section_path: Posthumous influence within Nazism
section_name: Posthumous influence within Nazism
paragraph_text: Posthumous influence within Nazism
  
  Luther was the most widely read author of his generation, and within Germany he acquired the status of a prophet. According to the prevailing opinion among historians, his anti-Jewish rhetoric contributed significantly to the development of antisemitism in Germany, and in the 1930s and 1940s provided an "ideal underpinning" for the Nazis' attacks on Jews. Reinhold Lewin writes that anybody who "wrote against the Jews for whatever reason believed he had the right to justify himself by triumphantly referring to Luther." According to Michael, just about every anti-Jewish book printed in Nazi Germany contained references to and quotations from Luther. Heinrich Himmler (albeit never a Lutheran, having been brought up Catholic) wrote admiringly of his writings and sermons on the Jews in 1940. The city of Nuremberg presented a first edition of On the Jews and their Lies to Julius Streicher, editor of the Nazi newspaper Der Stürmer, on his birthday in 1937; the newspaper described it as the most radically antisemitic tract ever published. It was publicly exhibited in a glass case at the Nuremberg rallies and quoted in a 54-page explanation of the Aryan Law by E.H. Schulz and R. Frercks.
  
  On 17 December 1941, seven Protestant regional church confederations issued a statement agreeing with the policy of forcing Jews to wear the yellow badge, "since after his bitter experience Luther had already suggested preventive measures against the Jews and their expulsion from German territory." According to Daniel Goldhagen, Bishop Martin Sasse, a leading Protestant churchman, published a compendium of Luther's writings shortly after Kristallnacht, for which Diarmaid MacCulloch, professor of the history of the church at the University of Oxford argued that Luther's writing was a "blueprint." Sasse applauded the burning of the synagogues and the coincidence of the day, writing in the introduction, "On 10 November 1938, on Luther's birthday, the synagogues are burning in Germany." The German people, he urged, ought to heed these words "of the greatest antisemite of his time, the warner of his people against the Jews."
  
  "There is a world of difference between his belief in salvation and a racial ideology. Nevertheless, his misguided agitation had the evil result that Luther fatefully became one of the 'church fathers' of anti-Semitism and thus provided material for the modern hatred of the Jews, cloaking it with the authority of the Reformer."
  
  Martin Brecht
  
  At the heart of scholarly debate about Luther's influence is whether it is anachronistic to view his work as a precursor of the racial antisemitism of the Nazis. Some scholars see Luther's influence as limited, and the Nazis' use of his work as opportunistic. Johannes Wallmann argues that Luther's writings against the Jews were largely ignored in the 18th and 19th centuries, and that there was no continuity between Luther's thought and Nazi ideology. Uwe Siemon-Netto agreed, arguing that it was because the Nazis were already antisemites that they revived Luther's work. Hans J. Hillerbrand agreed that to focus on Luther was to adopt an essentially ahistorical perspective of Nazi antisemitism that ignored other contributory factors in German history. Similarly, Roland Bainton, noted church historian and Luther biographer, wrote "One could wish that Luther had died before ever was written. His position was entirely religious and in no respect racial." However, Christopher J. Probst, in his book Demonizing the Jews: Luther and the Protestant Church in Nazi Germany (2012), shows that a large number of German Protestant clergy and theologians during the Nazi era used Luther's hostile publications towards the Jews and their Jewish religion to justify at least in part the antisemitic policies of the National Socialists. The pro-Nazi Christian group Deutsche Christen drew parallels between Martin Luther and the "Führer" Adolf Hitler.
  
  Some scholars, such as Mark U. Edwards in his book Luther's Last Battles: Politics and Polemics 1531–46 (1983), suggest that since Luther's increasingly antisemitic views developed during the years his health deteriorated, it is possible they were at least partly the product of a state of mind. Edwards also comments that Luther often deliberately used "vulgarity and violence" for effect, both in his writings condemning the Jews and in diatribes against "Turks" (Muslims) and Catholics.
  
  Since the 1980s, Lutheran denominations have repudiated Martin Luther's statements against the Jews and have rejected the use of them to incite hatred against Lutherans. Strommen et al.'s 1970 survey of 4,745 North American Lutherans aged 15–65 found that, compared to the other minority groups under consideration, Lutherans were the least prejudiced toward Jews. Nevertheless, Professor Richard Geary, former professor of modern history at the University of Nottingham and the author of Hitler and Nazism (Routledge 1993), published an article in the magazine History Today examining electoral trends in Weimar Germany between 1928 and 1933. Geary notes that, based on his research, the Nazi Party received disproportionately more votes from Protestant than Catholic areas of Germany.