Constitutionally, as Prussian Prime Minister, I was, to be sure, in a certain sense the highest dignitary of the Prussian Church, but I did not concern myself with these matters very much.
The Führer wanted to achieve the unification of the Protestant Evangelical Churches by appointing a Reich Bishop, so that there would be a high Protestant church dignitary as well as a high Catholic church dignitary. To begin with, he left the choice to the Evangelical churches, but they could not come to an agreement. Finally they brought forward one name, exactly the one which was not acceptable to us. Then a man was made Reich Bishop who had the Führer’s confidence to a higher degree than any of the other provincial bishops.
With the Catholic Church the Führer ordered a concordat to be concluded by Herr Von Papen. Shortly before that agreement was concluded by Herr Von Papen I visited the Pope myself. I had numerous connections with the higher Catholic clergy because of my Catholic mother, and thus—I am myself a Protestant—I had a view of both camps.
One thing, of course, the Führer and all of us, I, too, stood for was to remove politics from the Church as far as was possible. I did not consider it right, I must frankly say, that on one day the priest in church should humbly concern himself with the spiritual welfare of his flock and then on the following day make a more or less belligerent speech in parliament.
A separation was planned by us, that is to say, the clergy were to concentrate on their own sphere and refrain from becoming involved in political matters. Owing to the fact that we had in Germany political parties with strong church leanings, considerable confusion had arisen here. That is the explanation of the fact that, because of this political opposition that at first played its role in the political field in parliament, and in election campaigns, there arose among certain of our people an antagonistic attitude toward the Church. For one must not forget that such election disputes and speeches often took place before the electors between political representatives of our Party and clergymen who represented those political parties which were more closely bound to the Church.
Because of this situation and a certain animosity, it is understandable that a more rabid faction—if I may use that expression in this connection—did not forget these contentions and now, on its side, carried the struggle on again on a false level. But the Führer’s attitude was that the churches should be given the chance to exist and develop. In a movement and a party which gradually had absorbed more or less the greater part of the German nation, and which now in its active political aspect had also absorbed the politically active persons of Germany, it is only natural that not all the members would be of the same opinion in every respect, despite the Leadership Principle. The tempo, the method, the attitude may be different; and in such large movements, even if they are ever so authoritatively led, certain groups form in response to certain problems. And if I were to name the group which still saw in the Church, if not a political danger, at least an undesirable institution, then I should mention above all two personages: Himmler on one side and Bormann—particularly later on much more radically than Himmler—on the other side.
Himmler’s motives were less of a political and more of a confused mystical nature. Bormann’s aims were much more clear-cut. It was clear, too, that from the large group of Gauleiter, one or another might be more keenly interested in this fight against the Church. Thus, there were a number of Gaue where everything was in the best of order as far as the Church was concerned, and there were a few others where there was a keen fight against the Church.
I did interfere personally on frequent occasions. First of all, in order to demonstrate my attitude and to create order, I called into the Prussian State Council, as men in whom I had special confidence, a high Protestant and a high Catholic clergyman.
I myself am not what you might call a churchgoer, but I have gone now and then, and have always considered I belonged to the Church and have always had those functions over which the Church presides—marriage, christening, burial, et cetera—carried out in my house by the Church.
My intention thereby was to show those weak-willed persons who, in the midst of this fight of opinions did not know what they should do, that, if the second man in the State goes to church, is married by the Church, has his child christened and confirmed, et cetera, then they can calmly do the same. From the number of letters which I received as the result, I can see that I did the right thing.