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The Exodus: sources and parallels[edit]

The scholarly consensus is that there was no Exodus as described in the Bible.[1] Nevertheless, there is also a general understanding that something must lie behind the traditions, even if Moses and the Exodus narrative belong to collective cultural memory rather to history.[2] Most scholars agree that the narrative has a historical core, and that some highland settlers came from Egypt.[3]

The Expulsion of the Hyksos[edit]

Canaanite populations first appeared in Egypt towards the end of the 12th Dynasty c. 1800 BC, and either around that time, or c. 1720 BC, established an independent realm in the eastern Nile Delta. In about 1650 BC, this realm was assumed by the rulers known as the Hyksos, who formed the Fifteenth Dynasty.[4][5]

It has been claimed that new revolutionary methods of warfare ensured the Hyksos the ascendancy in their influx into the new emporia being established in Egypt's delta and at Thebes in support of the Red Sea trade.[6][7] However, in recent years the idea of a simple Hyksos migration, with little or no war, has gained support.[8][9]

In any case, the 16th Dynasty and the 17th Dynasty continued to rule in the South in coexistence with the Hyksos kings, perhaps as their vassals. Eventually, Seqenenre Tao, Kamose and Ahmose waged war against the Hyksos and expelled Khamudi, their last king, from Egypt c. 1550 BC.[4]

The saga of the Hyksos was recorded by the Egyptian historian Manetho (3rd century BCE), chief priest at the Temple of Ra in Heliopolis, which is preserved in three quotations by the 1st century CE Jewish historian Josephus.[10] In Manetho's History of Egypt, as retold by Josephus, Manetho describes the Hyksos, their lowly origins in Asia, their invasion and dominion over Egypt, their eventual expulsion, and their subsequent exile to Judaea and their establishing the city of Jerusalem and its temple. Manetho defined the Hyksos as being the Hyksos or "Shepherd Kings" or "Captive Shepherds" who invaded Egypt, destroying its cities and temples and making war with the Egyptian people to "gradually destroy them to the very roots". Following a war with the Egyptians a treaty was negotiated stipulating that these Hyksos Shepherds were to exit Egypt.[11]

The ancient Jewish historian Flavius Josephus said that Manetho's Hyksos narrative was a reliable Egyptian account about the Israelite Exodus, and that the Hyksos were 'our people'.[12][13][14] Martin Bernal found that a direct relationship between the Hyksos and Israelites is plausible, although it cannot be proven. He noted that the name of the pharaoh Yaqub-Har is similar to the name of the Israelite patriarch Jacob, and that the highest density of Hyksos scarabs is found in the Israelite West Bank.[15] Donald Redford said that the Exodus narrative is a Canaanite memory of the Hyksos descent and occupation of Egypt.[16]

Most modern historians reject any identification of the Hyksos with the Israelites, largely because it is generally believed that the early Israelites evolved within the land and culture of Canaan, rather than emerging from Egypt.[17] There is a current scholarly consensus that if the Israelites did emerge from Egypt, it must have occurred sometime during the 13th century, because there is no archaeological evidence of any distinctive Israelite material culture before that time.[18]

Akhenaten and the end of the Amarna period[edit]

Akhenaten, also known as Amenhotep IV, was an ancient Egyptian pharaoh of the 18th Dynasty. This Pharaoh presided over radical changes in Egyptian religious practices. He established a form of solar monotheism or monolatry based on the cult of Aten, and disbanded the priesthoods of all other gods. His new capital, Akhetaten or 'Horizon of Aten', was built at the site known today as Amarna.[19][20] The city was built hastily, mostly using mud bricks. After Akhenaten's death, it was abandoned. The temples, shrines, and royal statues were razed later, during the reign of Horemheb.[21]

The idea of Akhenaten as the pioneer of a monotheistic religion that later became Judaism has been considered by various scholars.[22][23][24][25][26][27] One of the first to mention this was Sigmund Freud, the founder of psychoanalysis, in his book Moses and Monotheism.[28] Basing his arguments on a belief that the Exodus story was historical, Freud argued that Moses had been an Atenist priest forced to leave Egypt with his followers after Akhenaten's death. Freud argued that Akhenaten was striving to promote monotheism, something that the biblical Moses was able to achieve.[22] Following his book, the concept entered popular consciousness and serious research.[29]

Stephen Gabriel Rosenberg, an Israeli archaeologist - along with most interpreters of Osarseph's story or legend - suggest that conditions in the Amarna period ending with the reign of Tutankhamun very closely match those described in Exodus[30]:

  • a large mudbrick city having been just constructed by slaves of Akhnaten in two years at El Amarna, a site with little straw, and being abandoned with his religion
  • a disenfranchised monotheistic priest class displaced by followers of the old gods of Saqqara & Luxor being restored
  • extremely specific predictions of disaster - recorded on his restitution stele - claiming "old gods would punish him if they were not given back their old rights and positions:
    • Hapi, the androgynous god of the Nile, would make its waters undrinkable;
    • Kermit, the goddess of fertility, would release her frogspawn to swarm over the land;
    • Osiris, the god of corn, would not prevent the locusts from consuming his cereals, and
    • Ra, the sun god, would refuse to shine."[31]
  • strong resemblance (cherubim, carrying poles) between a pharoah's battle shrine and the portable Mishkan or Tabernacle that went into the desert with other riches - from a city that was abandoned
    • extremely strong similarity between the treatment of this portable shrine and the Temple rituals (inner and outer room) at Jerusalem.

Rosenberg further suggests that this date can be reconciled easily with Exodus 12:40 claiming 430 years in Egypt - since 1760 BCE - and the theory that the Israelites came to Egypt with the semitic Hyksos, as proposed by Josephus Flavius, which modern scholars place within decades of that time. An also, that if the Solomonic Temple was built 12 generations after the Exodus (I Kings 6:1) and these are actually 30 not 40 real years, 360 years after 1330 is 970 BCE, again within decades of modern estimates.

However, Donald Redford said that there is little evidence that Akhenaten was a progenitor of Biblical monotheism. To the contrary, he said, the religion of the Hebrew Bible had its own separate development beginning 500 years later.[32]

Other non-biblical sources seem to parallel the events which occurred at the end of the eighteenth dynasty, when the new religion of Akhenaten was denounced and his capital city of Amarna was abandoned. These tales often combine elements of the Hyksos expulsion.[33] For example, Hecataeus of Abdera (c. 320 BCE) tells how the Egyptians blamed a plague on foreigners and expelled them from the country, whereupon Moses, their leader, took them to Canaan.[34] There are more than a dozen versions of this story, all of them adding more detail, most of them profoundly anti-Jewish.[34] Manetho tells how 80,000 lepers and other "impure people", led by a priest named Osarseph, join forces with the former Hyksos, now living in Jerusalem, to take over Egypt. They wreak havoc until eventually the pharaoh and his son chase them out to the borders of Syria, where Osarseph gives the lepers a law-code and changes his name to Moses, although the identification of Osarseph with Moses in the second account may be a later addition.[35][36] Josephus vehemently disagreed with the claim that the Israelites were connected with Manetho's story about Osarseph and the lepers.[37] The stories told by Hecataeus and Manetho seems to be related in some way to that of the Exodus, although it is impossible to tell whether they both bear witness to historical events, or Manetho is a polemical response to the Exodus story, or the Exodus story a response to the Egyptian stories.[38]

Three interpretations have been proposed for Manetho's story of Osarseph and the lepers: the first, as a memory of the Amarna period; the second, as a memory of the Hyksos; and the third, as an anti-Jewish propaganda. Each explanation has evidence to support it: the name of the pharaoh, Amenophis, and the religious character of the conflict fit the Amarna reform of Egyptian religion; the name of Avaris and possibly the name Osarseph fit the Hyksos period; and the overall plot is an apparent inversion of the Jewish story of the Exodus casting the Jews in a bad light. No one theory, however, can explain all the elements. An influential proposition by Egyptologist Jan Assmann[39] suggests that the story has no single origin but rather combines numerous historical experiences, notably the Amarna and Hyksos periods, into a folk memory.[40]

References[edit]

Assmann, Jan (2009). "Moses the Egyptian: The Memory of Egypt". Oxford Bible Commentary. Harvard University Press. ISBN 9780674020306.
Booth, Charlotte (2005). The Hyksos Period in Egypt. Shire Egyptology. ISBN 0-7478-0638-1.
Breasted, James H. (2003) [1909]. History of Egypt from the Earliest Time to the Persian Conquest. Kessinger. ISBN 0-7661-7720-3.
Callender, Gae (2003). "The Middle Kingdom Renaissance". In Ian Shaw (ed.). The Oxford History of Ancient Egypt. Oxford University Press. ISBN 978-0-19-280458-7.
David, Rosalie (1998). Handbook to Life in Ancient Egypt. Oxford University Press. ISBN 9780195132151. Retrieved 18 September 2017.
Droge, Arthur J. (1996). "Josephus Between Greeks and Barbarians". In Feldman, L.H.; Levison, J.R. (eds.). Josephus' Contra Apion. Brill. ISBN 9004103252.
Faust, Avraham (2015). "The Emergence of Iron Age Israel: On Origins and Habitus". In Thomas E. Levy; Thomas Schneider; William H.C. Propp (eds.). Israel's Exodus in Transdisciplinary Perspective: Text, Archaeology, Culture, and Geoscience. Springer. ISBN 978-3-319-04768-3.
Feldman, Louis H. (1998). Josephus's interpretation of the Bible. University of California Press. ISBN 9780520208537.
Geraty, L. T. (28 March 2015). Thomas E. Levy; Thomas Schneider; William H.C. Propp (eds.). Israel's Exodus in Transdisciplinary Perspective: Text, Archaeology, Culture, and Geoscience. Springer. ISBN 978-3-319-04768-3.
Gmirkin, Russell E. (2006). Berossus and Genesis, Manetho and Exodus: Hellenistic Histories and The Date of the Pentateuch. T & T Clark International. ISBN 9780567025920.
Hengstenberg, Ernest W. (1843). Egypt and the Books of Moses: Or, The Books of Moses, Illustrated by the Monuments of Egypt: with an Appendix. Allen, Morrill and Wardwell. ISBN 978-1-330-05724-7.
Johnston, Sarah Iles (2004). Religions of the Ancient World: A Guide. Harvard University Press. ISBN 978-0-674-01517-3.
Josephus, Flavius (2006). Against Apion. ReadHowYouWant.com. ISBN 978-1-4250-0063-9.
Lloyd, A.B. (1993). Herodotus, Book II: Commentary, 99-182 v. 3. Brill. ISBN 978-90-04-07737-9. Retrieved 23 December 2011.
Merrill, Eugene H.; Rooker, Michael A.; Grisanti, Mark F. (2011). The World and the Word: An Introduction to the Old Testament. B&H Publishing Group. ISBN 9780805440317.
Meyers, Carol (2005). Exodus. Cambridge University Press. ISBN 9780521002912.
Redford, Donald B. (1992). Egypt, Canaan, and Israel in Ancient Times. Princeton University Press. ISBN 978-0-691-03606-9.
Ryholt, K. S. B.; Bülow-Jacobsen, Adam (1997). The Political Situation in Egypt During the Second Intermediate Period, C. 1800-1550 B.C. Museum Tusculanum Press. ISBN 978-87-7289-421-8.


Ralph Ellis (author)[edit]

Ralph Ellis is an English author. He is primarily noted for his works in alternative biblical history and paleo-climatology.

Solomon, Pharaoh of Egypt[edit]

In his book Solomon, Pharaoh of Egypt (2002),[41] Ellis said that the Hebrew biblical patriarchs were one and the same as the Hyksos pharaohs. Ellis further claims that the descendants of those Hyksos Fifteenth Dynasty rulers were later able to return to Egypt and recapture the throne. Specifically, he said that King David of the Old Testament was actually the Tanis pharaoh Psusennes II, and Solomon was Shoshenq I. Most historians believe that David and Solomon, as the wealthy and powerful rulers depicted in the Old Testament, did not exist.[42][43][44]

Jesus, King of Edessa[edit]

In Jesus, King of Edessa (2012),[45] Ellis identified King Agbar Manu VI of Osroene as the same monarch named by Josephus as King Izates bar Monobaz. He further identified this king as the biblical Jesus. Ellis admits that his view contradicts mainstream views of historical Jesus.[46][47]

Ice ages, precession and dust-albedo feedbacks[edit]

Along with co-author Michael Palmer, Ellis proposed a mechanism for the modulation of ice ages by the Milankovitch-precession cycle. They suggest that decreasing concentration of CO2 eventually causes desertification and dust storms. This dust production, in turn, causes lower glacial albedo and increasing global absorption of insolation, forcing the climate into an interglacial period.[48][49]

References[edit]

  1. ^ Merrill, Rooker & Grisanti 2011, p. 194.
  2. ^ Meyers 2005, p. 10.
  3. ^ Faust 2015, p. 476.
  4. ^ a b Ryholt & Bülow-Jacobsen 1997. sfn error: multiple targets (2×): CITEREFRyholtBülow-Jacobsen1997 (help)
  5. ^ Lloyd 1993, p. 76. sfn error: multiple targets (2×): CITEREFLloyd1993 (help)
  6. ^ Winlock 1947.
  7. ^ Breasted 2003, p. 216.
  8. ^ Booth 2005, p. 10.
  9. ^ Callender 2003, p. 157.
  10. ^ Josephus 2006, p. 1:14, 1:16, 1:26..
  11. ^ Josephus 2006, p. 1:14-15.
  12. ^ Droge 1996, pp. 121–22.
  13. ^ Josephus 2006, p. 1:26.
  14. ^ Hengstenberg, Egypt and the Books of Moses 1843, p. 254.
  15. ^ Bernal 1991, p. 357.
  16. ^ Redford & 1992, p. 412.
  17. ^ Johnston 2004, p. 181.
  18. ^ Geraty 2015, p. 58.
  19. ^ David 1998, pp. 124–126.
  20. ^ Dominic Montserrat, Akhenaten: History, Fantasy and Ancient Egypt, Routledge 2000, ISBN 0-415-18549-1, pp.36ff.
  21. ^ Stevens, Anna. "The Archaeology of Amarna". Oxford Handbooks Online. Oxford University Press. Retrieved 17 September 2017.
  22. ^ a b Freud, S. (1939). Moses and Monotheism: Three Essays.
  23. ^ Gunther Siegmund Stent, Paradoxes of Free Will. American Philosophical Society, DIANE, 2002. 284 pages. Pages 34 - 38. ISBN 0-87169-926-5
  24. ^ Jan Assmann, Moses the Egyptian: The Memory of Egypt in Western Monotheism. Harvard University Press, 1997. 288 pages. ISBN 0-674-58739-1
  25. ^ N. Shupak, The Monotheism of Moses and the Monotheism of Akhenaten. Sevivot, 1995.
  26. ^ Montserrat, (2000)
  27. ^ Albright, William F. (1973). "From the Patriarchs to Moses II. Moses out of Egypt". The Biblical Archaeologist. 36 (2): 48–76. doi:10.2307/3211050. JSTOR 3211050.
  28. ^ S. Freud, The Standard Edition of the Complete Psychological Works of Sigmund Freud, Volume XXIII (1937-1939), "Moses and monotheism". London: Hogarth Press, 1964.
  29. ^ Edward Chaney, ‘Freudian Egypt’, The London Magazine, April/May 2006, pp. 62-69 and idem,‘Egypt in England and America: The Cultural Memorials of Religion, Royalty and Revolution’, in Sites of Exchange: European Crossroads and Faultlines, eds. M. Ascari and A. Corrado (Amsterdam, Rodopi, 2006), pp. 39-69.
  30. ^ http://www.jpost.com/Opinion/Op-Ed-Contributors/The-Exodus-Does-archaeology-have-a-say-348464
  31. ^ http://www.jpost.com/Opinion/Op-Ed-Contributors/The-Exodus-Does-archaeology-have-a-say-348464
  32. ^ "Aspects of Monotheism", Donald B. Redford, Biblical Archeology Review, 1996
  33. ^ Assmann 2009, p. 29.
  34. ^ a b Assmann 2009, p. 34.
  35. ^ Droge 1996, pp. 134–35.
  36. ^ Feldman 1998, p. 342.
  37. ^ Assmann 2009, pp. 30–31.
  38. ^ Gmirkin 2006, p. 170.
  39. ^ Jan Assmann, "Moses the Egyptian: The Memory of Egypt in Western Monotheism" (First Harvard University Press, 1997)
  40. ^ Jan Assmann, Andrew Jenkins, "The mind of Egypt: history and meaning in the time of the Pharaohs" p.227
  41. ^ Ellis, Ralph (2010-11-04). Solomon, Pharaoh of Egypt: The capital city of the United Monarchy was Tanis in Egypt. Adventures Unlimited Press (US) and Edfu Books (UK). ISBN 9781905815234.
  42. ^ Young, Jess (2017-07-25). "King Solomon's Mines Discovered". The London Economic. Retrieved 2017-10-08.
  43. ^ Jones, Leah (2017-08-02). "Chester historian concludes that King Solomon's Mines are a myth". Chester Chronicle. Retrieved 2017-10-08.
  44. ^ Weston, Phoebe. "Are tales about the legendary King Solomon COMPLETELY made up?". Mail Online. Retrieved 2017-10-08.
  45. ^ Ellis, Ralph (2012). Jesus, King of Edessa: The biblical Jesus discovered in the historical record. Adventures Unlimited Press (US) and Edfu Books (UK). ISBN 9781905815654.
  46. ^ Wells, Andy. "Author claims coin contains first real image of Jesus Christ". Yahoo News UK. Retrieved 2017-10-08.
  47. ^ Burke, Dave. "Is this coin the first true portrait of JESUS?". Mail Online. Retrieved 2017-10-08.
  48. ^ Ellis, Ralph; Palmer, Michael (2016-11-01). "Modulation of ice ages via precession and dust-albedo feedbacks". Geoscience Frontiers. 7 (6): 891–909. doi:10.1016/j.gsf.2016.04.004.
  49. ^ DeVore, Chuck. "New Theory: CO2 And Climate Linked -- But Not In The Way The 'Consensus' Tells Us". Forbes. Retrieved 2017-10-08.

Exodus[edit]

Akhenaten, also known as Amenhotep IV, was an ancient Egyptian pharaoh of the 18th Dynasty. This Pharaoh presided over radical changes in Egyptian religious practices. He established a form of solar monotheism or monolatry based on the cult of Aten, and disbanded the priesthoods of all other gods. His new capital, Akhetaten or 'Horizon of Aten', was built at the site known today as Amarna.[1][2] The city was built hastily, mostly using mud bricks. After Akehaten's death, it was abandoned. The temples, shrines, and royal statues were razed later, during the reign of Horemheb.[3]

The idea of Akhenaten as the pioneer of a monotheistic religion that later became Judaism has been considered by various scholars.[4][5][6][7][8][9] One of the first to mention this was Sigmund Freud, the founder of psychoanalysis, in his book Moses and Monotheism.[10] Basing his arguments on a belief that the Exodus story was historical, Freud argued that Moses had been an Atenist priest forced to leave Egypt with his followers after Akhenaten's death. Freud argued that Akhenaten was striving to promote monotheism, something that the biblical Moses was able to achieve.[4] Following his book, the concept entered popular consciousness and serious research.[11]

Donald Redford said that there is little evidence that Akhenaten was a progenitor of Biblical monotheism. To the contrary, he said, the religion of the Hebrew Bible had its own separate development beginning 500 years later.[12][13]

Other non-biblical sources seem to parallel the events which occurred at the end of the eighteenth dynasty, when the new religion of Akhenaten was denounced and his capital city of Amarna was abandoned. These tales often combine elements of the Hyksos expulsion. The earliest of these was a history of Egypt written by the Greek author Hecataeus of Abdera (c. 320 BCE), who tells how the Egyptians blamed a plague on foreigners and expelled them from the country, whereupon Moses, their leader, took them to Canaan.[14] There are more than a dozen versions of this story, all of them adding more detail, most of them profoundly anti-Jewish.[14]

In another version of this story, Manetho tells how 80,000 lepers and other "impure people", led by a priest named Osarseph, join forces with the former Hyksos, now living in Jerusalem, to take over Egypt. They wreak havoc until eventually the pharaoh and his son chase them out to the borders of Syria, where Osarseph gives the lepers a law-code and changes his name to Moses, although the identification of Osarseph with Moses in the second account may be a later addition.[15][16] Josephus vehemently disagreed with the claim that the Israelites were connected with Manetho's story about Osarseph and the lepers.[17] The stories told by Hecataeus and Manetho seems to be related in some way to that of the Exodus, although it is impossible to tell whether they both bear witness to historical events, or Manetho is a polemical response to the Exodus story, or the Exodus story a response to the Egyptian stories.[18]

Three interpretations have been proposed for the story: the first, as a memory of the Amarna period; the second, as a memory of the Hyksos; and the third, as an anti-Jewish propaganda. Each explanation has evidence to support it: the name of the pharaoh, Amenophis, and the religious character of the conflict fit the Amarna reform of Egyptian religion; the name of Avaris and possibly the name Osarseph fit the Hyksos period; and the overall plot is an apparent inversion of the Jewish story of the Exodus casting the Jews in a bad light. No one theory, however, can explain all the elements. An influential proposition by Egyptologist Jan Assmann[19] suggests that the story has no single origin but rather combines numerous historical experiences, notably the Amarna and Hyksos periods, into a folk memory.[20]



IP editor suggestions[edit]

Reign of Tutankhamun (1330 BCE)[edit]

Stephen Gabriel Rosenberg, an Israeli archaeologist - along with most interpreters of Osarseph's story or legend - suggest that conditions in the Amarna period ending with the reign of Tutankhamun very closely match those described in Exodus[21]:

  • a large mudbrick city having been just constructed by slaves of Akhnaten in two years at El Amarna, a site with little straw, and being abandoned with his religion
  • a disenfranchised monotheistic priest class displaced by followers of the old gods of Saqqara & Luxor being restored
  • extremely specific predictions of disaster - recorded on his restitution stele - claiming "old gods would punish him if they were not given back their old rights and positions:
    • Hapi, the androgynous god of the Nile, would make its waters undrinkable;
    • Kermit, the goddess of fertility, would release her frogspawn to swarm over the land;
    • Osiris, the god of corn, would not prevent the locusts from consuming his cereals, and
    • Ra, the sun god, would refuse to shine."[22]
  • strong resemblance (cherubim, carrying poles) between a pharoah's battle shrine and the portable Mishkan or Tabernacle that went into the desert with other riches - from a city that was abandoned
    • extremely strong similarity between the treatment of this portable shrine and the Temple rituals (inner and outer room) at Jerusalem.

Rosenberg further suggests that this date can be reconciled easily with Exodus 12:40 claiming 430 years in Egypt - since 1760 BCE - and the theory that the Israelites came to Egypt with the semitic Hyksos, as proposed by Josephus Flavius, which modern scholars place within decades of that time. An also, that if the Solomonic Temple was built 12 generations after the Exodus (I Kings 6:1) and these are actually 30 not 40 real years, 360 years after 1330 is 970 BCE, again within decades of modern estimates.

Referring to Osarseph who was claimed by later translators of Manetho (not likely Manetho himself) to have been the Egyptian name for Moses, his religious conflict was with the pharaoh, Amenophis, while the name of Avaris and possibly the name Osarseph fit the Hyksos period, implying Hyksos descent of at least his own family. Egyptologist Jan Assmann[23] suggests Osarseph's story combines the Amarna and Hyksos periods, into a folk memory.[24] Josephus Flavius relied on Manetho apparently to conclude that the Hyksos were Israelite forefathers.

Possible sources and parallels[edit]

Ipuwer Papyrus

Tutankhamun's abandoned city[edit]

Akhnaten had according to Egyptian records built a city at El Amarna in just two years but after his reign (the Amarna period) it was abandoned along with its monotheism and all priests of that religion as the old gods were restored, after specific threats of plagues that are nearly identical to Exodus'. An abandoned pious monotheistic city quickly made of mudbrick by harshly taskmastered slaves in a location with little straw simply does not occur at any other time in Egyptian recorded history.

The Osarseph story or legend clearly associates Hyksos invaders with outcasts (such as lepers) and rebel priests and claims they caused chaos before being forced out. Some names match the Amarna period, and Osarseph was claimed to be Moses by Greeks translating Manetho who had (by the time of translation) seen the Book of Exodus.

Text from Hyksos article[edit]

Canaanite populations first appeared in Egypt towards the end of the 12th Dynasty c. 1800 BC, and either around that time or c. 1720 BC, established an independent realm in the eastern Nile Delta. In about 1650 BC, this realm was assumed by the rulers known as the Hyksos, who formed the Fifteenth Dynasty.[25][26]

It has been claimed that new revolutionary methods of warfare ensured the Hyksos the ascendancy in their influx into the new emporia being established in Egypt's delta and at Thebes in support of the Red Sea trade.[27][28] However, in recent years the idea of a simple Hyksos migration, with little or no war, has gained support.[29][30]

In any case, the Sixteenth Dynasty, and the 17th Dynasty continued to rule in the South in coexistence with the Hyksos kings, perhaps as their vassals. Eventually, Seqenenre Tao, Kamose and Ahmose waged war against the Hyksos and expelled Khamudi, their last king, from Egypt c. 1550 BC.[25]

The saga of the Hyksos was recorded by the Egyptian historian Manetho (3rd century BCE), chief priest at the Temple of Ra in Heliopolis, which is preserved in two quotations by the 1st century CE Jewish historian Josephus.[31] In the first volume of Manetho's History of Egypt, as retold by Josephus, Manetho describes the Hyksos, their lowly origins in Asia, their invasion and dominion over Egypt, their eventual expulsion, and their subsequent exile to Judaea and their establishing the city of Jerusalem and its temple. In the second volume Manetho defined the Hyksos as being the Hyksos or "Shepherd Kings" or "Captive Shepherds" who invaded Egypt, destroying its cities and temples and making war with the Egyptian people to "gradually destroy them to the very roots". Following a war with the Egyptians a treaty was negotiated stipulating that these Hyksos Shepherds were to exit Egypt.

Several authors have identified the Hyksos with the Israelites of the Exodus,[32][33] beginning with Josephus.[34] As Donald Redford pointed out, aspects of the Exodus narrative might very well represent a Canaanite memory of the arrival of Semitic peoples in the Delta region of Egypt, and their subsequent expulsion.[35] The popular documentary film The Exodus Decoded by Simcha Jacobovici goes further, claiming that the Exodus tale more or less accurately represents the actual events of the Hyksos expulsion. These claims have been vigorously challenged by scholars.[36] Most modern historians reject any identification of the Hyksos with the Israelites, for a variety of reasons.[citation needed]

Text from Tatelyle's version[edit]

Dating the Exodus[edit]

Attempts to date the Exodus to a specific century have been inconclusive.[37] William F. Albright, the leading biblical archaeologist of the mid-20th century, proposed a date of around 1250–1200 BCE, but his so-called "Israelite" evidence (house-type, the collar-rimmed jars, etc.) are continuations of Canaanite culture.[38] The lack of evidence has led scholars to conclude that it is difficult or even impossible to link the exodus story to any specific point in history.[39] Finkelstein and Silberman also place the Exodus in the 13th century BC and debate the accuracy of the biblical account. They state that Jericho was unwalled and does not show destruction layers consistent with the Bible's account (e.g., Jericho was "small and poor, almost insignificant, and unfortified (and) there was also no sign of a destruction".) [40] Finkelstein and Silberman's assessment is based upon a 13th century chronology for the Exodus, and would not necessarily apply if the Exodus took place at an earlier date. It is universally accepted that Jericho was a substantial fortified city before its destruction in the 16th century BC.[41] [42]

Although controversial, earlier dates for the Exodus are assumed in several ancient texts and modern analyses. The biblical Book of 1 Kings 6:1 places the Exodus 480 years before the construction of Solomon's Temple, and based upon the accepted date for King Solomon's reign this places the Exodus in c. 1446 BCE. However it is widely claimed that the time period in 1 Kings merely represents twelve generations of forty years each.[43][44][45] In a similar fashion Professors R. A. Freund and E. W. Hengstenberg concur with Flavius Josephus, who says that the Israelite Exodus was the Hyksos Exodus, which would again place the Israelite Exodus in an earlier era. [46] [47] Prof Freund quotes Josephus when he says:

It is evident ... that these shepherds as they are here called (the Hyksos Shepherd Kings), who were no other than our forefathers, were delivered out of Egypt, and came thence and inhabited this country. [48] [49]

Possible sources and parallels[edit]

Ipuwer Papyrus

Manetho and the Hyksos[edit]

The Greek author Hecataeus of Abdera (c. 320 BCE) wrote a history of Egypt in which he told how the Egyptians blamed a plague on foreigners and expelled them from the country, whereupon Moses, their leader, took them to Canaan.[14] A similar and more famous story is told by the Egyptian historian Manetho (3rd century BCE), chief priest at the Temple of Ra in Heliopolis, which is preserved in two quotations by the 1st century CE Jewish historian Josephus.[50] In the first volume of Manetho's History of Egypt, as retold by Josephus, Manetho describes the Hyksos, their lowly origins in Asia, their invasion and dominion over Egypt, their eventual expulsion, and their subsequent exile to Judaea and their establishing the city of Jerusalem and its temple. In the second volume Manetho defined the Hyksos as being the Hyksos or "Shepherd Kings" or "Captive Shepherds" who invaded Egypt, destroying its cities and temples and making war with the Egyptian people to "gradually destroy them to the very roots". Following a war with the Egyptians a treaty was negotiated stipulating that these Hyksos Shepherds were to exit Egypt. It is Josephus who identifies the Hyksos with the Jews, not Manetho.[34] Professor Freund quotes Josephus when he says:

[The Hyksos] kept possession of Egypt five hundred and eleven years. After this ... the shepherds were subdued and were driven out of other parts of Egypt, but were shut up in a place named Avaris ... Despairing of taking the place by siege [Thummosis] came to an agreement with them: that they should leave Egypt ... After this agreement was made, they went away with their whole families and effects, not fewer in number than two hundred and forty thousand; and took their journey from Egypt, through the wilderness, for Syria. ... where they built a city in ... Judea ... and called it Jerusalem. In another book Manetho says, “That this nation thus called shepherds, were also called captives in their sacred books.” And this account of his is the truth. For feeding of sheep was the employment of our forefathers ... and as they led a wandering life in feeding sheep they were called shepherds. Nor was it without reason that they were called captives by the Egyptians, since one of our ancestors, Joseph, told the King of Egypt that he was a captive. [51] [52]

Both Freund and Hengstenberg agree with Josephus' analysis of the accounts by Manetho, which equate the Hyksos people and Exodus with the Israelite people and Exodus. Freund says: "It is clear from this account that neither Josephus nor Manetho connects the Exodus with Pharaoh Rameses." Freund also notes that the biblical Ramesses, which has been identified with Pi-Ramesses in the Nile Delta by many Egyptologists,[53] was located on the same site as Avaris, leading him to add:

[Avaris] was probably the ancient city of Rameses mentioned in the Book of Exodus (1:11) ... If so, the Book of Exodus preserves an accurate and historically verifiable fact: that the 16th century BC Exodus began from Avaris, which was indeed at a later time a city of Ramesses. [54]

In conclusion Hengstenberg claims that the Egyptians adopted the Israelite Exodus story to construct their own history of the Hyksos; while Freund believes that the biblical redactors took the history of the Hyksos and blended it with other events to create the account of the Israelite Exodus. Manetho's second account of an exodus relates how 80,000 lepers and other "impure people", led by a priest named Osarseph, join forces with the former Hyksos, now living in Jerusalem, to take over Egypt. They wreak havoc until eventually the pharaoh and his son chase them out to the borders of Syria, where Osarseph gives the lepers a law-code and changes his name to Moses, although the identification of Osarseph with Moses in the second account may be a later addition.[15][16] Josephus strongly disassociates the Israelites from this second account. [55]

Historians agree that the stories told by Hecataeus and Manetho are clearly related in some manner to the biblical account of the Exodus. However, it is impossible to tell whether these accounts bear witness to actual historical events or whether they are a polemical response to the Exodus story, or indeed whether the Exodus story is a response to the Egyptian accounts.[18] [56] [57]

9/7 Version[edit]

Behind the Exodus traditions: Possible sources and parallels[edit]

The scholarly consensus is that there was no Exodus as described in the Bible.[58] Nevertheless, there is also a general understanding that something must lie behind the traditions, even if Moses and the Exodus narrative belong to collective cultural memory rather to history.[59] Traces of this cultural memory can be found in accounts from non-biblical sources that seem to parallel the biblical tradition. The earliest of these was is history of Egypt written by the Greek author Hecataeus of Abdera (c. 320 BCE), who tells how the Egyptians blamed a plague on foreigners and expelled them from the country, whereupon Moses, their leader, took them to Canaan.[14] There are more than a dozen versions of this story, all of them adding more detail, most of them profoundly anti-Jewish.[14] The most famous was told by the Egyptian historian Manetho (3rd century BCE) and preserved in two quotations by the 1st century CE Jewish historian Josephus.[Notes 1] In the first, Manetho describes the Hyksos, their lowly origins in Asia, their dominion over and expulsion from Egypt, and their subsequent foundation of the city of Jerusalem and its temple. In the second, in his History of Egypt, he described the campaign of the Hyksos to exterminate the "root and branch" of Egypt. Following war with Egypt, a treaty decreed these Shepherds to exit Egypt. Josephus (not Manetho) identifies the Hyksos with the Jews.[34] In the second story Manetho tells how 80,000 lepers and other "impure people", led by a priest named Osarseph, join forces with the former Hyksos, now living in Jerusalem, to take over Egypt. They wreak havoc until eventually the pharaoh and his son chase them out to the borders of Syria, where Osarseph gives the lepers a law-code and changes his name to Moses, although the identification of Osarseph with Moses in the second account may be a later addition.[15][16] The stories told by Hecataeus and Manetho seems to be related in some way to that of the Exodus, although it is impossible to tell whether they both bear witness to historical events, or Manetho is a polemical response to the Exodus story, or the Exodus story a response to the Egyptian stories.[18]

Date[edit]

Attempts to date the Exodus to a specific century have been inconclusive.[37] 1 Kings 6:1 places the event 480 years before the construction of Solomon's Temple, implying an Exodus at c. 1450 BCE, but the number is rhetorical rather than historical, representing a symbolic twelve generations of forty years each.[44][45] There are major archaeological obstacles to an earlier date: Canaan, also known as Djahy, was part of the Egyptian empire, so that the Israelites would in effect be escaping from Egypt to Egypt, and its cities were unwalled and do not show destruction layers consistent with the Bible's account of the occupation of the land (e.g., Jericho was "small and poor, almost insignificant, and unfortified (and) [t]here was also no sign of a destruction". (Finkelstein and Silberman, 2002).[40] William F. Albright, the leading biblical archaeologist of the mid-20th century, proposed a date of around 1250–1200 BCE, but his so-called "Israelite" evidence (house-type, the collar-rimmed jars, etc.) are continuations of Canaanite culture.[38] The lack of evidence has led scholars to conclude that the Exodus story does not represent a specific historical moment.[39]

Hitler religious views[edit]

My lede[edit]

Adolf Hitler c. 1933; photo by Heinrich Hoffmann
Wikiquote has quotations related to JerryRussell/sandbox.

Adolf Hitler's religious beliefs have been a matter of debate. Raised by an anti-clerical father[60] and practising Catholic mother, Hitler was baptised and confirmed in the Roman Catholic Church, but he ceased to participate in the sacraments after childhood. After rejecting the tenets of Catholicism,[61] Hitler flirted with the occult,[62][63] which he also ultimately rejected.[64][65] In his book Mein Kampf and in public speeches he often made statements that affirmed a belief in Christianity.[66][67] Hitler and the Nazi party promoted "Positive Christianity",[68] a movement which rejected most traditional Christian doctrines such as the Apostles' Creed,[69][70] as well as Jewish elements such as the Old Testament. Hitler claimed that he continued to believe in an active Deity, and to hold Jesus in high esteem as an "Aryan fighter" who struggled against Jewry.[71]

While a few scholars accept these views as genuine,[72] most believe that Hitler was skeptical of religion generally, but recognized that he could not be elected if he expressed his true opinions.[73] Rees and various Hitler historians find no evidence that Hitler, in his personal life ever expressed belief in the basic tenets of the Christian faith.[74] Hitler's remarks to confidants, as described in the Goebbels Diaries, the memoirs of Albert Speer, and transcripts of Hitler's private conversations recorded by Martin Bormann in Hitler's Table Talk, are further evidence of his anti-Christian beliefs.[75]

Hitler himself was reluctant to make public attacks on the Church for political reasons.[76] Goebbels wrote in April 1941 that though Hitler was "a fierce opponent" of the Vatican and Christianity, "he forbids me to leave the church. For tactical reasons."[77] Hitler himself remained a member of the Catholic church until his suicide, and was never excommunicated.[78]

However, once in office, the regime sought to reduce the influence of Christianity on society.[79] From the mid-1930s, his government was increasingly dominated by militant anti-Christians like Bormann, Goebbels, Himmler, Rosenberg and Heydrich whom Hitler appointed to key posts.[80][81] It was these anti-church radicals who were generally permitted or encouraged to perpetrate the Nazi persecutions of the churches.[82] The regime launched an effort toward coordination of German Protestants under a unified Protestant Reich Church (but this was resisted by the Confessing Church), and moved early to eliminate political Catholicism.[83] Hitler agreed to the Reich concordat with Rome, but then routinely ignored it, and permitted persecutions of the Catholic Church.[84] Smaller religious minorities faced harsher repression, with the Jews of Germany expelled for extermination on the grounds of Nazi racial ideology. Jehovah's Witnesses were ruthlessly persecuted for refusing both military service and allegiance to Hitler's movement. Hitler said he anticipated a coming collapse of Christianity in the wake of scientific advances, and that Nazism and religion could not co-exist long term.[85] Although he was prepared to delay conflicts for political reasons, historians conclude that he ultimately intended the destruction of Christianity in Germany, or at least its distortion or subjugation to a Nazi outlook.[86]

  1. ^ Cite error: The named reference rosalie125 was invoked but never defined (see the help page).
  2. ^ Dominic Montserrat, Akhenaten: History, Fantasy and Ancient Egypt, Routledge 2000, ISBN 0-415-18549-1, pp.36ff.
  3. ^ Stevens, Anna. "The Archaeology of Amarna". Oxford Handbooks Online. Oxford University Press. Retrieved 17 September 2017.
  4. ^ a b Freud, S. (1939). Moses and Monotheism: Three Essays.
  5. ^ Gunther Siegmund Stent, Paradoxes of Free Will. American Philosophical Society, DIANE, 2002. 284 pages. Pages 34 - 38. ISBN 0-87169-926-5
  6. ^ Jan Assmann, Moses the Egyptian: The Memory of Egypt in Western Monotheism. Harvard University Press, 1997. 288 pages. ISBN 0-674-58739-1
  7. ^ N. Shupak, The Monotheism of Moses and the Monotheism of Akhenaten. Sevivot, 1995.
  8. ^ Montserrat, (2000)
  9. ^ Albright, William F. (1973). "From the Patriarchs to Moses II. Moses out of Egypt". The Biblical Archaeologist. 36 (2): 48–76. doi:10.2307/3211050. JSTOR 3211050.
  10. ^ S. Freud, The Standard Edition of the Complete Psychological Works of Sigmund Freud, Volume XXIII (1937-1939), "Moses and monotheism". London: Hogarth Press, 1964.
  11. ^ Edward Chaney, ‘Freudian Egypt’, The London Magazine, April/May 2006, pp. 62-69 and idem,‘Egypt in England and America: The Cultural Memorials of Religion, Royalty and Revolution’, in Sites of Exchange: European Crossroads and Faultlines, eds. M. Ascari and A. Corrado (Amsterdam, Rodopi, 2006), pp. 39-69.
  12. ^ Cite error: The named reference redford was invoked but never defined (see the help page).
  13. ^ "Aspects of Monotheism", Donald B. Redford, Biblical Archeology Review, 1996
  14. ^ a b c d e Assmann 2009, p. 34.
  15. ^ a b c Droge 1996, pp. 134–35.
  16. ^ a b c Feldman 1998, p. 342.
  17. ^ Assmann 2009, pp. 30–31.
  18. ^ a b c Gmirkin 2006, p. 170.
  19. ^ Jan Assmann, "Moses the Egyptian: The Memory of Egypt in Western Monotheism" (First Harvard University Press, 1997)
  20. ^ Jan Assmann, Andrew Jenkins, "The mind of Egypt: history and meaning in the time of the Pharaohs" p.227
  21. ^ http://www.jpost.com/Opinion/Op-Ed-Contributors/The-Exodus-Does-archaeology-have-a-say-348464
  22. ^ http://www.jpost.com/Opinion/Op-Ed-Contributors/The-Exodus-Does-archaeology-have-a-say-348464
  23. ^ Jan Assmann, "Moses the Egyptian: The Memory of Egypt in Western Monotheism" (First Harvard University Press, 1997)
  24. ^ Jan Assmann, Andrew Jenkins, "The mind of Egypt: history and meaning in the time of the Pharaohs" p.227
  25. ^ a b Ryholt, K. S. B.; Bülow-Jacobsen, Adam (1997). The Political Situation in Egypt During the Second Intermediate Period, C. 1800-1550 B.C. Museum Tusculanum Press. ISBN 978-87-7289-421-8.
  26. ^ Lloyd, A.B. (1993). Herodotus, Book II: Commentary, 99-182 v. 3. Brill. p. 76. ISBN 978-90-04-07737-9. Retrieved 23 December 2011.
  27. ^ Winlock, Herbert E., The Rise and Fall of the Middle Kingdom in Thebes.
  28. ^ History of Egypt from the Earliest Time to the Persian Conquest, James Henry Breasted, p. 216, republished 2003, ISBN 0-7661-7720-3
  29. ^ Booth, Charlotte. The Hyksos Period in Egypt. p.10. Shire Egyptology, 2005. ISBN 0-7478-0638-1
  30. ^ Callender, Gae, "The Middle Kingdom Renaissance," in Ian Shaw, ed. The Oxford History of Ancient Egypt, Oxford University Press, 2003 ISBN 978-0-19-280458-7 p. 157
  31. ^ "Berossos and Manetho" Introduced and translated by Gerald P. Verbrugghe and John M. Wickersham, University of Michigan Press, 1996
  32. ^ Freund, Richard "Digging Through the Bible" p83 (Maryland USA, 2008)
  33. ^ Hengstenberg, Ernst "Egypt and the Books of Moses: Manetho and the Hyksos" (Berlin, 1841)
  34. ^ a b c Droge 1996, pp. 121–22.
  35. ^ Redford & 1992, p. 412.
  36. ^ Higgaion » Exodus Decoded
  37. ^ a b Killebrew 2005, p. 151.
  38. ^ a b Killebrew 2005, pp. 175–77.
  39. ^ a b Killebrew 2005, p. 152.
  40. ^ a b Finkelstein & Silberman 2002, pp. 77–79, 82.
  41. ^ Kuijt 2012, p. 167.
  42. ^ Kenyon, Kathleen "Digging up Jericho"(London, 1957)
  43. ^ Shea 2003, pp. 238–39.
  44. ^ a b Moore & Kelle 2005, p. 81.
  45. ^ a b Thompson 1999, p. 74.
  46. ^ Freund, Richard "Digging Through the Bible" p83 (Maryland USA, 2008)
  47. ^ Hengstenberg, Ernst "Egypt and the Books of Moses: Manetho and the Hyksos" (Berlin, 1841)
  48. ^ Freund, Richard "Digging Through the Bible" p83 (Maryland USA, 2008)
  49. ^ Against Apion 1:16 [1]
  50. ^ "Berossos and Manetho" Introduced and translated by Gerald P. Verbrugghe and John M. Wickersham, University of Michigan Press, 1996
  51. ^ Freund, Richard "Digging Through the Bible" p83 (Maryland USA, 2008)
  52. ^ Against Apion 1:14 [2]
  53. ^ Hoffmeister, James "Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition" p83 (OUP, 1999)
  54. ^ Freund, Richard "Digging Through the Bible" p84 (Maryland USA, 2008)
  55. ^ Against Apion 1:26 [3]
  56. ^ Freund, Richard "Digging Through the Bible" (Maryland USA, 2008)
  57. ^ Hengstenberg, Ernst "Egypt and the Books of Moses: Manetho and the Hyksos" (Berlin, 1841)
  58. ^ Merrill, Rooker & Grisanti 2011, p. 194.
  59. ^ Meyer 2005, p. 10.
  60. ^ Smith, Bradley (1967). Adolf Hitler: His Family, Childhood and Youth. Stanford: Hoover Institution Press, p. 27. "Closely related to his support of education was his tolerant skepticism concerning religion. He looked upon religion as a series of conventions and as a crutch for human weakness, but, like most of his neighbors, he insisted that the women of his household fulfill all religious obligations. He restricted his own participation to donning his uniform to take his proper place in festivals and processions. As he grew older, Alois shifted from relative passivity in his attitude toward the power and influence of the institutional Church to a firm opposition to "clericalism," especially when the position of the Church came into conflict with his views on education."
  61. ^
    • Alan Bullock; Hitler: a Study in Tyranny; Harper Perennial Edition 1991; p219: "Hitler had been brought up a Catholic and was impressed by the organisation and power of the Church... [but] to its teachings he showed only the sharpest hostility... he detested [Christianity]'s ethics in particular"
    • Ian Kershaw; Hitler: a Biography; Norton; 2008 ed; pp. 295–297: "In early 1937 [Hitler] was declaring that 'Christianity was ripe for destruction', and that the Churches must yield to the 'primacy of the state', railing against any compromise with 'the most horrible institution imaginable'"
    • Richard J. Evans; The Third Reich at War; Penguin Press; New York 2009, p. 547: Evans wrote that Hitler believed Germany could not tolerate the intervention of foreign influences such as the Pope and "Priests, he said, were 'black bugs', 'abortions in black cassocks'". Evans noted that Hitler saw Christianity as "indelibly Jewish in origin and character" and a "prototype of Bolshevism", which "violated the law of natural selection".
    • Richard Overy: The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p 281: "[Hitler's] few private remarks on Christianity betray a profound contempt and indifference".
    • A. N. Wilson; Hitler a Short Biography; Harper Press; 2012, p. 71.: "Much is sometimes made of the Catholic upbringing of Hitler... it was something to which Hitler himself often made allusion, and he was nearly always violently hostile. 'The biretta! The mere sight of these abortions in cassocks makes me wild!'"
    • Laurence Rees; The Dark Charisma of Adolf Hitler; Ebury Press; 2012; p135.; "There is no evidence that Hitler himself, in his personal life, ever expressed any individual belief in the basic tenets of the Christian church"
    • Derek Hastings (2010). Catholicism and the Roots of Nazism. Oxford: Oxford University Press, p. 181 : Hastings considers it plausible that Hitler was a Catholic as late as his trial in 1924, but writes that "there is little doubt that Hitler was a staunch opponent of Christianity throughout the duration of the Third Reich."
    • Joseph Goebbels (Fred Taylor Translation); The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; ISBN 0-241-10893-4 : In his entry for 29 April 1941, Goebbels noted long discussions about the Vatican and Christianity, and wrote: "The Fuhrer is a fierce opponent of all that humbug".
    • Albert Speer; Inside the Third Reich: Memoirs; Translation by Richard & Clara Winston; Macmillan; New York; 1970; p.123: "Once I have settled my other problem," [Hitler] occasionally declared, "I'll have my reckoning with the church. I'll have it reeling on the ropes." But Bormann did not want this reckoning postponed [...] he would take out a document from his pocket and begin reading passages from a defiant sermon or pastoral letter. Frequently Hitler would become so worked up... and vowed to punish the offending clergyman eventually... That he could not immediately retaliate raised him to a white heat..."
    • Hitler's Table Talk: Hitler is reported as saying: "The dogma of Christianity gets worn away before the advances of science. Religion will have to make more and more concessions. Gradually the myths crumble. All that's left is to prove that in nature there is no frontier between the organic and the inorganic. When understanding of the universe has become widespread, when the majority of men know that the stars are not sources of light but worlds, perhaps inhabited worlds like ours, then the Christian doctrine will be convicted of absurdity."
  62. ^ Cite error: The named reference Alan Bullock p11 was invoked but never defined (see the help page).
  63. ^ Rosenbaum, Ron [Explaining Hitler] p. xxxvii, p. 282 (citing Yehuda Bauer's belief that Hitler's racism is rooted in occult groups like Ostara), p 333, 1998 Random House
  64. ^ Inside the Third Reich: Memoirs of Albert Speer; New York: Simon and Schuster, p. 94
  65. ^ Albert Speer; Inside the Third Reich: Memoirs; Translation by Richard & Clara Winston; McMillan Publishing Company; New York; 1970; p.49
  66. ^ Norman H. Baynes, ed. The Speeches of Adolf Hitler, April 1922-August 1939, Vol. 1 of 2, pp. 19–20, Oxford University Press, 1942
  67. ^ Hitler, Adolf (1999). Mein Kampf. Ralph Mannheim, ed., New York: Mariner Books, pp. 65, 119, 152, 161, 214, 375, 383, 403, 436, 562, 565, 622, 632–633.
  68. ^ from Norman H. Baynes, ed. (1969). The Speeches of Adolf Hitler: April 1922-August 1939. 1. New York: Howard Fertig. p. 402.
  69. ^ Shirer, 1990, p. 234.
  70. ^ Cite error: The named reference Christian Church 1960 pp. 235 was invoked but never defined (see the help page).
  71. ^ Steigmann-Gall, Richard (2003). The Holy Reich. Cambridge: Cambridge University Press, pp. 13–50, p. 252
  72. ^ John S. Conway. Review of Steigmann-Gall, Richard, The Holy Reich: Nazi Conceptions of Christianity, 1919–1945. H-German, H-Net Reviews. June, 2003: John S. Conway considered that Steigmann-Gall's analysis differed from earlier interpretations only by "degree and timing", but that if Hitler's early speeches evidenced a sincere appreciation of Christianity, "this Nazi Christianity was eviscerated of all the most essential orthodox dogmas" leaving only "the vaguest impression combined with anti-Jewish prejudice..." which few would recognize as "true Christianity".
  73. ^
    • Ian Kershaw; Hitler 1936-1945 Nemesis; WW Norton & Company; 2000; pp.39-40 & Hitler: a Biography; Norton; 2008 ed; pp. 295–297: "In early 1937, he was declaring that 'Christianity was ripe for destruction' (Untergang), and that the churches must therefore yield to the 'primacy of the state', railing against 'the most horrible institution imaginable."
    • Ian Kershaw; Hitler 1936-1945 Nemesis; WW Norton & Company; 2000; pp.40: ""The assault on the practices and institutions of the Christian churches was deeply imbedded in the psyche of National Socialism.[...] however much Hitler on some occasions claimed to want a respite in the conflict [with the churches], his own inflammatory comments gave his underlings all the license they needed to turn up the heat on the 'Church Struggle', confident that they were working towards the Fuhrer"
    • Ian Kershaw; Hitler: a Biography; Norton; 2008 ed; p. 373.
    • Laurence Rees; The Dark Charisma of Adolf Hitler; Ebury Press; 2012; p135: "Hitler, as a politician, simply recognised the practical reality of the world he inhabited... Thus his relationship in public to Christianity—indeed his relationship to religion in general—was opportunistic. There is no evidence that Hitler himself, in his personal life, ever expressed any individual belief in the basic tenets of the Christian church."
    • Alan Bullock; Hitler: a Study in Tyranny; Harper Perennial Edition 1991; p. 219: "In Hitler's eyes, Christianity was a religion fit only for slaves; he detested its ethics in particular.[...] From political considerations he restrained his anti-clericalism seeing clearly the dangers of strengthening the church through persecution. Once the war was over, he promised himself, he would root out and destroy the influence of the Christian Churches..."
    • Alan Bullock, Hitler and Stalin: Parallel Lives, Fontana Press 1993, p. 412.: Bullock notes Hitler's use of rhetoric of "Providence" but concludes that Hitler, Stalin and Napoleon all shared the same materialist outlook "based on the nineteenth century rationalists' certainty that the progress of science would destroy all myths and had already proved Christian doctrine to be an absurdity"
    • Richard Overy; The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p.281 : "Hitler was politically prudent enough not to trumpet his scientific views publicly, not least because he wanted to maintain the distinction between his own movement and the godlessness of Soviet Communism. [...] What Hitler could not accept was that Christianity could offer anything other than false 'ideas' to sustain its claim to moral certitude."
    • Richard Overy: The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p 281: "His few private remarks on Christianity betray a profound contempt and indifference. Forty years afterwards he could still recall facing up to clergyman-teacher at his school when told how unhappy he would be in the afterlife: 'I've heard of a scientists who doubts whether there is a next world'. Hitler believed that all religions were now 'decadent'; in Europe it was the 'collapse of Christianity that we are now experiencing'. The reason for the crisis was science."
    • Richard Overy; The Third Reich, A Chronicle; Quercus; 2010; p.99
  74. ^
    • Alan Bullock; Hitler: a Study in Tyranny; Harper Perennial Edition 1991; p219: "Hitler had been brought up a Catholic and was impressed by the organisation and power of the Church... [but] to its teachings he showed only the sharpest hostility... he detested [Christianity]'s ethics in particular"
    • Ian Kershaw; Hitler: a Biography; Norton; 2008 ed; pp. 295–297: "In early 1937 [Hitler] was declaring that 'Christianity was ripe for destruction', and that the Churches must yield to the 'primacy of the state', railing against any compromise with 'the most horrible institution imaginable'"
    • Richard J. Evans; The Third Reich at War; Penguin Press; New York 2009, p. 547: Evans wrote that Hitler believed Germany could not tolerate the intervention of foreign influences such as the Pope and "Priests, he said, were 'black bugs', 'abortions in black cassocks'". Evans noted that Hitler saw Christianity as "indelibly Jewish in origin and character" and a "prototype of Bolshevism", which "violated the law of natural selection".
    • Richard Overy: The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p 281: "[Hitler's] few private remarks on Christianity betray a profound contempt and indifference".
    • A. N. Wilson; Hitler a Short Biography; Harper Press; 2012, p. 71.: "Much is sometimes made of the Catholic upbringing of Hitler... it was something to which Hitler himself often made allusion, and he was nearly always violently hostile. 'The biretta! The mere sight of these abortions in cassocks makes me wild!'"
    • Laurence Rees; The Dark Charisma of Adolf Hitler; Ebury Press; 2012; p135.; "There is no evidence that Hitler himself, in his personal life, ever expressed any individual belief in the basic tenets of the Christian church"
    • Derek Hastings (2010). Catholicism and the Roots of Nazism. Oxford: Oxford University Press, p. 181 : Hastings considers it plausible that Hitler was a Catholic as late as his trial in 1924, but writes that "there is little doubt that Hitler was a staunch opponent of Christianity throughout the duration of the Third Reich."
    • Joseph Goebbels (Fred Taylor Translation); The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; ISBN 0-241-10893-4 : In his entry for 29 April 1941, Goebbels noted long discussions about the Vatican and Christianity, and wrote: "The Fuhrer is a fierce opponent of all that humbug".
    • Albert Speer; Inside the Third Reich: Memoirs; Translation by Richard & Clara Winston; Macmillan; New York; 1970; p.123: "Once I have settled my other problem," [Hitler] occasionally declared, "I'll have my reckoning with the church. I'll have it reeling on the ropes." But Bormann did not want this reckoning postponed [...] he would take out a document from his pocket and begin reading passages from a defiant sermon or pastoral letter. Frequently Hitler would become so worked up... and vowed to punish the offending clergyman eventually... That he could not immediately retaliate raised him to a white heat..."
    • Hitler's Table Talk: "The dogma of Christianity gets worn away before the advances of science. Religion will have to make more and more concessions. Gradually the myths crumble. All that's left is to prove that in nature there is no frontier between the organic and the inorganic. When understanding of the universe has become widespread, when the majority of men know that the stars are not sources of light but worlds, perhaps inhabited worlds like ours, then the Christian doctrine will be convicted of absurdity."
  75. ^ *Joseph Goebbels (Fred Taylor Translation) The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; ISBN 0-241-10893-4; p.76: In 1939, Goebbels wrote that the Fuhrer knew that he would "have to get around to a conflict between church and state" but that in the meantime "The best way to deal with the churches is to claim to be a 'positive Christian'."
    • Joseph Goebbels (Fred Taylor Translation); The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; p.77: Goebbels wrote on 29 December 1939 "The Führer is deeply religious, though completely anti-Christian. He views Christianity as a symptom of decay. Rightly so. It is a branch of the Jewish race. This can be seen in the similarity of their religious rites. Both (Judaism and Christianity) have no point of contact to the animal element, and thus, in the end they will be destroyed."
    • Joseph Goebbels (Fred Taylor Translation); The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; pp. 304 305 In an 8 April 1941 entry, Goebbels wrote "[Hitler] hates Christianity, because it has crippled all that is noble in humanity."
    • Joseph Goebbels (Fred Taylor Translation); The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982: In his entry for 29 April 1941, Goebbels noted long discussions about the Vatican and Christianity, and wrote: "The Fuhrer is a fierce opponent of all that humbug".
    • Joseph Goebbels (Fred Taylor Translation) The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; p.340: Goebbels wrote in April 1941 that though Hitler was "a fierce opponent" of the Vatican and Christianity, "he forbids me to leave the church. For tactical reasons."
    • Cameron, Norman; Stevens, R. H. Stevens; Weinberg, Gerhard L.; Trevor-Roper, H. R. (2007). Hitler's Table Talk 1941-1944: Secret Conversations. New York: Enigma Books p.48: On 14 October 1941, in an entry concerning the fate of Christianity, Hitler says: "Science cannot lie, for its always striving, according to the momentary state of knowledge, to deduce what is true. When it makes a mistake, it does so in good faith. It's Christianity that's the liar. It's in perpetual conflict with itself."
    • Cameron, Norman; Stevens, R. H. Stevens; Weinberg, Gerhard L.; Trevor-Roper, H. R. (2007). Hitler's Table Talk 1941-1944: Secret Conversations. New York: Enigma Books pp. 59–61: Hitler says: "The dogma of Christianity gets worn away before the advances of science. Religion will have to make more and more concessions. Gradually the myths crumble. All that's left is to prove that in nature there is no frontier between the organic and the inorganic. When understanding of the universe has become widespread, when the majority of men know that the stars are not sources of light but worlds, perhaps inhabited worlds like ours, then the Christian doctrine will be convicted of absurdity."
    • Albert Speer; Inside the Third Reich: Memoirs; Translation by Richard & Clara Winston; Macmillan; New York; 1970; p.123: Speer considered Bormann to be the driving force behind the regime's campaign against the churches and wrote that Hitler approved of Bormann's aims, but was more pragmatic and wanted to "postpone this problem to a more favourable time". He writes: "'Once I have settled my other problem,' [Hitler] occasionally declared, 'I'll have my reckoning with the church. I'll have it reeling on the ropes.' But Bormann did not want this reckoning postponed [...] he would take out a document from his pocket and begin reading passages from a defiant sermon or pastoral letter. Frequently Hitler would become so worked up... and vowed to punish the offending clergyman eventually... That he could not immediately retaliate raised him to a white heat...'
  76. ^ Ian Kershaw; Hitler: a Biography; Norton; 2008 ed; pp. 295–297.
  77. ^ Fred Taylor Translation; The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; ISBN 0-241-10893-4; p.340
  78. ^ Albert Speer; Inside the Third Reich: Memoirs; Translation by Richard & Clara Winston; Macmillan; New York; 1970; pp.95-6: "[Hitler said in 1937] he would remain a member of the Catholic Church... although he had no real attachment to it. And in fact he remained in the church until his suicide."
  79. ^ * Richard J. Evans; The Third Reich at War; Penguin Press; New York 2009, p. 546
    • Ian Kershaw; Hitler a Biography; 2008 Edn; WW Norton & Company; London; pp. 381-382
    • Kershaw, Ian, Hitler, 1889-1936: hubris, pp. 575-576, W. W. Norton & Company, 2000
    • William L. Shirer; The Rise and Fall of the Third Reich; Secker & Warburg; London; 1960; pp. 201, 234-40, 295
    • Joachim Fest; Plotting Hitler's Death: The German Resistance to Hitler 1933-1945; Weidenfield & Nicolson; London; p.373, 377
    • Peter Longerich; Heinrich Himmler; Translated by Jeremy Noakes and Lesley Sharpe; Oxford University Press; 2012; p. 265 & 270
    • Anton Gill; An Honourable Defeat; A History of the German Resistance to Hitler; Heinemann; London; 1994; pp.57-58
    • Mary Fulbrook; The Fontana History of Germany 1918-1990 The Divided Nation; Fontana Press; 1991, p.81
    • Theodore S. Hamerow; On the Road to the Wolf's Lair - German Resistance to Hitler; Belknap Press of Harvard University Press; 1997; ISBN 0-674-63680-5; p. 136
    • John S. Conway; The Nazi Persecution of the Churches, 1933-1945; Regent College Publishing; p. 255
    • Nazi trial documents made public, BBC, 11 January 2002
    • Peter Hoffmann; The History of the German Resistance 1933–1945; 3rd Edn (First English Edn); McDonald & Jane's; London; 1977; p.14
    • Paul Berben; Dachau: The Official History 1933–1945; Norfolk Press; London; 1975; ISBN 0-85211-009-X; p. 145
    • Fred Taylor; The Goebbells Diaries 1939–1941; Hamish Hamilton Ltd; London; 1982 p.278 & 294
    • Evans, Richard J. (2005). The Third Reich in Power. New York: Penguin. ISBN 978-0-14-303790-3; pp. 245–246
  80. ^ * Ian Kershaw; Hitler 1936-1945 Nemesis; WW Norton & Company; 2000; p.39: "the continuing conflict with both the Catholic and Protestant churches... [was a priority concern] with Goebbells, Rosenberg and many Party rank and file" & p.40 "However much Hitler on some occasions claimed to want a respite in the conflict [with the churches], his own inflammatory comments gave his underlings all the license they needed to turn up the heat on the 'Church Struggle'."
    • William Shirer; Rise and Fall of the Third Reich: A History of Nazi Germany, p. 240, Simon and Schuster, 1990: "under the leadership of Rosenberg, Bormann and Himmler—backed by Hitler—the Nazi regime intended to destroy Christianity in Germany, if it could, and substitute the old paganism of the early tribal Germanic gods and the new paganism of the Nazi extremists".
    • Richard Overy: The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p. 287 : "From the mid 1930s the regime and party were dominated much more by the prominent anti-Christians in their ranks - Himmler, Bormann, Heydrich - but were restrained by Hitler, despite his anti religious sentiments, from any radical programme of de-Chritianization.[...] Hitler 'expected the end of the disease of Christianity to come about by itself once its falsehoods were self evident"
    • Kershaw, Ian, Hitler, 1889–1936: hubris, pp. 575–576, W. W. Norton & Company, 2000:
  81. ^ Kershaw, Ian, Hitler, 1889–1936: hubris, pp. 575, W. W. Norton & Company, 2000
  82. ^ Shirer, William L., Rise and Fall of the Third Reich: A History of Nazi Germany, p. 240, Simon and Schuster, 1990.
  83. ^ Ian Kershaw; Hitler a Biography; 2008 Edn; W.W. Norton & Company; London; p. 290.
  84. ^ Ian Kershaw; Hitler a Biography; 2008 Edn; WW Norton & Company; London p. 661."
  85. ^ *Richard Overy; ‘’The Dictators Hitler's Germany Stalin's Russia’’; Allen Lane/Penguin; 2004.pp.287: “During the War [Hitler] reflected that in the long run, ‘National Socialism and religion will no longer be able to exist together. Both Stalin and Hitler wanted a neutered religion, subservient to the state, while the slow programme of scientific revelation destroyed the foundation of religious myth.”
    • Richard Overy: The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p 281: "Hitler believed that all religions were now 'decadent'; in Europe it was the 'collapse of Christianity that we are now experiencing'. The reason for the crisis was science."
    • Richard J. Evans; The Third Reich at War; Penguin Press; New York 2009, p. 547: wrote that Hitler believed that in the long run National Socialism and religion would not be able to co-exist, and stressed repeatedly that Nazism was a secular ideology, founded on modern science: "Science, he declared, would easily destroy the last remaining vestiges of superstition". Germany could not tolerate the intervention of foreign influences such as the Pope and "Priests, he said, were 'black bugs', 'abortions in black cassocks'".
    • Alan Bullock, Hitler and Stalin: Parallel Lives, Fontana Press 1993, p. 412.: Bullock notes Hitler's use of rhetoric of "Providence" but concludes that Hitler, Stalin and Napoleon all shared the same materialist outlook "based on the nineteenth century rationalists' certainty that the progress of science would destroy all myths and had already proved Christian doctrine to be an absurdity"
    • Hitler's Table Talk: Hitler is reported as saying: "The dogma of Christianity gets worn away before the advances of science. Religion will have to make more and more concessions. Gradually the myths crumble. All that's left is to prove that in nature there is no frontier between the organic and the inorganic. When understanding of the universe has become widespread, when the majority of men know that the stars are not sources of light but worlds, perhaps inhabited worlds like ours, then the Christian doctrine will be convicted of absurdity."
  86. ^ *Sharkey, Joe (13 January 2002). "Word for Word/The Case Against the Nazis; How Hitler's Forces Planned To Destroy German Christianity". The New York Times. Retrieved 2011-06-07.
    • Ian Kershaw; Hitler a Biography; 2008 Edn; WW Norton & Company; London p.661
    • Alan Bullock; Hitler: A Study in Tyranny; HarperPerennial Edition 1991; p 219: "Once the war was over, [Hitler] promised himself, he would root out and destroy the influence of the Christian Churches, but until then he would be circumspect"
    • Michael Phayer; The Response of the German Catholic Church to National Socialism, published by Yad Vashem: "By the latter part of the decade of the Thirties church officials were well aware that the ultimate aim of Hitler and other Nazis was the total elimination of Catholicism and of the Christian religion. Since the overwhelming majority of Germans were either Catholic or Protestant this goal had to be a long-term rather than a short-term Nazi objective."
    • Shirer, William L., Rise and Fall of the Third Reich: A History of Nazi Germany, p. p 240, Simon and Schuster, 1990: "under the leadership of Rosenberg, Bormann and Himmler—backed by Hitler—the Nazi regime intended to destroy Christianity in Germany, if it could, and substitute the old paganism of the early tribal Germanic gods and the new paganism of the Nazi extremists.”
    • Gill, Anton (1994). An Honourable Defeat; A History of the German Resistance to Hitler. Heinemann Mandarin. 1995 paperback ISBN 978-0-434-29276-9, pp. 14–15: "[the Nazis planned to] de-Christianise Germany after the final victory".
    • Richard Overy; ‘’The Dictators Hitler's Germany Stalin's Russia’’; Allen Lane/Penguin; 2004.pp.287: “During the War [Hitler] reflected that in the long run, ‘National Socialism and religion will no longer be able to exist together. Both Stalin and Hitler wanted a neutered religion, subservient to the state, while the slow programme of scientific revelation destroyed the foundation of religious myth.”
    • Richard J. Evans; The Third Reich at War; Penguin Press; New York 2009, p. 547: wrote that Hitler believed that in the long run National Socialism and religion would not be able to co-exist, and stressed repeatedly that Nazism was a secular ideology, founded on modern science: "Science, he declared, would easily destroy the last remaining vestiges of superstition". Germany could not tolerate the intervention of foreign influences such as the Pope and "Priests, he said, were 'black bugs', 'abortions in black cassocks'".
    • Griffin, Roger Fascism's relation to religion in Blamires, Cyprian, World fascism: a historical encyclopedia, Volume 1, p. 10, ABC-CLIO, 2006: "There is no doubt that in the long run Nazi leaders such as Hitler and Himmler intended to eradicate Christianity just as ruthlessly as any other rival ideology, even if in the short term they had to be content to make compromises with it."
    • Mosse, George Lachmann, Nazi culture: intellectual, cultural and social life in the Third Reich, p. 240, Univ of Wisconsin Press, 2003: "Had the Nazis won the war their ecclesiastical policies would have gone beyond those of the German Christians, to the utter destruction of both the Protestant and the Catholic Church."
    • Fischel, Jack R., Historical Dictionary of the Holocaust , p. 123, Scarecrow Press, 2010: "The objective was to either destroy Christianity and restore the German gods of antiquity or to turn Jesus into an Aryan."
    • Dill, Marshall, Germany: a modern history , p. 365, University of Michigan Press, 1970: "It seems no exaggeration to insist that the greatest challenge the Nazis had to face was their effort to eradicate Christianity in Germany or at least to subjugate it to their general world outlook."
    • Wheaton, Eliot Barculo The Nazi revolution, 1933–1935: prelude to calamity:with a background survey of the Weimar era, p. 290, 363, Doubleday 1968: The Nazis sought "to eradicate Christianity in Germany root and branch."
    • Bendersky, Joseph W., A concise history of Nazi Germany, p. 147, Rowman & Littlefield, 2007: "Consequently, it was Hitler's long range goal to eliminate the churches once he had consolidated control over his European empire.”
    • The Nazi Master Plan: The Persecution of the Christian Churches, Rutgers Journal of Law and Religion, Winter 2001, publishing evidence compiled by the O.S.S. for the Nuremberg war-crimes trials of 1945 and 1946
    • Sharkey, Word for Word/The Case Against the Nazis; How Hitler's Forces Planned To Destroy German Christianity, New York Times, 13 January 2002
    • Bendersky, Joseph W., A concise history of Nazi Germany, p. 147, Rowman & Littlefield, 2007: "Consequently, it was Hitler's long range goal to eliminate the churches once he had consolidated control over his European empire.”

Ozhistory lede[edit]

Adolf Hitler c. 1933; photo by Heinrich Hoffmann
Wikiquote has quotations related to JerryRussell/sandbox.

Aspects of Adolf Hitler's views on religion have been a matter of debate. Hitler's Table Talk by his private secretary Martin Bormann, the Goebbels Diaries and the memoir of Albert Speer present Hitler as having been skeptical of religion, but opportunistic and shrewdly aware of its impact on politics, and thus prepared to delay conflicts with the churches for political purposes.[1] Leading Hitler historians such as Kershaw, Evans, Bullock, Overy, and Rees share this assessment of the Nazi leader's religious beliefs.[2] Historians conclude that he ultimately intended the destruction of Christianity in Germany, or at least its distortion or subjugation to a Nazi outlook.[3]

Hitler was raised by an anti-clerical father[4] and practising Catholic mother. Baptised and confirmed Catholic as a boy, he expressed skepticism from an early age,[5][6][7] and grew to be hostile to Catholicism.[8] After leaving home at age 18, Hitler never attended Church again.[9] Rees and various Hitler historians find no evidence that Hitler, in his personal life ever expressed belief in the basic tenets of the Christian faith.[10] Goebbels wrote in April 1941 that though Hitler was "a fierce opponent" of the Vatican and Christianity, "he forbids me to leave the church. For tactical reasons."[11] Speer believed that Hitler had remained in the Catholic church until his suicide, though considered he had "no attachment" to it and planned a "reckoning" after the war.[12][13][14]

In his semi-autobiographical Mein Kampf (1925-7), he refers to "God", "the Creator" and "Providence".[15][16] The book outlines a nihilistic, social darwinist vision of history as a constant struggle for racial survival.[17] It criticizes the churches for failing to appreciate the "racial problem" and advocates separation of church and state.[18][19] As a politician in the 1920s, Hitler presented the phrase "Positive Christianity" as an acceptable brand of Christianity, provided it did not offend Nazi ideology.[20] Steigmann-Gall sees an "inner logic" to such terminology but notes that historians generally consider its use to be a tactical ploy.[21] Campaigning for office, Hitler said he was a Christian and that National Socialism was a Christian movement.[22][23][24] Rees writes that, given Hitler's personal animosity to Christianity, the most persuasive explanation of such statements is that "Hitler, as a politician, simply recognised the practical reality of the world he inhabited... his relationship in public to Christianity—indeed his relationship to religion in general—was opportunistic."[25] Hitler courted support from conservatives who opposed "atheist Bolshevism". When taking power in 1933, he promised not to threaten the churches.[26][27] The promise was unkept - his regime went on to oppress the churches, and worked to reduce the impact of Christianity on society.[28]

Nazism was not formally atheist and generally permitted religious observance. Hitler's religious policies involved widespread repression, tempered by pragmatism in the face of widespread belief.[29] He moved early to contain Catholicism via the Reich concordat, but routinely breached the treaty and Catholics faced persecutions. He sought to control and manipulate Protestantism under a united Reich Church, but the attempt failed amid resistance.[30] As a result, around 1934, he lost interest in politically backing positivist Christianity.[31] Disdain for Judaism was central to his ideology, and he also sought the extermination of Jehovah's Witnesses. He made some favourable remarks on Islam and Japanese religion, and cultivated warm relations with Japan and the Grand Mufti of Jerusalem. From the mid-1930s, his government was increasingly dominated by militant anti-Christians like Bormann, Goebbels, Himmler, Rosenberg and Heydrich whom Hitler appointed to key posts.[32][33] "However much Hitler on some occasions claimed to want a respite in the conflict [with the churches], his own inflammatory comments gave his underlings all the license they needed to turn up the heat on the 'Church Struggle', confident that they were working towards the Fuhrer" noted Kershaw:[34][35] Hitler said he anticipated a coming collapse of Christianity in the wake of scientific advances, and that Nazism and religion could not co-exist long term.[36] He said he would destroy the churches when the war was over.[37][38][39][40]


Cite error: There are <ref group=Notes> tags on this page, but the references will not show without a {{reflist|group=Notes}} template (see the help page).

  1. ^
    • Joseph Goebbels (Fred Taylor Translation) The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; ISBN 0-241-10893-4; p.76: In 1939, Goebbels wrote that the Fuhrer knew that he would "have to get around to a conflict between church and state" but that in the meantime "The best way to deal with the churches is to claim to be a 'positive Christian'."
    • Joseph Goebbels (Fred Taylor Translation); The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; p.77: Goebbels wrote on 29 December 1939 "The Führer is deeply religious, though completely anti-Christian. He views Christianity as a symptom of decay. Rightly so. It is a branch of the Jewish race. This can be seen in the similarity of their religious rites. Both (Judaism and Christianity) have no point of contact to the animal element, and thus, in the end they will be destroyed."
    • Joseph Goebbels (Fred Taylor Translation); The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; pp. 304 305 In an 8 April 1941 entry, Goebbels wrote "[Hitler] hates Christianity, because it has crippled all that is noble in humanity."
    • Joseph Goebbels (Fred Taylor Translation); The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982: In his entry for 29 April 1941, Goebbels noted long discussions about the Vatican and Christianity, and wrote: "The Fuhrer is a fierce opponent of all that humbug".
    • Joseph Goebbels (Fred Taylor Translation) The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; p.340: Goebbels wrote in April 1941 that though Hitler was "a fierce opponent" of the Vatican and Christianity, "he forbids me to leave the church. For tactical reasons."
    • Cameron, Norman; Stevens, R. H. Stevens; Weinberg, Gerhard L.; Trevor-Roper, H. R. (2007). Hitler's Table Talk 1941-1944: Secret Conversations. New York: Enigma Books p.48: On 14 October 1941, in an entry concerning the fate of Christianity, Hitler says: "Science cannot lie, for its always striving, according to the momentary state of knowledge, to deduce what is true. When it makes a mistake, it does so in good faith. It's Christianity that's the liar. It's in perpetual conflict with itself."
    • Cameron, Norman; Stevens, R. H. Stevens; Weinberg, Gerhard L.; Trevor-Roper, H. R. (2007). Hitler's Table Talk 1941-1944: Secret Conversations. New York: Enigma Books pp. 59–61: Hitler says: "The dogma of Christianity gets worn away before the advances of science. Religion will have to make more and more concessions. Gradually the myths crumble. All that's left is to prove that in nature there is no frontier between the organic and the inorganic. When understanding of the universe has become widespread, when the majority of men know that the stars are not sources of light but worlds, perhaps inhabited worlds like ours, then the Christian doctrine will be convicted of absurdity."
    • Albert Speer; Inside the Third Reich: Memoirs; Translation by Richard & Clara Winston; Macmillan; New York; 1970; p.123: Speer considered Bormann to be the driving force behind the regime's campaign against the churches and wrote that Hitler approved of Bormann's aims, but was more pragmatic and wanted to "postpone this problem to a more favourable time". He writes: "'Once I have settled my other problem,' [Hitler] occasionally declared, 'I'll have my reckoning with the church. I'll have it reeling on the ropes.' But Bormann did not want this reckoning postponed [...] he would take out a document from his pocket and begin reading passages from a defiant sermon or pastoral letter. Frequently Hitler would become so worked up... and vowed to punish the offending clergyman eventually... That he could not immediately retaliate raised him to a white heat...'
  2. ^
    • Ian Kershaw; Hitler 1936-1945 Nemesis; WW Norton & Company; 2000; pp.39-40 & Hitler: a Biography; Norton; 2008 ed; pp. 295–297: "In early 1937, he was declaring that 'Christianity was ripe for destruction' (Untergang), and that the churches must therefore yield to the 'primacy of the state', railing against 'the most horrible institution imaginable."
    • Ian Kershaw; Hitler 1936-1945 Nemesis; WW Norton & Company; 2000; pp.40: ""The assault on the practices and institutions of the Christian churches was deeply imbedded in the psyche of National Socialism.[...] however much Hitler on some occasions claimed to want a respite in the conflict [with the churches], his own inflammatory comments gave his underlings all the license they needed to turn up the heat on the 'Church Struggle', confident that they were working towards the Fuhrer"
    • Ian Kershaw; Hitler: a Biography; Norton; 2008 ed; p. 373.
    • Laurence Rees; The Dark Charisma of Adolf Hitler; Ebury Press; 2012; p135: "Hitler, as a politician, simply recognised the practical reality of the world he inhabited... Thus his relationship in public to Christianity—indeed his relationship to religion in general—was opportunistic. There is no evidence that Hitler himself, in his personal life, ever expressed any individual belief in the basic tenets of the Christian church."
    • Alan Bullock; Hitler: a Study in Tyranny; Harper Perennial Edition 1991; p. 219: "In Hitler's eyes, Christianity was a religion fit only for slaves; he detested its ethics in particular.[...] From political considerations he restrained his anti-clericalism seeing clearly the dangers of strengthening the church through persecution. Once the war was over, he promised himself, he would root out and destroy the influence of the Christian Churches..."
    • Alan Bullock, Hitler and Stalin: Parallel Lives, Fontana Press 1993, p. 412.: Bullock notes Hitler's use of rhetoric of "Providence" but concludes that Hitler, Stalin and Napoleon all shared the same materialist outlook "based on the nineteenth century rationalists' certainty that the progress of science would destroy all myths and had already proved Christian doctrine to be an absurdity"
    • Richard Overy; The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p.281 : "Hitler was politically prudent enough not to trumpet his scientific views publicly, not least because he wanted to maintain the distinction between his own movement and the godlessness of Soviet Communism. [...] What Hitler could not accept was that Christianity could offer anything other than false 'ideas' to sustain its claim to moral certitude."
    • Richard Overy: The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p 281: "His few private remarks on Christianity betray a profound contempt and indifference. Forty years afterwards he could still recall facing up to clergyman-teacher at his school when told how unhappy he would be in the afterlife: 'I've heard of a scientists who doubts whether there is a next world'. Hitler believed that all religions were now 'decadent'; in Europe it was the 'collapse of Christianity that we are now experiencing'. The reason for the crisis was science."
    • Richard Overy; The Third Reich, A Chronicle; Quercus; 2010; p.99
  3. ^
    • Sharkey, Joe (13 January 2002). "Word for Word/The Case Against the Nazis; How Hitler's Forces Planned To Destroy German Christianity". The New York Times. Retrieved 2011-06-07.
    • Ian Kershaw; Hitler a Biography; 2008 Edn; WW Norton & Company; London p.661
    • Alan Bullock; Hitler: A Study in Tyranny; HarperPerennial Edition 1991; p 219: "Once the war was over, [Hitler] promised himself, he would root out and destroy the influence of the Christian Churches, but until then he would be circumspect"
    • Michael Phayer; The Response of the German Catholic Church to National Socialism, published by Yad Vashem: "By the latter part of the decade of the Thirties church officials were well aware that the ultimate aim of Hitler and other Nazis was the total elimination of Catholicism and of the Christian religion. Since the overwhelming majority of Germans were either Catholic or Protestant this goal had to be a long-term rather than a short-term Nazi objective."
    • Shirer, William L., Rise and Fall of the Third Reich: A History of Nazi Germany, p. p 240, Simon and Schuster, 1990: "under the leadership of Rosenberg, Bormann and Himmler—backed by Hitler—the Nazi regime intended to destroy Christianity in Germany, if it could, and substitute the old paganism of the early tribal Germanic gods and the new paganism of the Nazi extremists.”
    • Gill, Anton (1994). An Honourable Defeat; A History of the German Resistance to Hitler. Heinemann Mandarin. 1995 paperback ISBN 978-0-434-29276-9, pp. 14–15: "[the Nazis planned to] de-Christianise Germany after the final victory".
    • Richard Overy; ‘’The Dictators Hitler's Germany Stalin's Russia’’; Allen Lane/Penguin; 2004.pp.287: “During the War [Hitler] reflected that in the long run, ‘National Socialism and religion will no longer be able to exist together. Both Stalin and Hitler wanted a neutered religion, subservient to the state, while the slow programme of scientific revelation destroyed the foundation of religious myth.”
    • Richard J. Evans; The Third Reich at War; Penguin Press; New York 2009, p. 547: wrote that Hitler believed that in the long run National Socialism and religion would not be able to co-exist, and stressed repeatedly that Nazism was a secular ideology, founded on modern science: "Science, he declared, would easily destroy the last remaining vestiges of superstition". Germany could not tolerate the intervention of foreign influences such as the Pope and "Priests, he said, were 'black bugs', 'abortions in black cassocks'".
    • Griffin, Roger Fascism's relation to religion in Blamires, Cyprian, World fascism: a historical encyclopedia, Volume 1, p. 10, ABC-CLIO, 2006: "There is no doubt that in the long run Nazi leaders such as Hitler and Himmler intended to eradicate Christianity just as ruthlessly as any other rival ideology, even if in the short term they had to be content to make compromises with it."
    • Mosse, George Lachmann, Nazi culture: intellectual, cultural and social life in the Third Reich, p. 240, Univ of Wisconsin Press, 2003: "Had the Nazis won the war their ecclesiastical policies would have gone beyond those of the German Christians, to the utter destruction of both the Protestant and the Catholic Church."
    • Fischel, Jack R., Historical Dictionary of the Holocaust , p. 123, Scarecrow Press, 2010: "The objective was to either destroy Christianity and restore the German gods of antiquity or to turn Jesus into an Aryan."
    • Dill, Marshall, Germany: a modern history , p. 365, University of Michigan Press, 1970: "It seems no exaggeration to insist that the greatest challenge the Nazis had to face was their effort to eradicate Christianity in Germany or at least to subjugate it to their general world outlook."
    • Wheaton, Eliot Barculo The Nazi revolution, 1933–1935: prelude to calamity:with a background survey of the Weimar era, p. 290, 363, Doubleday 1968: The Nazis sought "to eradicate Christianity in Germany root and branch."
    • Bendersky, Joseph W., A concise history of Nazi Germany, p. 147, Rowman & Littlefield, 2007: "Consequently, it was Hitler's long range goal to eliminate the churches once he had consolidated control over his European empire.”
    • The Nazi Master Plan: The Persecution of the Christian Churches, Rutgers Journal of Law and Religion, Winter 2001, publishing evidence compiled by the O.S.S. for the Nuremberg war-crimes trials of 1945 and 1946
    • Sharkey, Word for Word/The Case Against the Nazis; How Hitler's Forces Planned To Destroy German Christianity, New York Times, 13 January 2002
    • Bendersky, Joseph W., A concise history of Nazi Germany, p. 147, Rowman & Littlefield, 2007: "Consequently, it was Hitler's long range goal to eliminate the churches once he had consolidated control over his European empire.”
  4. ^ Smith, Bradley (1967). Adolf Hitler: His Family, Childhood and Youth. Stanford: Hoover Institution Press, p. 27. "Closely related to [Hitler's father]'s support of education was his tolerant skepticism concerning religion. He looked upon religion as a series of conventions and as a crutch for human weakness, but, like most of his neighbors, he insisted that the women of his household fulfill all religious obligations. He restricted his own participation to donning his uniform to take his proper place in festivals and processions. As he grew older, Alois shifted from relative passivity in his attitude toward the power and influence of the institutional Church to a firm opposition to "clericalism," especially when the position of the Church came into conflict with his views on education."
  5. ^ A. N. Wilson; Hitler a Short Biography; Harper Press; 2012, p. 71.: "Hitler himself often made allusion [to his Catholic upbringing] and he was nearly always violently hostile... Hitler saw himself as avoiding the power of the priests. 'In Austria, religious instruction was given by the priests. I was the eternal asker of questions. Since I was completely the master of the material I was unassailable."
  6. ^ Richard Overy: The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p 281: "His few private remarks on Christianity betray a profound contempt and indifference. Forty years afterwards he could still recall facing up to clergyman-teacher at his school when told how unhappy he would be in the afterlife: 'I've heard of a scientists who doubts whether there is a next world'."
  7. ^ John Toland; Hitler; Wordsworth Editions; 1997 Edn; pp. 18: Toland wrote that Hitler's confirmation sponsor said he nearly had to "drag the words out of him... almost as though the whole confirmation was repugnant to him"
  8. ^
    • Alan Bullock; Hitler: a Study in Tyranny; Harper Perennial Edition 1991; p219: "Hitler had been brought up a Catholic and was impressed by the organisation and power of the Church... [but] to its teachings he showed only the sharpest hostility... he detested [Christianity]'s ethics in particular"
    • Ian Kershaw; Hitler: a Biography; Norton; 2008 ed; pp. 295–297: "In early 1937 [Hitler] was declaring that 'Christianity was ripe for destruction', and that the Churches must yield to the 'primacy of the state', railing against any compromise with 'the most horrible institution imaginable'"
    • Richard J. Evans; The Third Reich at War; Penguin Press; New York 2009, p. 547: Evans wrote that Hitler believed Germany could not tolerate the intervention of foreign influences such as the Pope and "Priests, he said, were 'black bugs', 'abortions in black cassocks'". Evans noted that Hitler saw Christianity as "indelibly Jewish in origin and character" and a "prototype of Bolshevism", which "violated the law of natural selection".
    • Richard Overy: The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p 281: "[Hitler's] few private remarks on Christianity betray a profound contempt and indifference".
    • A. N. Wilson; Hitler a Short Biography; Harper Press; 2012, p. 71.: "Much is sometimes made of the Catholic upbringing of Hitler... it was something to which Hitler himself often made allusion, and he was nearly always violently hostile. 'The biretta! The mere sight of these abortions in cassocks makes me wild!'"
    • Laurence Rees; The Dark Charisma of Adolf Hitler; Ebury Press; 2012; p135.; "There is no evidence that Hitler himself, in his personal life, ever expressed any individual belief in the basic tenets of the Christian church"
    • Derek Hastings (2010). Catholicism and the Roots of Nazism. Oxford: Oxford University Press, p. 181 : Hastings considers it plausible that Hitler was a Catholic as late as his trial in 1924, but writes that "there is little doubt that Hitler was a staunch opponent of Christianity throughout the duration of the Third Reich."
    • Joseph Goebbels (Fred Taylor Translation); The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; ISBN 0-241-10893-4 : In his entry for 29 April 1941, Goebbels noted long discussions about the Vatican and Christianity, and wrote: "The Fuhrer is a fierce opponent of all that humbug".
    • Albert Speer; Inside the Third Reich: Memoirs; Translation by Richard & Clara Winston; Macmillan; New York; 1970; p.123: "Once I have settled my other problem," [Hitler] occasionally declared, "I'll have my reckoning with the church. I'll have it reeling on the ropes." But Bormann did not want this reckoning postponed [...] he would take out a document from his pocket and begin reading passages from a defiant sermon or pastoral letter. Frequently Hitler would become so worked up... and vowed to punish the offending clergyman eventually... That he could not immediately retaliate raised him to a white heat..."
    • Hitler's Table Talk: Hitler is reported as saying: "The dogma of Christianity gets worn away before the advances of science. Religion will have to make more and more concessions. Gradually the myths crumble. All that's left is to prove that in nature there is no frontier between the organic and the inorganic. When understanding of the universe has become widespread, when the majority of men know that the stars are not sources of light but worlds, perhaps inhabited worlds like ours, then the Christian doctrine will be convicted of absurdity."
  9. ^ Cite error: The named reference Michael Rissmann 2001, pp. 94–96 was invoked but never defined (see the help page).
  10. ^
    • Alan Bullock; Hitler: a Study in Tyranny; Harper Perennial Edition 1991; p219: "Hitler had been brought up a Catholic and was impressed by the organisation and power of the Church... [but] to its teachings he showed only the sharpest hostility... he detested [Christianity]'s ethics in particular"
    • Ian Kershaw; Hitler: a Biography; Norton; 2008 ed; pp. 295–297: "In early 1937 [Hitler] was declaring that 'Christianity was ripe for destruction', and that the Churches must yield to the 'primacy of the state', railing against any compromise with 'the most horrible institution imaginable'"
    • Richard J. Evans; The Third Reich at War; Penguin Press; New York 2009, p. 547: Evans wrote that Hitler believed Germany could not tolerate the intervention of foreign influences such as the Pope and "Priests, he said, were 'black bugs', 'abortions in black cassocks'". Evans noted that Hitler saw Christianity as "indelibly Jewish in origin and character" and a "prototype of Bolshevism", which "violated the law of natural selection".
    • Richard Overy: The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p 281: "[Hitler's] few private remarks on Christianity betray a profound contempt and indifference".
    • A. N. Wilson; Hitler a Short Biography; Harper Press; 2012, p. 71.: "Much is sometimes made of the Catholic upbringing of Hitler... it was something to which Hitler himself often made allusion, and he was nearly always violently hostile. 'The biretta! The mere sight of these abortions in cassocks makes me wild!'"
    • Laurence Rees; The Dark Charisma of Adolf Hitler; Ebury Press; 2012; p135.; "There is no evidence that Hitler himself, in his personal life, ever expressed any individual belief in the basic tenets of the Christian church"
    • Derek Hastings (2010). Catholicism and the Roots of Nazism. Oxford: Oxford University Press, p. 181 : Hastings considers it plausible that Hitler was a Catholic as late as his trial in 1924, but writes that "there is little doubt that Hitler was a staunch opponent of Christianity throughout the duration of the Third Reich."
    • Joseph Goebbels (Fred Taylor Translation); The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; ISBN 0-241-10893-4 : In his entry for 29 April 1941, Goebbels noted long discussions about the Vatican and Christianity, and wrote: "The Fuhrer is a fierce opponent of all that humbug".
    • Albert Speer; Inside the Third Reich: Memoirs; Translation by Richard & Clara Winston; Macmillan; New York; 1970; p.123: "Once I have settled my other problem," [Hitler] occasionally declared, "I'll have my reckoning with the church. I'll have it reeling on the ropes." But Bormann did not want this reckoning postponed [...] he would take out a document from his pocket and begin reading passages from a defiant sermon or pastoral letter. Frequently Hitler would become so worked up... and vowed to punish the offending clergyman eventually... That he could not immediately retaliate raised him to a white heat..."
    • Hitler's Table Talk: "The dogma of Christianity gets worn away before the advances of science. Religion will have to make more and more concessions. Gradually the myths crumble. All that's left is to prove that in nature there is no frontier between the organic and the inorganic. When understanding of the universe has become widespread, when the majority of men know that the stars are not sources of light but worlds, perhaps inhabited worlds like ours, then the Christian doctrine will be convicted of absurdity."
  11. ^ Fred Taylor Translation; The Goebbels Diaries 1939–41; Hamish Hamilton Ltd; London; 1982; ISBN 0-241-10893-4; p.340
  12. ^ Albert Speer; Inside the Third Reich: Memoirs; Translation by Richard & Clara Winston; Macmillan; New York; 1970; pp.95-6: "[Hitler said in 1937] he would remain a member of the Catholic Church... although he had no real attachment to it. And in fact he remained in the church until his suicide."
  13. ^ Albert Speer; Inside the Third Reich: Memoirs; Translation by Richard & Clara Winston; Macmillan; New York; 1970; p.123: "Once I have settled my other problem," [Hitler] occasionally declared, "I'll have my reckoning with the church. I'll have it reeling on the ropes."
  14. ^ Speer, Albert (1971). Inside the Third Reich: Memoirs. New York: Simon and Schuster. p. 95. "Amid his political associates in Berlin, Hitler made harsh pronouncements against the church..
  15. ^ Cite error: The named reference Mein Kampf pp. 307 was invoked but never defined (see the help page).
  16. ^ Hitler, Adolf (1999). Mein Kampf. Ralph Mannheim, ed., New York: Mariner Books, pp. 65, 119, 152, 161, 214, 375, 383, 403, 436, 562, 565, 622, 632–633.
  17. ^ Laurence Rees; The Dark Charisma of Adolf Hitler; Ebury Press; 2012; p135
  18. ^ Cite error: The named reference William L. Shirer p. 234 was invoked but never defined (see the help page).
  19. ^ Cite error: The named reference Paul Berben p. 138 was invoked but never defined (see the help page).
  20. ^ Richard Overy; ‘’The Dictators Hitler's Germany Stalin's Russia’’; Allen Lane/Penguin; 2004.p.285: Overy notes that Article 24 of Hitler's National Socialist Programme of 1920 had endorsed what it termed "Positive Christianity", but placed religion below party ideology by adding the caveat that it must not offend "the moral sense of the German race".
  21. ^ Steigmann-Gall, Richard (2003). The Holy Reich. Cambridge: Cambridge University Press, pp. 13–50, p. 252
  22. ^ in October 1928 Hitler said publicly: "We tolerate no one in our ranks who attacks the ideas of Christianity . . . in fact our movement is Christian": Speech in Passau 27 October 1928 Bundesarchiv Berlin-Zehlendorf; from Richard Steigmann-Gall (2003). Holy Reich: Nazi conceptions of Christianity, 1919-1945. Cambridge: Cambridge University Press. pp. 60-61, 298
  23. ^ Cite error: The named reference Speeches was invoked but never defined (see the help page).
  24. ^ Cite error: The named reference Speech Munich 1922 was invoked but never defined (see the help page).
  25. ^ Laurence Rees; The Dark Charisma of Adolf Hitler; Ebury Press; 2012; p135.
  26. ^ Ian Kershaw; Hitler 1889-1936 Hubris; Allen Lane/Penguin Press; 1998, p.467
  27. ^ Bullock, 1991, pp. 147-48
  28. ^
    • Richard J. Evans; The Third Reich at War; Penguin Press; New York 2009, p. 546
    • Ian Kershaw; Hitler a Biography; 2008 Edn; WW Norton & Company; London; pp. 381-382
    • Kershaw, Ian, Hitler, 1889-1936: hubris, pp. 575-576, W. W. Norton & Company, 2000
    • William L. Shirer; The Rise and Fall of the Third Reich; Secker & Warburg; London; 1960; pp. 201, 234-40, 295
    • Joachim Fest; Plotting Hitler's Death: The German Resistance to Hitler 1933-1945; Weidenfield & Nicolson; London; p.373, 377
    • Peter Longerich; Heinrich Himmler; Translated by Jeremy Noakes and Lesley Sharpe; Oxford University Press; 2012; p. 265 & 270
    • Anton Gill; An Honourable Defeat; A History of the German Resistance to Hitler; Heinemann; London; 1994; pp.57-58
    • Mary Fulbrook; The Fontana History of Germany 1918-1990 The Divided Nation; Fontana Press; 1991, p.81
    • Theodore S. Hamerow; On the Road to the Wolf's Lair - German Resistance to Hitler; Belknap Press of Harvard University Press; 1997; ISBN 0-674-63680-5; p. 136
    • John S. Conway; The Nazi Persecution of the Churches, 1933-1945; Regent College Publishing; p. 255
    • Nazi trial documents made public, BBC, 11 January 2002
    • Peter Hoffmann; The History of the German Resistance 1933–1945; 3rd Edn (First English Edn); McDonald & Jane's; London; 1977; p.14
    • Paul Berben; Dachau: The Official History 1933–1945; Norfolk Press; London; 1975; ISBN 0-85211-009-X; p. 145
    • Fred Taylor; The Goebbells Diaries 1939–1941; Hamish Hamilton Ltd; London; 1982 p.278 & 294
    • Evans, Richard J. (2005). The Third Reich in Power. New York: Penguin. ISBN 978-0-14-303790-3; pp. 245–246
  29. ^ Richard Overy; The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p.285
  30. ^ Ian Kershaw; Hitler 1889-1936 Hubris; Allen Lane/Penguin Press; 1998, p.489-90
  31. ^ Ian Kershaw; Hitler: a Biography; Norton; 2008 ed; pp. 295–297.
  32. ^
    • Ian Kershaw; Hitler 1936-1945 Nemesis; WW Norton & Company; 2000; p.39: "the continuing conflict with both the Catholic and Protestant churches... [was a priority concern] with Goebbells, Rosenberg and many Party rank and file" & p.40 "However much Hitler on some occasions claimed to want a respite in the conflict [with the churches], his own inflammatory comments gave his underlings all the license they needed to turn up the heat on the 'Church Struggle'."
    • William Shirer; Rise and Fall of the Third Reich: A History of Nazi Germany, p. 240, Simon and Schuster, 1990: "under the leadership of Rosenberg, Bormann and Himmler—backed by Hitler—the Nazi regime intended to destroy Christianity in Germany, if it could, and substitute the old paganism of the early tribal Germanic gods and the new paganism of the Nazi extremists".
    • Richard Overy: The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p. 287 : "From the mid 1930s the regime and party were dominated much more by the prominent anti-Christians in their ranks - Himmler, Bormann, Heydrich - but were restrained by Hitler, despite his anti religious sentiments, from any radical programme of de-Chritianization.[...] Hitler 'expected the end of the disease of Christianity to come about by itself once its falsehoods were self evident"
    • Kershaw, Ian, Hitler, 1889–1936: hubris, pp. 575–576, W. W. Norton & Company, 2000:
  33. ^ Kershaw, Ian, Hitler, 1889–1936: hubris, pp. 575, W. W. Norton & Company, 2000
  34. ^ Ian Kershaw; Hitler 1936-1945 Nemesis; WW Norton & Company; 2000; pp.39-40
  35. ^ Ian Kershaw; Hitler a Biography; 2008 Edn; WW Norton & Company; London; pp. 381–382
  36. ^
    • Richard Overy; ‘’The Dictators Hitler's Germany Stalin's Russia’’; Allen Lane/Penguin; 2004.pp.287: “During the War [Hitler] reflected that in the long run, ‘National Socialism and religion will no longer be able to exist together. Both Stalin and Hitler wanted a neutered religion, subservient to the state, while the slow programme of scientific revelation destroyed the foundation of religious myth.”
    • Richard Overy: The Dictators Hitler's Germany Stalin's Russia; Allen Lane/Penguin; 2004.p 281: "Hitler believed that all religions were now 'decadent'; in Europe it was the 'collapse of Christianity that we are now experiencing'. The reason for the crisis was science."
    • Richard J. Evans; The Third Reich at War; Penguin Press; New York 2009, p. 547: wrote that Hitler believed that in the long run National Socialism and religion would not be able to co-exist, and stressed repeatedly that Nazism was a secular ideology, founded on modern science: "Science, he declared, would easily destroy the last remaining vestiges of superstition". Germany could not tolerate the intervention of foreign influences such as the Pope and "Priests, he said, were 'black bugs', 'abortions in black cassocks'".
    • Alan Bullock, Hitler and Stalin: Parallel Lives, Fontana Press 1993, p. 412.: Bullock notes Hitler's use of rhetoric of "Providence" but concludes that Hitler, Stalin and Napoleon all shared the same materialist outlook "based on the nineteenth century rationalists' certainty that the progress of science would destroy all myths and had already proved Christian doctrine to be an absurdity"
    • Hitler's Table Talk: Hitler is reported as saying: "The dogma of Christianity gets worn away before the advances of science. Religion will have to make more and more concessions. Gradually the myths crumble. All that's left is to prove that in nature there is no frontier between the organic and the inorganic. When understanding of the universe has become widespread, when the majority of men know that the stars are not sources of light but worlds, perhaps inhabited worlds like ours, then the Christian doctrine will be convicted of absurdity."
  37. ^ Ian Kershaw; Hitler 1936-1945 Nemesis; WW Norton & Company; 2000; p.516: "He was determined, after their 'insidious' behaviour during the winter... to destroy the Christian churches after the war.
  38. ^ Ian Kershaw; Hitler 1936-1945 Nemesis; WW Norton & Company; 2000; p.40: "In early 1937 [Hitler] was declaring that 'Christianity was ripe for destruction' [...] he indicated that at some point in the future Church and state would be separated; the Concordat of 1933 between the Reich and the Vatican dissolved (to provide the regime with a free hand), and the entire force of the Party turned to 'the destruction of the clerics (Pfaffen)'. For the time being it was necessary to wait, see what opponents did, and be tactically clever... he expected in five or six years' time 'a great world showdown (Auseinandersetzung).
  39. ^ Alan Bullock; Hitler: A Study in Tyranny; HarperPerennial Edition 1991; p 219: "Once the war was over, [Hitler] promised himself, he would root out and destroy the influence of the Christian Churches, but until then he would be circumspect"
  40. ^ Albert Speer; Inside the Third Reich: Memoirs; Translation by Richard & Clara Winston; Macmillan; New York; 1970; p.123: "Once I have settled my other problem," [Hitler] occasionally declared, "I'll have my reckoning with the church. I'll have it reeling on the ropes." But Bormann did not want this reckoning postponed [...] he would take out a document from his pocket and begin reading passages from a defiant sermon or pastoral letter. Frequently Hitler would become so worked up... and vowed to punish the offending clergyman eventually... That he could not immediately retaliate raised him to a white heat..."
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