Fascism Interplay

Grounding quote

“Everything in the state, nothing outside the state, nothing against the state” (Mussolini, 1925)

Cooperation quote

“Without the Priests to administer the sacraments and the freedom to receive them, Catholics can be hindered in their search for salvation” (The Vatican Concordat with Hitler’s Reich, 2003)

Opposition quote

“Whoever exalts race, or the people…or the state…above their standard value and divinizes them to an idolatrous level, distorts and perverts an order of the world planned and created by God” (Mit Brennendar Sorge, 1937)

Resistance quote

“there are sacred obligations of conscience…which we must fulfil even if its costs us our lives” (Von Galen, 1941)

thesis

The interplay between Catholicism and Fascism in Nazi Germany reveals a shifting dynamic shaped by competing priorities of moral conscience and institutional survival, as the Nazi Party and Catholic Church mutually moved from cautious cooperation to open opposition and, ultimately, to resistance of each other and their opposing beliefs.

resistance point sentence

During World War II, the interplay between the Catholic Church and Nazi Fascism evolved into active resistance, particularly in reaction to the regime’s euthanasia program (Aktion T4)

opposition point sentence

As Nazi violations of the Reichskonkordat escalated and the regime’s anti-religious ideology became more overt, the interplay between the Church and Nazi Party shifted from cooperation to formal and doctrinal opposition.

cooperation point sentence

In the early years of Nazi rule, the interplay between the Catholic Church and Nazi Fascism was marked by mutual cooperation, as both institutions saw benefit in a formal agreement.

cooperation link

This initial phase of interplay highlights how religious institutions, in attempting to navigate political survival, can unintentionally enable authoritarian regimes and find their moral authority undermined.

opposition link

The encyclical highlights the tense interplay that existed between the Church's institutional interests, commitment to its teachings and Nazi Fascism. Thus underscoring how doctrine can fuel public resistance when human dignity is at stake.

resistance link

Von Galen’s defiance showed that religion, even within a regime built on control and fear, could still influence public sentiment and disrupt the machinery of totalitarian violence. His sermons elevated Church resistance from silent endurance to moral leadership, affirming that authentic faith demands action when human dignity is under attack.

grounding

In the aftermath of World War I, Germany experienced extreme economic hardship, political instability, and widespread disillusionment with liberal democracy. These conditions created the foundation for ideologies such as fascism, which emerged in Italy and later developed its most extreme form in Germany through Nazism. Nazism was a political movement that combined fascist authoritarianism with racial ideology. Under Adolf Hitler, the National Socialist German Worker’s Party (Nazi Party) rose to power in 1933, promoting ideas of Aryan racial supremacy, antisemitism, and total state control. Fascism is an ideology that emphasizes the importance of national and racial unity, obedience to authority, and the supremacy of the state over individual rights. Mussolini – a fascist leader - asserted that “Everything in the State, nothing outside the State, nothing against the State” (1925) which exemplifies the totalitarian value of fascism, one in which the state becomes the object of loyalty and devotion. Adolf Hitler became , the leader of the Nazi Party in 1921. Under Hitler’s lead, the fascist ideology was further intensified by the racial view that prioritized the superiority of the Aryan race and sought to eliminate those deemed unworthy of life, including Jews, the disabled, and political opponents. This concept of a racially pure community, was fundamentally incompatible with Catholic teachings on human dignity. These developments forced the Catholic Church to navigate an increasingly hostile environment in which it had to balance institutional preservation, theological integrity, and moral leadership. This incompatibility was explicitly condemned in Mit Brennender Sorge, the 1937 papal encyclical that warned against elevating political or racial ideologies to religious status. Confronted by this totalitarian threat, the Catholic Church found itself in a precarious position. Initially, it pursued diplomatic cooperation with the Nazi regime in an attempt to protect its institutional autonomy and sacramental life however, this cooperation had unintended consequences in the wider historical and political interplay.

cooperation para

In the early years of Nazi rule, the interplay between the Catholic Church and Nazi Fascism was marked by mutual cooperation, as both institutions saw benefit in a formal agreement. The Catholic Church, seeking to protect its institutional autonomy and spiritual mission in an uncertain and increasingly hostile political landscape, entered into a strategic accord with the Nazi regime. This cooperation was formalized through the Reichskonkordat, signed on 20 July 1933 between the Holy See - without full papal consent - and Nazi Germany. The agreement aimed to guarantee the Church’s rights to administer the sacraments, maintain Catholic education, and safeguard religious institutions in exchange for a promise of political neutrality. For the Church, this was a pragmatic move, particularly in light of the Weimar Republic's collapse, the spread of communism, and Hitler’s swift rise to power, securing space for religious life was seen as a moral and pastoral necessity. As Cardinal Pacelli (later Pope Pius XII) asserted in The Vatican Concordat With Hitler's Reich (2003), the Church’s primary concern was the spiritual welfare of “20 million Catholics.” Theologically, the agreement aligned with the Church’s view of itself as a “perfect society,” charged with ensuring access to the sacraments as a means to salvation, as “Without the priests to administer the sacraments and the freedom to receive them, Catholics can be hindered in their search for salvation” (TVCWHR, 2003). For the Nazi regime, however, the Concordat served a very different purpose. Hitler interpreted the agreement as implicit approval from the world’s most powerful religious institution, leveraging it to legitimize his regime both domestically and internationally. Nazi propaganda framed the Concordat as a moral victory and a step in the broader struggle against international Jewry. At the same time, the Nazis immediately began to violate the terms of the agreement by dissolving Catholic youth groups, censoring religious publications, and intimidating or arresting clergy. These actions exposed the regime’s true intentions and placed the Church in a morally compromised position—its attempt to secure autonomy ended up restricting its ability to publicly challenge injustice. Thus, the early cooperation was not one-sided but reflected a calculated mutual interest: the Church hoped to shield its mission, while the Nazis used the agreement to bolster their legitimacy and suppress dissent. This initial phase of interplay highlights how religious institutions, in attempting to navigate political survival, can unintentionally enable authoritarian regimes and find their moral authority undermined.

opposition para

As Nazi violations of the Reichskonkordat escalated and the regime’s anti-religious ideology became more overt, the Catholic Church shifted from cooperation to formal and doctrinal opposition. The most significant expression of this shift was the 1937 papal encyclical Mit Brennender Sorge (With Burning Concern), largely drafted by Cardinal Pacelli and issued by Pope Pius XI. The encyclical marked the Church’s dramatic condemnation of Nazism, criticising the state’s betrayal of the Concordat and its elevation of race and nationalism to a near-religious status. It declared “Whoever exalts race, or the people... or the State... above their standard value and divinizes them to an idolatrous level, distorts and perverts an order of the world planned and created by God” (Mit Brennender Sorge, 1937). This statement directly challenged one of the central tenets of Nazi ideology – the worship of the state and the Aryan race – and reframed it as idolatry, a theological offence. By 1937, Nazi Germany retaliated by suppressing Catholic youth groups, censoring religious publications, and harassing clergy, all while promoting a racial worldview that was incompatible with the Catholic teaching of human dignity. Notably, Mit Brennender Sorge was written in German, not the traditional Latin, and was smuggled into Germany to be read publicly from every Catholic lectern on Palm Sunday. This act of defiance showed both strategy and urgency and, signaled that the Church was willing to speak, even in the face of potential persecution. The Nazi regime reacted swiftly and , the Gestapo confiscated copies of the encyclical from religious offices throughout the country. Further retaliation included increased state surveillance, arrests of clergy, and renewed attacks on Catholic schools and publications. The Church’s attempt to assert its authority directly challenged the ideological foundations of Nazism, and the fascist state responded with repression. Nevertheless, this moment of opposition marked a critical turning point. While the Vatican had previously pursued diplomacy to protect itself, Mit Brennender Sorge revealed a Church who was now prepared to publicly confront injustice. The encyclical highlights the tension that existed throughout the period, between the Church's institutional interests and its commitment to its teachings. Thus underscoring, how doctrine can fuel public resistance when human dignity is at stake.

resistance para

During World War II, the interplay between the Catholic Church and Nazi Fascism evolved into active resistance, particularly in reaction to the regime’s euthanasia program (Aktion T4). This policy authorized the systematic killing of people deemed “unfit” or “unproductive,” including the mentally ill, disabled, and chronically ill - groups the Nazis believed weakened the Aryan race. The most striking example of this religious resistance came from Bishop Clemens August von Galen. In 1941, at great personal risk, von Galen delivered a series of sermons publicly condemning the killings. He declared woe to the German people  if the holy commandment ‘thou shalt not kill’ is not only violated, but its violation is tolerated and unpunished. His message directly challenged the Nazi regime by invoking divine law and framing the euthanasia program as a grave violation of God's command. This resistance was deeply rooted in the Catholic belief that all human life has inherent dignity as created in the image of God. Von Galen stated, “There are sacred obligations of conscience… which we must fulfil even if it costs us our lives” (1941), reminding the faithful that Christian ethics are non-negotiable even under threat of persecution. In doing so, he reasserted the Church’s role - to speak truth and defend the vulnerable. His call was not only a pastoral appeal, but also a confrontation with fascist ideology, which saw worth only in utility and racial purity. By 1941, dissent - as shown by von Galen - could mean imprisonment, execution, or persecution of entire communities. Yet his sermons were widely circulated, generating public outrage and, having a tangible effect. On 24 August 1941, Hitler ordered a temporary halt to the euthanasia program, an unprecedented response to the backlash. Goebbels advised against executing von Galen, fearing that his execution would offend and anger far too many people. This underscores the power of religious resistance when grounded in moral clarity and legitimacy. The Church’s institutional stance may have remained cautious, but von Galen’s actions illustrate how individual clerics could embody Catholic teaching in direct resistance to fascist oppression. Von Galen’s defiance showed that religion, even within a regime built on control and fear, could still influence public sentiment and disrupt the machinery of totalitarian violence. His sermons elevated Church resistance from silent endurance to moral leadership, affirming that authentic faith demands action when human dignity is under attack.