An examination of the religious situation before the Great War shows that the general process of disruption had extended to this sphere also. A great part of the nation itself had, for a long time past, ceased to have any convictions of a uniform and practical character in their ideological outlook on life.
In this matter the point of primary importance was by no means the number of people who renounced their church membership [which was not that big], but rather the widespread indifference.
While the two Christian denominations maintained missions in Asia and Africa, for the purpose of securing new adherents to the faith, these same denominations were losing millions and millions of their adherents at home in Europe. These former adherents either gave up religion wholly as a directive force in their lives, or they adopted their own interpretation of it [which deviated far, far away from the orthodoxy].
This human world of ours would be inconceivable without the practical existence of a religious belief. For the masses of the people especially, faith is absolutely the only basis of a moral Weltanschauung.
The various substitutes that have been offered have not shown any results that might warrant us in thinking that they might usefully replace the existing denominations, but if religious teaching and religious faith are to be accepted by the broad masses as active forces in their lives, then the absolute authority of the doctrines of faith must be the foundation of all reality.
There may be a few hundreds of thousands of superior men who can live wisely and intelligently without depending on the general standards that prevail in everyday life, but the millions of others cannot do so.
Accordingly, the attack on dogma is comparable to an attack on the general laws on which the State is founded, and so this attack would finally lead to complete political anarchy if it were successful, just as the attack on religion would lead to a worthless religious nihilism.
The political leader should not estimate the worth of a religion by taking some of its shortcomings into account, but should ask himself whether there be any practical substitute which is obviously better. Until such a substitute is available only fools and criminals would think of abolishing the existing religion.
[Adolf Hitler stressed on numerous occasions that National-Socialism was NOT a religion – and NEVER will be. Consequently, it must be inferred that he viewed Christianity as a vital and integral part of the Reich for millennia.
Which explains why both Holy Roman Catholic Church and the Lutheran Church (and other Christian denominations) viewed Nazi Germany as the only force capable of saving them from being exterminated by the Bolsheviks (whose fundamental objective was to eliminate completely even the traces of every religion)
Consequently, in the existential war between Nazis and Bolsheviks it was the solemn duty of every Christian to fight on the side of Nazis against Bolsheviks despite all horrific crimes committed by the former]
The consequences of that situation had to be borne by the whole nation, for the laxity that resulted in religious life set in at a juncture when everything was beginning to lose stability and vacillate, and the traditional foundations of custom and of morality were threatening to fall asunder.