The transformation of Nazism into a dominant force in continental Europe did not strengthen the position of traditionalism, as conservatives had hoped, but led to the establishment of a totalitarian “new order.” Totalitarianism effectively destroyed all old institutions. The rule of law, personal and political freedoms, and government accountability were abolished. Moreover, even the institution of the church and religion were threatened.

The Nazi ideology was extremely critical of the influence of Christianity on the fate of European civilization. For the Nazis, the activities of the Christian Church were equal to “Jewish influence.”

The Nazis perceived the traditional virtues of Christian doctrine, such as mercy, justice, and universalism, as traits that negatively affected the Aryan virtues of Europeans.

The influence of Christian churches was severely limited. Gradually, the Nazis banned the activities of all social church organizations: trade unions, relief committees, and youth organizations. A ban was also imposed on Christian publications. Even small-circulation episcopal newsletters were banned.

The Nazis planned to significantly revise the church’s teachings. The Old Testament and the apostolic epistles were to be banned. The Nazis had plans to place Hitler’s Mein Kampf next to the Bible in churches, and to replace traditional crosses in churches with swastikas.

It became clear that if Nazism continued to dominate, the influence of Christianity would be significantly reduced, and Christianity itself would be changed beyond recognition. The gradual realization of this fact caused a real shock among many contemporaries of the already banned Christian parties, priests, or Christian intellectuals.

The dubious prospects of Christianity led to the emergence of the phenomenon of “Christian resistance” in Nazi-controlled countries. Individual Christian intellectuals, members of banned Christian parties, priests, and sometimes church hierarchs expressed a position that ran counter to the Nazi ideology. Even more hierarchs tried to avoid any public support for the Nazis’ actions and secretly rescued groups persecuted by the Nazis. This was the position of Pope Pius XII. Refraining from publicly supporting the Nazis, Pius XII gave unofficial orders to monasteries to hide political opponents of Nazism and Jews.

Gradually, Christian groups emerged in the resistance movements of Italy and France and began an armed struggle against Nazism.

The existence of the “Christian resistance” and radical polarization with the totalitarian parties turned the “democratic Christianity” movement into one of the most prominent forces in post-Nazi Europe.

The struggle against totalitarian Nazism and the potential threat of totalitarian communism led to the formation of the most original European phenomenon of the postwar period: powerful Christian democratic movements.

Although most European Christian democratic parties were founded in the second half of the 1940s, the last years of World War II were key to the crystallization of the intellectual foundation of Christian democracy.

In 1943, the French personalist philosopher Jacques Maritain published his book Christianity and Democracy. Maritain’s book outlined the main approaches and ideological foundations of Christian democratic movements. Maritain stated that due to the short-sightedness of political elites, Europe faced a choice “between communism, which fights against God, and Nazism, which tries to subjugate God to its own purposes.”

In Maritain’s view, postwar Europe could achieve lasting peace only if “Christianity and democracy are reunited.” For Maritain, the key question was whether Christians would be able to transform themselves into citizens who could take responsibility for the fate of their homeland, Europe, and Christian civilization in general.

The work of Jacques Maritain is quite illustrative and can serve as an example of the transformation of the ideological views of the generation that survived World War II. Back in the 1920s, Maritain belonged to the Catholic group Acción Française, which professed authoritarian and corporate views. Just like Maritain, large groups of Europeans, faced with the realities of Nazism, abandoned their illusions about authoritarianism and rediscovered the role of the church and Christian teaching.

If Jacques Maritain’s book influenced mostly elite groups, the change in the position of the Roman Church was much more important for the masses. In his Christmas message of 1944, Pope Pius XII declared that democracy was the form of government that was closest to Christian ideals. This statement finally legitimized the political activity of Catholics by the church and contributed to the formation of democratic Catholicism.

Pius XII’s Christmas message was all the more significant because those territories in postwar Europe that were liberated from Nazi rule and did not fall under Communist occupation were largely Catholic. Even in the western zones of occupied Germany, Catholics made up an approximately equal proportion of the population compared to Protestants.

Jacques Maritain’s book and Pius XII’s message did not so much shape the public demand for a combination of Christianity and democracy as reflect it. It was these two political figures who finally crystallized the intellectual outlines of Christian democracy.

Author: Konstantin Kanishev

Today, many Ukrainians and Europeans do not know that the EU, which has become the key to peace and economic growth in Europe, was created seven decades ago by Christian democrats.

According to researcher Jeff Fontaine, in the first half of the twentieth century, France and Germany behaved like stray dogs, grabbing pieces of borderlands and provoking world wars. However, a quick and lasting reconciliation between European countries became possible thanks to a small group of figures who professed Christian values.

It was Christian values that helped postwar European politicians negotiate long-term peace and cooperation between countries that had been at war for almost a thousand years. In the second millennium AD alone, hundreds of wars were fought between the French, Germans, Italians, Dutch, Spaniards, etc., and each country considered its neighbors to be its main enemies. Christian pastors had a great conciliatory influence on the views of representatives of antagonistic states – Germany and France – regarding the ownership of the Saarland coal basin. French Foreign Minister Robert Schuman and German Chancellor Konrad Adenauer managed to establish a dialogue primarily through joint attendance at Christian events, where each realized the need for compromise and trust.

Today, it seems that after the collapse of Nazism, the emergence of the Marshall Plan, and the creation of NATO, Europe was doomed to peaceful development, but this is not the case. Due to the distrust and tensions between states, these projects could have failed, and Europe was on the verge of repeating the mistakes of the past. The founders of the European integration idea, Robert Schuman, Alcide de Gasperi, and Konrad Adenauer, believed that in addition to economic initiatives, it was necessary to create an atmosphere of forgiveness, repentance, and reconciliation.

Schuman emphasized that the reconstruction of Europe is possible only on the basis of deeply rooted, basic Christian values. Moreover, Schumann believed that democracy would either be Christian or it would not exist at all. An anti-Christian democracy will turn into a parody that will sink into tyranny or anarchy. According to Schumann, by cutting off Christian roots, Europe would lose the concepts of equality, human dignity, and tolerance.

Schumann proposed to Adenauer to create a supranational system of control over the coal and metallurgy of both countries and make war not only undesirable but also materially impossible. This was an innovative step by the “Father of Europe” that was not without the influence of the Christian worldview.

After the Schuman Declaration on the conceptual structure of European integration on May 9, 1950, the further unification process was launched. On April 18, 1951, the Treaty of Paris was signed establishing the European Coal and Steel Community, followed by the Treaty of Rome in 1957 and the creation of the European Economic Community (EEC), Euroatom and customs agreements. Charles de Gaulle, who did not want to weaken France’s sovereignty, maneuvered between weakening and strengthening the influence of Germany, Britain, the United States, and European institutions in Europe, and delayed the EU’s institutional evolution for two decades. However, the foundations laid by the Christian Democrats made it possible to create a structure that remains a model of security, economic development, and social justice for the whole world.

Author: Valeriy Maydanyuk

On July 8, Russians deliberately attacked the National Children’s Hospital “Okhmatdyt” in Kyiv with a missile. The number of victims and injured is increasing, and people are dying in intensive care units from their injuries. In this situation, it is very strange and even cynical that those who should be the first to express condolences, let alone offer a helping hand, are silent and ignoring this tragedy. Some European Christian organizations and media platforms are silent about the shocking tragedy and murder of children in the center of Europe. Moreover, some of them have not mentioned the war in Ukraine for a long time!

Some political NGOs that call themselves “Christian” in their publications and appeals worry about the aging of the population in Japan, comment on statements by Brussels bureaucrats, readily mention the problems of Syria, Gaza, the problems of Christians in India and Nigeria, but hardly mention the suffering of Christians in the largest European country. Of course, Christians should sympathize with all people, regardless of continents, but to ignore the misfortunes of neighbors, the suffering and death of Ukrainians, while being more concerned with discussions among European political parties, looks strange, to say the least. For example, one of the European Christian foundations has not made a single statement about the war in Ukraine over the past two years, but instead expressed concern about the growing number of lonely pensioners in Japan in its monthly newsletter.

Some popular English-language Christian publics and communities on social media, with hundreds of thousands of members, actively post biblical and spiritual quotes and beautiful religious photos, but hardly mention the suffering of Christians in Ukraine, let alone acts of help. I would like to ask, is everything okay with such Christians who do not notice people in need, but are busy only with beautiful pictures of Jesus?

The first Christians were categorical: if you are a Christian, who do you help? Helping, or at least showing mercy to people, is repeatedly mentioned in the words of Jesus and in the Bible. But ignoring those in need is condemned as hypocrisy, which has nothing to do with faith or hope for the Kingdom of Heaven.

In connection with the Russian crime against children, the Conservative Platform appealed to all Christians of the world, to those who profess common values, with a call. “The Russian attack on Okhmatdyt is a crime against humanity and cynicism without limits. Christians in Europe and the United States, now is the time to act. Your support can help defeat an anti-human, anti-Christian empire. Do not remain indifferent to the suffering of the innocent, raise your voice against this evil. As Psalm 82:4 says, “Defend the poor and the orphan, deliver the oppressed and the poor from the hands of the wicked.” The time has come to stop this ungodly aggression and to defend those who cannot defend themselves. Now is not the time for silence. Each of us must contribute to the fight against this beast. We cannot allow evil to prevail. Christians around the world, unite in prayer and action for peace and justice!”

Humanity has entered an era when global evil in the form of dictatorial regimes seeks to spread and enslave free countries, so the silence and neutrality of Christians is unacceptable. As the conservative philosopher Edmund Burke noted: “The only thing necessary for the triumph of evil is for good men to do nothing.” Christians face a choice: open their eyes and take the side of good in this global confrontation with evil, or remain silent witnesses to the triumph of evil.

Author: Valeriy Maydanyuk