Anton Holzner (the pseudonym for SS-Sturmbannführer Albert Hartl) was a former Catholic priest (!) who left the priesthood and the church and became an SS officer!
For millennia the German tribes lived according to the laws God’s order of creation showed them. They shaped their life in the close bond to great and glorious nature, with the stars in the sky, with the endless sea and the deep forests. Their greatest pride was to always act honestly toward friends and foes, true to the hereditary nobility of their blood.
That a God ruled in and over the world was self-evident to our ancestors. Nature, life and history showed them day by day the traces of the divine. They felt especially close to the Almighty during the festivals of the annual cycle, at summer and winter solstice, and spring and autumn harvest, on the holidays of the clan, at happy events and in the serious and difficult hours. The oldest clan members and the tribal chiefs also represented the community entrusted to them before God.
The holy places of nature and of the festival grounds of the folk were simultaneously also the places for their plain, natural religious service. Long, formal prayers and unnatural cult ceremonies were alien to them. They expressed their relationship with their Lord God with a few words and natural symbols. They did not feel like slaves toward him, after all. For them, he was much more their great, good friend. But they also knew that they could not force his help with magical means, rather that they could only then expect God’s help, if they themselves concentrated all their energy.
But much has slackened over the course of the millennia in this natural life-structure of the Germanic world. Much that was clear has become dull and much that was fresh has become rotten.
In the period of the fourth to the fourteenth century A.D. – through the church – a foreign world penetrated our folk’s life and permeated it more and more with its spirit.
Under the influence of the New Testament doctrine of Jesus, the church separated itself from Old Testament Jewry. The church began its special life as a Jewish sect. Its apostles and priests originally still celebrated the cult festivals with their believers in the synagogues in harmony with the Jews.
Back then, influences – in part still intertwined today – of other oriental doctrines flowed together with the flood of North African spiritual bearing into the structure of doctrine of the so-called church fathers, with the world of faith of Christianity gradually assuming its independent, firm forms.
The actual scientific foundation for the oriental-African world was then supplied by Greek philosophy. Plato and Aristotle, as different as both are, became the chief witnesses of the new church theology and have remained so to this day.
If the church wanted to conquer the world of that time, it had to go to Rome. Certainly, at first the Christians could only lead an illegal existence as burial and funeral associations. But the few centuries of their illegal existence in Rome was for the church simultaneously the most fruitful learning years in its whole history. The church took the whole apparatus of its own hierarchy and communal order from the radiant juristic structure and the excellent organization of the Roman world.
The church embarked on its campaigns of conquest in the world of that time with this mixture of Asia Minor’s and North Africa’s view of life and of the beyond, of Greece’s philosophical teachings and the strength of the organization of the Roman world empire.
The doctrine of the salvation of people from the world’s sinful valley of woe to a better beyond had to form the foundation for the erection of a priest rule precisely over this world.
The North African Augustin, Bishop of Hipo, supplied with his publication “De civitate dei” (“Of the God-State”) the most important building-blocks for this priest empire and simultaneously showed in his publication “De doctrina christiana” (“Of the Christian Doctrine”) the best methods for the propaganda of this God-State.
It took almost a millennium until the church had the Germanic world almost totally under its external power. It worked toward that with the most manifold methods. But it has never succeeded in the total inner Christianization of Germans. Nonetheless, it will always have to be acknowledged in the history of the German folk that the German tribes found external union in a Reich under the firm bond of a strict church organization placed by the church over the Reich of Karl the Great [aka Charlemagne]
The contrasts between Germanic and church world led to the centuries lasting conflict between German Kaiserdom and the Roman Popedom, between kings and priests. In these conflicts, the church made use of the most important forgeries in world history, which have become known under the name pseudo-Isidorian decretals and Constantinian donations. The papal church in the whole Middle Ages built its claims for rule toward Kaiserdom, above all, on the Constantinian donation. According to this falsified document, Kaiser Constantine was supposed to have bestowed all rule over the cities and lands of the occident to the Pope in the fourth century and limited himself to power in the orient. Today even the most zealous and talented church scientists must admit the fact of these forgeries.
Although numerous schisms had taken place in the orient, although, above all, a large occidental church had separated from the Roman church, protests against clerical priest rule became ever louder especially in the Germanic region. They finally took place in the Reformation, which through its depth is separated by a whole world from oriental sectarianism and from the great eastern religious schism.
This Germanic protest against the Roman Church also did not, admittedly, bring the return to God’s natural laws. But it showed the way to a further decline of priest power. Today it is splintered in hundreds of sects and church groups. The ground is again free for the life-order prepared by Providence, for the healthy further development of God’s work of creation.
In the life of folks, millennia often play a tiny role. Seen from this view, denominationalism resembles a healing poison that clots the forces of decay in the Germanic world and stimulates the natural forces of the blood to new work and development. Germans can now put aside this poison with gratitude toward Providence. It has fulfilled its task and again brought recovery; further use could lead to death.