies in covering this
political agitation with the cloak of objective science simply in order to
thereby make this agitation more effective. In the mentioned publication „Race
in Science and Politics“ it is written:
„But a wild wind from abroad comes
to us, so it is the duty of native scientists to speak a clear and liberating
word. This duty has indeed been fulfilled by Czechoslovakian science, and
indeed in the most dignified and at the same time responsible form, in that the
Czech academy itself had its second class produce a book representing the
collective work of six experts that comes to the conclusion already clear from
the title: ‘The Equality of the European Races and the Paths to their
Perfection’.“ (p. 12-13)
„Racism is no science and has
nothing to do with science. It is nothing but a malicious and dangerous weapon
for political struggle. In today’s Germany one admits that. The manner in which
racist politicians use this dangerous weapon, this „intellectual poison gas“,
against all peoples and human groups they wish to kill economically or
politically, should be explained on hand of the following quotations from both
main works of German political racism.“ (ibidem, p. 41/42.)
This pitiful attempt is made
against the Führer’s book and Alfred Rosenberg’s book „The Myth of the
Twentieth Century“. It ends with the proclamation: „Let us defend ourselves
against the intellectual poison gas of racism before it is too late“. (Dr. Wolf
Bodansky: „Racism - Intellectual Poison Gas“ in „Race in Science and
Politics“.)
We can be certain that even at
home, decades of educational work, perhaps even generations, will be required
before the idea of race thoroughly permeates the thinking of our intellectual
sciences, our educational sciences, our historical thought and above all our
practical action.
Until then proponents of old world-view
positions will again and again assault the race idea. Liberalism, Marxism and
Jewry were opponents of National Socialism. Just how low the opponents of the
National Socialist race idea can sink in their methods is shown when they try
to portray and belittle the National Socialist race idea as liberal, Marxist or
even Jewish. The Franciscan friar Dr. Desiderius Breitenstein writes:
„Marxism based the collective on
an economic basis (economic view of history). The absolutist race idea derives
the collective from the „blood-determined basis of all cultural activity“
(biological world-view)... It is an irony of time that two intellectual
foundations touch each other so closely despite the sharpest contradictions.“ (Dr.
Breitenstein: „Intellect or Blood.“ Bonifatius Printers, Paderborn 1934. p. 8).
„Racial biology historically
continues the materialistic view of history, except that the economic basis is
replaced with the blood- determined foundation... The absolutist, racial-biological
worldview ultimately does not escape from materialistic origins... In summary,
it must be stated that liberalism lives on in the racial-biological world-view
despite all utterances to the contrary... Those who again and again support
their world-view foundation with Friedrich II, Friedrich Nietzsche, Paul de
LaGarde and Houston Stewart Chamberlain prove themselves to be perpetuators of
liberalism.“ (ebidem, p. 14-15)
The licentiate Kehnscherper
even sinks to the following assertion:
„If one wants to know the results
of the one-sidedly taught, believed and lived myth of the blood, based
on the foundation of an appropriate, godless blood honor, then one should look
at the history and lifeview of the Jewish people. Then one will be cured for
all time.“ (Kehnscherper: „Myth of the Blood.” p. 25).
Those who find the accusation that
the race idea is liberal, Marxist or Jewish too transparent, seek its rejection
with other reasons. One says the race idea is an unrealistic
construction, the other tries his luck with psychoanalysis and claims the race
idea stems from an inferiority complex. Still another attempts to
frighten the German folk away from the race idea by claiming that history
proves rule on the basis of race leads to chaos and rebellion. Race and blood
are said to be formless and drive-based, something that must be contained by
intellect and religion. In Germanic life these chaotic forces had supposedly
been alive and then purified by the missionaries.
Yes, the tactics go so far as to
make the attempt to blame the great scandals of the church on the carriers of
„noble blood. The cathedral provost Simon even had the audacity to write that „the
low points in the church’s history were for the most part due to people whose
noble blood was beyond doubt.“
So far we have dealt with enemies
of the National Socialist race idea who were not interested in an
objective debate, but who solely tried to achieve their intended objectives
with agitation, distortion and falsification. Now we will deal with hostile forces
who try to prove the National Socialist race idea untenable with a line of
objections that appear objective. These are representatives of so-called
„intellect“ in various camps. They believe in the name of „intellect“ that they
must warn humanity against the race faith that supposedly rejects intellect and
only recognizes blood and the biological, and through this rejection Of the
intellect allows dumb drive to rule and hence thrust present Germany back into
the biological materialism of Darwin and Haeckel of the 19th century.
Before these opponents speak, let
us say one thing right off: all of them, whether they know it or not, have
fallen victim to a fundamental error.
All of them continue to think
within the philosophical systems or dogmatic convictions passed down for
centuries. These systems tear man apart into body and soul, matter and mind,
nature and supernatural. They think these opposites would attack each other
precisely within man himself, so it is a moral duty to overcome body, matter
and nature in order to help soul, intellect and the supernatural to victory.
The followers of these teachings
do not understand that this opposition is overcome in the race idea and bridged
over. For them, the race concept only encompasses one side of man, namely
nature, the biological, the flesh, the body, the physical. So for them, the
race concept necessarily stands in opposition to intellect, soul and the
supernatural.
For them, the predominance of the
race idea means „blood delusion“, „materialism“ and „biology“, resulting in the
decline of intellect, barbarism and atheism. Because these opponents of the
National Socialist race idea continue to think in terms of the above opposites,
they do not understand or they do not wish to understand that in the „race
of a man“ his intellect, his character and his moral values are very much
included along with „mere drives, feelings and instincts“ as a united, living,
whole personality.
The transforming, revolutionary force
of the National Socialist race idea in occidental thought rests, aside from its
numerous political population ramifications, essentially in overcoming these
old teachings of the opposition between matter and intellect, body and soul.
Enemies who do not even understand
the National Socialist race idea and who misconstrue it as something
materialistic, simply blame National Socialism for their own distortion in that
they claim that National Socialism, Rosenberg, Günther and the other race
researches worship „blood delusion“ and a „flat materialism“. In essence, this
agitation is nothing but a painful self-incrimination, for these opponents only
attack their own distortions.
How fitting our observations for
many proponents of religious dogma are, is shown by the words of the Franciscan
friar Breitenstein in his pamphlet „Intellect or Blood?“ (p. 32):
„How do soul and body, blood and
spirit stand toward each other? Christianity does not recognize any
predominance by blood, much less its absoluteness. In Christianity the spirit
has uncontested superiority, absolute priority. Body and blood belong to the
earthly realm, soul and spirit to the beyond. God has created man in his
own image and God is spirit. Therefore, blood can never put spirit in its
service... Two worlds stand opposed here: the blood and race world-view which
gives priority to the biological values of race, and the spiritual-metaphysical
which considers moral values... as the highest... For Christianity race can
never be a concept of moral value....“
Individual German scientists
who have still not embraced the race idea are people who stand firm to those
old, passed down teachings of opposition and to a one-sided concept of spirit
stemming from the German idealism of the previous century.
When objective struggle does not
lead to success, then the church always tries to carry on the struggle with the
special weapons of the church. In accordance with the old recipe of religious
dogma the slogan „Dogma says!“ is hurled against a new, world-historical idea.
Amble use of this method has
already been made against the race idea. A publication of the Czech academy
says this about the race issue:
„Hence the Holy Father in his last
proclamation denounces a legal system based on the privileges of race“.
Supposedly it represents either a false teaching or - proclaimed in
conscious rebellion against the church - heresy. (Prof. J. Belehradel:
„The Czech Academy on the Race Issue“ in „Race in Science and Politics“.
Prague, Publishing House of „Truth“, p. 35.)
Christianity has supposedly
gathered together all races, whether negro or White, into a single, big family
of God. Hence the Catholic church also rejects anti-Semitism. This opens
the door for a union of two international forces: Jewry and political Catholicism.
In December 1934 the Viennese Franciscan friar Zyrill Fischer delivered a
lecture in the circle of the Old-Gentlemen’s-Club of the Zionist Association in
Vienna. He explained that National Socialism is not merely a heresy as the Pope
says, rather a whip and a scourge created by the peoples themselves, and
that Jewry suffers great pain in this purgatory fire. Then he called out to
his Jewish listeners:
„We are not mutual lepers whose
touch brings death. Actually, in many affairs of daily life, economics and
politics we are forced to work together.“ (Zyrill Fischer: „How does the
Catholic church stand toward the Jewish people?“ 1935, p. 31.)
Even more clear is the slogan
spread by the Russian Solowjow under the guise of common Christianity in
a publication from Switzerland which says:
„We must be one with the Jews
without renouncing Christianity... And the Jews must be one with us, not
against Jewry, rather in the name and in the strength of genuine Jewry.“
(Wladimir Solojow: „Jewry and Christianity“ from Solowjow’s publication „Jewry
and the Christian Issue“ in „The Threat against Christianity from Race Delusion
and Jewish Persecution“, Vita Nova-Press, Lucerne, 1935, p. 3.)
Among those who attack or
misconstrue the race idea, a further group can be distinguished by the
similarity of their arguments. Their thesis is: race is indeed important for a
folk, a state and its history, but in the final analysis the important thing is
the land or the language or the self-imposed discipline or the tradition etc..
Aside from those who either
categorically deny the importance of race and those who limit its importance,
there is a third group that no less harms the National Socialist race idea,
although they have adopted the race concept. These are the conjuncture knights
who make a profit from the race idea for their own purposes and interests. Among
them are authors who wish to curry favor with National Socialism, lunatics and
hermits who believe they can make their own whimsical projects more effective,
if they, present them under the cloak of the race idea. It is also political
Catholicism itself, which uses the race concept to make politics for its own
cause. Here are just two short examples: The Jesuit B. Horstmann
wrote an essay entitled „The Fine Youth“ in his magazine „The Youth Group“:
„Our natural youth has „race“
and our young Catholic kind has „race“. Both together shape our lads...
Just as there are, for example, breeds among horses..., so will the Catholic
youth stand out among others through his bearing and kind... Loyal, truthful,
honest, industrious, brave and determined, but also deeply faithful,
reverent... that is our race.“ (Horstmann, issues 11 and 12 of the
Catholic young men’s magazine „The Youth Group“, Youth Leadership Press
Düsseldorf. 1934, p. 5.)
Pastor Worlitschek pours it
on even thicker in his pamphlet „Divinity and Nationality“, where he tires to
make propaganda for the Catholic saints:
„The saints are above all not just
specimens or stereotypes of men, outside and beyond the specific influence of
their blood, soil, climate and race. All of these things necessarily influence
every creature born of dust... Each saint is, here more and there less, flesh
of flesh, blood of blood, kind of kind and race of race of his countrymen
and folk comrades. The race of the dry and knotty, reflective and thorough
German is embodied in a long gallery of saints... They are all genuine and
thoroughly German figures. Members of the Aryan-Nordic race who have without
restraint developed and manifested their racial characteristics. They were
genuine German men in whom every fan of the German name and tribe must take
great delight from a strictly racial standpoint.“ (A. Wortlitschek: „Divinity
and Nationality“, A. Huber Press, Munich, p. 4)
In closing, let us summarize:
The following methods are used to
combat the National Socialist race idea:
1. It is openly
rejected, above all by hostile circles abroad with emigrants at their head.
Even at home, some individuals try to portray it as liberal, Marxist,
materialistic and Jewish.
2. It is claimed
that race and spirit stand in irreconcilable opposition and that supreme values
like spirit and soul make the race concept impossible.
3. It is claimed
that the National Socialist race idea is heresy, abandonment of God and leads
to self-deification.
4. The demand is
made that Christianity and Judaism must become one.
5. The race idea
is just good enough to make politics for one’s own cause.
It is superfluous to theoretically
debate each of these opinions any further. Here as on so many other
battlefields of the National Socialist revolution, the matter will not be
settled by theoretical talk, rather by practical deed and the effect of this deed.
History will judge what it means for a folk, when it does not allow inferior
genes to be passed along... when it recognizes that „the holiest and most
valuable person among our folk is the mother of our blood and the most precious
possession is the German child“... when the state protects the family as its
most valuable folk cell... when the world-view of a folk unholy opposites
are replaced by a new, unified view of man..
The idea of
the folk community rests upon the idea of race and upon the blood
community across family, clan and tribe onward. The idea of folk community
receives its political force from the idea of the leader, who leads this
folk community.
The significance of the leadership
concept as a fundamental value of the National Socialist world-view is clear to
everyone, its supporters and its enemies. It is hence logical that those who
wish to discuss the National Socialist world-view in whatever sense must take a
stand on the leadership idea.
1. Whoever
openly stands in opposition to National Socialism will hence systematically
attack and persecute the leadership idea.
The gradually well-known circles abroad
do that.
2. Whoever
pursues politics for his own cause and recognizes the inner effect the
leadership idea has had in German folk, will not leave any means untried to
harness this leadership concept behind his own cart.
Political Catholicism, for example,
does this.
Aside from the hateful agitation
in hostile publications at home and abroad, many authors are stuck with old-dated,
parliamentarian, democratic and imperial views, so they lack any deeper
Understanding of the National Socialist folk community and National Socialist
leadership. Caricatures emerge in their writings, for example: The National
Socialist leadership idea is supposedly in essence intellectual and political
dictatorship. National Socialist leadership is allegedly pure rule by force by
individual rulers. In the present German they see Caesars and masses, not
leaders and folk community.
Political Catholicism strives for
its goals accordingly:
a) Complete integration of the
leadership concept into the Catholic world and its Catholic fulfillment,
b) Elevation of Catholic saints or
bishops to „leaders“ whom the German youth and the German folk are
supposed to follow.
The book by Speckner, „The
Guardians of the Church, a Book of the German Episcopal“ (December 1934),
proclaims the German Bishops as leaders:
„This accurate portrayal of the
uniqueness of these energetic figures, of these German bishops of the present,
provides all of Germany’s Catholics with a very impressive picture of their Catholic
leaders.“
„We realize with thanks to God
that - in difficult times, in the days of decision for or against Christ - he
gives us leaders whose insight we can follow with confident devotion...“
(p. 5.)
In the forward the author calls on
all faithful Catholics:
„Are you as inwardly close to your
bishop as is desirable, even necessary between religious leaders and
faithful following? The bishops are the soul leaders of their diocese,
not from their own power, not installed by the people (to supplement: like the
leaders in the Third Reich), rather leaders given to the church people by the
church itself, ordered by God himself.“ (p. 7.)
Political Catholicism betrays its
intention against the National Socialist leadership idea all too clearly when
it appoints a Catholic leader in Germany who has „served“ National Socialism
like precisely Cardinal Faulhaber.
„Cardinal Faulhaber, Arch-Bishop
of Munich-Freiburg. When one connects the word „leader“ with the German
episcopate, then without doubt Cardinal Faulhaber stands at the forefront. He
may claim the seal of leadership for himself. Great in understanding, great
in character, great in dignity, great in courage of affirmation as well as in
courage of the word, in the gift of speech and sermon: that is how he stands in
the judgment of the people!“
So Catholic counterparts to the
National Socialist leaders are systematically created. Confidence in them is
not simply affirmed by the folk majority, rather they have been placed in
office by God himself.
One is tempted to at least
designate this as an enormous blasphemy, if political Catholicism dares to drag
the figure Jesus Christ into the political battle arena and play him against
the leaders of National Socialism. Jesus Christ is proclaimed as leader of the
world. The Jesuit Mariaux writes:
„Jesus Christ is our great leader.
Where do we men of the present time actually find this leader? - He lives in
the Catholic church...“ (p.21.) („Through Mary to the King’s Following, Paths
to the Formation of our Lay Apostles toward the Catholic Action“, Warendorf,
Schnell, 1934.)
The Catholic Action woes the youth
with the leader concept. The Franciscan Erwin Schiprowski published the „Small
Library of the Franciscan Youth“ (Antonios-Press, Breslau, Carlowitz). The
second issue of these series by Kauffher: „St. Francis - Leader of the
Youth“ (Antomus Press, Brelau-Carlowitz, 1935) is praised with the comment:
„A intellectual guardian of youth
souls here shows the characteristics that make the holy St. Francis the timeless
leader of the youth.“ (second page of the book cover)
The following quotations show to
what degree this publication turns St. Francis into a religious counterpart to
the National Socialist leaders whom the German Youth should blindly follow:
„...St. Francis is a youth patron
and a youth leader the likes of whom are few in the church. St. Francis
shines as a leader ideal for the world, whose wonderful strength
continues to conquer the hearts of youth through the centuries, enthused and
uplifted to God. Precisely at the present time, St. Francis stands at the
forefront as a leader around whom the Catholic youth from all directions
can consciously orient themselves, so that B. Lippert S.J. could write in the
Franciscan year of celebration: „St. Francis is really the patron, the role
model and the leader of our present ideal of youth. He is our best and
most understanding representative of the youth movement. With reverent
amazement we stand before this fact, before this timeless, grand, long-term
effect of the youth leader St. Francis’...“ (p. 3)
„Yes, why does the world chase
you? Why does the youth follow you as their leader and role
model, you without advertisement or propaganda, without pass and letter of
recommendation, you who woe their souls only with the evangelical simplicity of
your pious life? There is only one answer to this question and it is: God
himself gave leadership ability to the St. of Assisi...“ (p. 4.)
The Catholic attack with the
leader concept as a means is aimed at the all classes and all occupations,
at the German youth, at the German women and girls as well as at the men.
The „School of Catholic Action“ by
P. M. Dietz S.J. (Ferd. Schöning, Paderborn, 1935) classifies the campaign
directed at men by means of the leader concept in terms according to classes:
„Leadership in the Catholic Action is first of
all a leadership of the holy spirit. Even our Catholic teachers, whose
professional association no longer exists, rind among the male congregation an
opportunity to play a leading role in folk solidarity.”
„Precisely the mixture of men from
all classes, occupations and strata - who are united in brotherly love under
the lilac banner of God’s mother in their parish - are leading lay apostles.
It is important today, because it is a genuine folk community. Priestly
considerations are absent here. Only Catholic life, thought and example are
decisive. Such lay apostles are the core troops of the Catholic Action.“ (p. 48.)
But this is not limited to the
mere seizure, reinterpretation and exploitation of the National Socialist
leader concept. In order to do a thorough job, proof must be provided that the
Catholic church has a very special right to claim the leader concept - because
it has supposedly already been long perfected in Jesuitism.
Supposedly, Ignatius of Loyola
adopted the basic ideas of Jesuitism from the German spirit, so that National
Socialism and Jesuitism are essentially similar spiritual currents. This newest
„historical research“ is supplied by Engelbert Krebs. He writes in his pamphlet
„Jesuit and German Spirit“ (Joh. Waibel’sche Press, Freiburg i. Br., 1934):
„One of the most important - and
for Germans most surprising - results of this study of sources about the much
discussed Society of Jesus is the determination of the fact that it was primarily
German religious spirit whose literary expression gained a decisive influence
over the Spaniard Ignatius.” (p. 3-4.)
Indeed, primarily from the
writings of German and Dutch mystics... „The spirit of a former German army was
schooled through a psychologically thought out and constantly practiced
regiment of exercises and drills. So, too, was the spirit of the members of the
Company of Jesus by the booklet of devotions...“ (p.22) „Next to the soldierly
spirit of the unknown German front solder with stubborn will to
leadership, a second, greater organization has been built. German man’s
loyalty toward the leader, German comradeship and German capability of devotion
have prepared a troop that is ready for battle in all areas. It makes the
leader himself subservient to the Reich President and the whole folk. We
observe something similar in the history of the Society of Jesus after its
formation in 1774... The absolute liege loyalty toward the Pope... resulted
in Pope Pius VII again restoring the society, so that - with incredible speed
in the following 120 years - it resumed its apostle work in all the world in
the service of God’s realm and the representative of Christ on earth.
„This speed and accuracy in
filling important organizational posts is reminiscent of the rapidity with
which the bearers of the Third Reich knew how to assume control of all
important positions in political administration, economic organizations and in
the schools and universities of Germany.“ (p. 23 -24.)
„If by Jesuit spirit one means
what Ignatius has given to his sons - unconditional soldierly obedience to the
leader’s will of his general, effective action and swift occupation of decisive
fields of operation... then one must say: the best of Jesuit spirit has its
roots in the influences of German masters... But they differ in one thing:
Jesuits subordinate all success to one goal: omia ad majorem Dei gloriam... We
Germans, however, have the vice of strife among brothers... Even if we wish to
place all of the efforts of our spirit, all of them, even the political efforts
of our folk, in accord with the motto: Everything for the greater honor of
God!“ (p. 31-33)
„That is the path to the bond with
the highest authority, with God and with the powers derived from him: dogma
and the church. We Germans wish to learn to understand this.“ (p. 33-34)
It is
superfluous to comment that such „historical research“ is falsification of
history, this time less for the higher honor of God than for the benefit of the
church.
VI: The
Struggle for the State, Nation and Reich
How little the
National Socialist Reich concept is limited to a pale, schematic „spiritual
Reich“, but is instead firmly embedded in the National Socialist state order,
was proclaimed in the Führer’s decisive words at the Party Day of Freedom in
1935:
„The leader of the time is
the master of the party, chief of the Reich and supreme commander of the
armed forces. The constitution of the new Reich will grow from this
ground. The party, as the world-view former and political director of German
fate, must give the nation and hence the Reich the leader.“
The mightiest concentration of
power and the highest proclamation of a steadfast unity finds expression in
these words.
The party with its directing world-view
basic values will hence shape the state and Reich. The state can never divorce
itself from the party and from the folk community in order to lead a separate
existence for its own sake.
This mutual support between party,
state and Reich is one of the roots of National Socialist strength. The enemies
have clearly recognized this, because for their part they reinterpret the
concepts of state and Reich in order to disrupt this National Socialist unity
and to make it impossible.
Aside from numerous shadings of
reinterpretation and falsification that cannot be listened here individually, a
few groups can nonetheless be listed.
1. A series of literary people see
the essence of German history during the previous centuries in the conflict
between an allegedly „‘western“ and „eastern“ spirit. According to them,
western spirit was formed by the views of the enlightenment, French Revolution,
liberalism, democracy, parliamentarianism and western civilization. Western
spirit continues in the romantic, Catholic church. Protestant Prussia had been
a bulwark against this western spirit. It had maintained a unconditional state
authority and it directed its gaze at the „young peoples of the east“
with a promising future, Western and southern German, on the other hand, had
supposedly been totally corrupted by the romantic spirit. Everything that lived
west of the Elbe was only ballast for Prussia, that should have politically
united with Russia, Poland and the Baltic states to form an Eastern
Reich.
All of these theories
irresponsibly violate German folk unity and call on the north and east to
separate and turn away from the south and the west. The Reich
should no longer be the political life form of the German folk, rather a
power base of Prussia and eastern peoples. When, for example, Niekisch of the
resistance circle in his „Politics of the German Resistance“ calls for a
determined alliance with Russia, it is clear that recognition of a Germanic,
racial foundation of the state must fall away. Niekisch makes the opposite
claim: „Where Germanic blood mingles with Slavic blood, a genuine state
emerges...“ (Niekisch „Decision“, Resistance Press, Berlin 1930, p. 182-183.)
One can only speak of pro-Bolshevism
when Dyrrssen writes:
„Only through the union with this
powerful carrier of anti-Rome thought (Russia) would the German completely find
his way back to the area where he belongs politically and intellectually
since ancient times. Whether Germany can once again become a really free
state depends in the final analysis on this issue.“ (C. Dyrrssen „The
Message of the East“, Wilh. Gotti. Korn Press, Breslau 193, p. 175.)
„The idea of the community and
unconditional interdependency formed in the „agrarian communism“ of the Germans
and the Russians is the first intellectual prerequisite for any community life.
In contrast to the hierarchy principle of the individualistic west, it leads to
the state of the folk and comrade. Here there is no longer any unlimited
„private property“...“ (ibidem p. 183-184.)
This is how a highly dangerous
ideology grows that fundamentally falsifies the National Socialist state idea.
2. The second focus of sabotage of
the National Socialist idea of Reich and state are the Austria ideologies
and the universalism of Othmar Spanns that ultimately converge
with the Reich ideology of political Catholicism. The „Reich“ appears in
these Austria ideologies as the greater idea as opposed to the idea of a small
German state under Prussian leadership. Vienna is the center of the Reich.
Austria is perceived as a counter and balance against Prussia, The tension
between Prussia and Austria, in which the different sides of the Reich’s
essence clearly face each other so to speak, are affirmed as necessary and
fruitful.
The first collision of this Reich
idea with National Socialism came in the race idea. It supposedly leads to
exaggerated nationalism, that is called typically Prussian and hence breaks
apart the Reich. Austria has two tasks: first, it should form a bulwark against
Prussian-German National Socialism:
„The emphasis of Germandom for
years was the fertile soil where the National Socialist bacillus culture
could develop. If we do not want to make the same mistake as 1918, if we want
to destroy the evil at the roots, then this fertile soil must be removed from
the bacillus. We must not again stress Germandom and put it ahead of
Austriandom.“ (Dr. Oswald Straud: „German-Austria or Austria?“,
self-published by the author, Vienna 1934, p. 18.)
Secondly, Austria should become
the guardian of a Reich idea that is universalistic and transcends race and
peoples. That is the special „Austrian mission“ in the pan-German and
central European space. The driving force of this universalistic Reich idea
that does not rest on race and folk will be that much greater, because
it converges with the universalism of the Catholic church, and indeed in two regards.
First, with the idea Una sancta ecclesia“, then in the idea of the „Imperium
romanum“! A Reich and a holy church as already once realized in the Holy Roman
Empire of the German Nation! These concepts go so far as to claim that the
Third Reich is inconceivable without a return to the traditions of the German
Middle Ages, to the sacral consecration of Kaiserdom and to the
idea of the Holy Roman Empire of the German Nation. It is Austria’s
mission that the spirit of sacrum imperium, carried by the Habsburgers,
again rises in a „mighty religious movement“, that it again strives for „unity
offaith“, and that it changes the incorrect development of the Third Reich.
These ideas are especially stressed in the numerous editions of the - also
distributed in Germany - writing of the Catholic doctor and multiple convert A.
Niedermeyer. An example from it:
„Who can already today finally see
the path of future development? Without doubt, the Prussian state idea
presently stands before its greatest triumph. Will is be a Pyrric
victory? Should not a further development be conceivable, which creates a
synthesis from the centuries long antithesis and opens the way for the
reawakening for the universal German Reich idea of the Middle Ages? This
idea, however, owes its breadth not least to the unbroken unity of faith of the
Reich. Such a Kaiser idea, however, can not only be Austria - much less only
Prussian. The inescapable mission of Austria toward pan-Germandom is
shown here, its life necessity to prepare the future for the entire
breadth of the Reich idea. Is an enduring ‘Third Reich ‘ conceivable without
a return to the traditions of the German Middle Ages, to the sacral
consecration of Kaiserdom and to the idea of the ‘Holy Roman Empire of the
German Nation“?“ („Delusion, Science and Truth“, Anton Pustet Press,
Salzburg-Leipzig 1934, p. 34.)
Aside from such east ideologies
and the just described Austria ideologies, there is finally a third series of intellectuals
who believe they must interpret the Reich idea in their own sense. They are
harmless insofar as no political groups stand behind these intellectuals, but
dangerous because nobody puts an end to their writing and because some of them
are state officials in positions where they can spread their ideas.
Julius Petersen, for example,
portrays in his book „The Yearning for the Third Reich in German Saga and
Poetry“ (Metzler, Stuttgart 1934) six types of the savior idea that
supposedly have been realized in European history. Aside from the paradise
after creation the coming realm of God, next to the power political domination
of the earth the philosophical world empire of spirit, next to the economic
interest community the communist state of the future. One juggles in
effectively elegant language with possibilities. And what is National
Socialism? A combination of the best of the other types. A
reconciliation between east and west - simultaneously a „dreamscape“ that was
brought to the light of day „by revolutionary conservatism“. This is
irresponsible intellectual game playing, which also springs from an
exploitation of the conjuncture.
Thinkers like Rene König
and Richard Benz remain caught in their abstract realm of intellect.
Their bending of the National Socialist state Idea benefits all reactionary,
above all intellectual circles. Benz, for example judges Germany like this:
„Germany - more than all other
nations - had the greatest change after the lost war to pursue a different life
purpose... again a culture purpose..., that it immediately started the
old economic competition again..., that it always yearned for the old, high-tech
military armament, has proven it is still not a nation with its own purpose
and its own idea...“ (see p. 151) „Church, not state, could - one must
never forget - be the calling for the German folk; a church of a new spirit as
the organic embodiment of this spirit...“ (p. 79).
Coming from this idea of a
spiritual church that knows no political of state necessities, Benz presumes to
criticize the cultural politics of National Socialism.
These desk scholars who are, in
part, permeated by an honest concern for German culture but who have not found
their way to National Socialism, could be ignored, if their intellectualizing
and de-politicizing did not serve supra-governmental powers, above all
political Catholicism.
This „selection“ from the work of
the world-view enemy now comes to a close. It was really Just a selection. Many
names that also belong here have not been named and hundreds of examples have
been left out. Misunderstandings, business standardization - and where there is
no standardization, exploitation of the conjuncture - as well as systematic and
malicious sabotage have been recognized as threats to National Socialist fundamental
values.
Precisely because the National
Socialist state leadership is conscious of the immeasurable change in world-view
problems in all areas, it knows that this upheaval, this rethinking and new
thinking can not be completed overnight, rather it requires long-term hard work
by the best. There must and will be the side effect that the self-proclaimed
present and praise things as the new spirit of the age, which at their core
prove themselves to be not only the perpetuation of the old, rather also a
dangerous misinterpretation of the new. Although the National Socialist state
previously looked at these manifestations with patience and magnanimity, these
prophets should not believe for a second that they can carry on unobserved. The
Führer unmistakably proclaimed at the Party Day of Freedom in 1935: „We are
prepared for any hour and for any action. The party is militant. It has in the
past defeated every opponent. In the future it will no less avoid the struggle
against these manifestations than it has demonstrated its strength against
these opponents in the past.“
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