2.1.3

Opposition & Dissent in Nazi Germany, 1933-1945

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Opposition to the Nazi Regime Between 1933 and 1939

There was opposition to the Nazi regime, revealed in studies of local archives as well as from oral history projects. Furthermore, opposition came in many forms and there were also varying degrees of compliance with the government.

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Protestant opposition

  • The Confessional Church broke away from the Nazi Church.
  • Martin Niemöller and Dietrich Bonhöffer were members of the Confessional Church arrested for criticising the Nazi regime. Bonhöffer taught trainee ministers to resist Nazism and condemned the Nuremberg laws.
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Catholic opposition

  • Catholic bishop von Galen criticised the regime. He was seen as too popular to be punished.
  • In 1937, the Pope publicly criticised the Nazi government for breaking the concordat, harassing priests and its idolatry of the German state and race.
  • The Catholic Church spoke out against key Nazi policies e.g. forced sterilisation.
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Political opposition

  • The SPD and KPD operated underground. The SPD in Exile (SOPADE) had groups in industrial towns distributing leaflets.
  • The Düsseldorf Gestapo reported from 1936. The KPD and SPD used word of mouth plus setting up cells in factories, sports clubs etc. to encourage opposition.
  • A 1937 Gestapo report says such ‘propaganda’ was having some success.
  • The Kreisau Circle was a small group of conservative, monarchists formed in 1933 from army officers and aristocrats who opposed to Hitler.
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Everyday opposition

  • The regime relied quite heavily on denunciation. Local studies show 50-80% of investigations were as a result of denunciation.
  • However, many denunciations were on spurious, personal grounds, based on grudges or jealousies rather than political accusations.
  • A random sample from the Düsseldorf Gestapo shows a decline in recorded dissident behaviour after 1937.
  • Humour (e.g. making jokes about Hitler) was another important means of opposition.
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Historical assessment

  • Historian Hiden (1996) argues that ‘the persecution of hundreds of thousands of Germans [illustrates] that dissent and nonconformity must have been widespread.’
  • Peukert (1989) argues that ‘active resistance was only a minority affair…[it] mobilised tens of thousands of people…but remained decentralised…and…ineffectual.’
  • Hillenbrand (1994) argues that ‘many people found in the telling of such jokes only means to protest against the police state in which they live.’
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Historical assessment of German churches

  • Geary (1993): Church leaders shied away from conflict.
  • Noakes and Pridham (1984): The Church was a major obstacle to Gleichschaltung.
  • Housden (1996): Church opposition was on an issue by issue basis.
  • Wilt (1994): Its timid response led to their own decline in influence.
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Historical assessment of other Churches

  • Churches in occupied European territories also generally failed to speak out against the crimes that the Nazis were committing.
  • Paul Hanebrink (2000) explores how the Christian Churches of Hungary reacted to emigration and extermination policies. He concludes that while there were lots of religious individuals who helped people facing persecution, these people were exceptional.
    • The church as an institution failed to use its 'public moral authority' to question what was happening.

Jump to other topics

1Political & Governmental Change, 1918-1989

2Opposition, Control & Consent 1918-1989

3Economic Developments & Policies, 1918-1989

4Aspects of Life, 1918-1989

5Historical Interpretations

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