What stands out about Kittel’s speech is his attempt to embrace Nazi politics while rising above what he believes to be exaggerated rhetoric. He dismisses the possibility of systemic violence against Jews. Instead, Kittel argues for an ethical white Christian nationalism in which Jews assume a guest-status and German Christians pursue an ethno-national ideal that he believes is sanctioned by God.
Lately, I have been asking myself the following question: How can sincere Christians embrace white nationalism? My question stems less from surprise and more from a desire to understand the mechanics. In church circles and in seminary, I heard about Barth, Bonhoeffer, and those who resisted. But I rarely heard about the majority of white Christians who supported a demagogue whose rhetoric had violent consequences.
For these nationalist Christians, preserving and purifying German culture was about protecting God’s creation of distinct cultural boundaries. They believed that Christians were to help others, but not in such a way that diminished what they deemed to be the cultural integrity of their particular nation. As Hossenfelder put it, “We are conscious of Christian duty toward and love for the helpless, but we also demand that the people be protected from those who are inept and inferior.”
The rhetoric German Christian nationalists used to describe Jews and outsiders oscillated. For example, a group of pastors in the town of Oberhausen wrote: “Are we then rejecting the transnational mission of Christianity? Not at all. We respect the religious and ecclesiastical individuality of other nations, but we believe that German Christianity is the religion that is ideally suited for Germans.” In some instances, it sounds as though there is room for all cultures to be respected as long as certain boundaries are not trespassed. Nevertheless, the same group of pastors say, “The Jews are the elements of decay in our Volk, therefore we stand against them in an uncompromising struggle. The Jews are our misfortune.”
It’s a white nationalist sleight of hand. The logic goes something like this: “We’re not against other cultures. We’re against other cultures invading and mixing with our culture. So, we need to protect our culture which is great [and superior to other cultures].”
The number of times we read about God wanting His people to look kindly upon the suffering, the sojourner, the marginalized is almost innumerable. In both testaments, God wants us to show mercy to others the way He shows mercy to us — without thought or recompense, without asking whether or not they “deserve” help, without reservation. When we see people hurting and in need, no matter the number, our response should reflect hearts softened by God’s mercy, not hearts hardened by fear.