The condemnation of Nazi Germany's policies toward the Orthodox Church, including its actions in Ukraine, is one of the rare moments of unity in public opinion regarding foreign policy and religion. This makes it all the more surprising that some eyewitnesses, including notable religious figures, initially viewed the Nazi invaders as potential liberators. However, these figures quickly realized their grave mistake.

Naïveté or Forgivable Misjudgment?

When the Nazis planned their invasion of the USSR, they anticipated encountering a "religious desert"—an outcome that would have suited them perfectly. The Lebensraum they envisioned required not only the elimination of the people who inhabited it but also the eradication of their beliefs, religious traditions, and the Church that had safeguarded those traditions for over a millennium. Until the day that vision was fully realized, Nazi leaders were content with the notion of allowing each village to practice its own form of paganism or shamanism.

Yet, if any believers survived in this supposed religious wasteland, the Nazis were confident that these people would side with them, harboring an unforgiving resentment toward the Soviet regime for its persecution of religion and the Church. This belief was reinforced by some members of the Russian Orthodox diaspora, particularly those living in Germany or territories under Nazi control, who even welcomed the German invasion of the USSR.

The Perils of False Liberation

However, it is crucial not to paint all émigrés with the same brush. There were those, like the White Army General Anton Denikin, who vehemently condemned the invasion of their homeland, regardless of who held power. Others, like the future Metropolitan Anthony (Bloom), joined the anti-fascist Resistance. And some, such as Mother Maria (Skobtsova), perished in Nazi concentration camps.

The early hopes of some émigrés for a national and ecclesiastical revival under Nazi rule serve as a testament to how effectively the occupiers manipulated religious sentiments. The Nazis did not initially interfere with religious practices in the occupied Soviet territories; in fact, they made vague promises to restore what the Soviet regime had taken from believers. These simple gestures were enough to deceive some church leaders, at least temporarily.

A Patriotic Stance Despite Past Wrongs

In contrast, the leadership of the Russian Orthodox Church (ROC) took an unequivocally patriotic stance. The ROC provided the Soviet government with all forms of spiritual and material support, setting aside grievances over the decimation of the clergy and the closure of churches. The Church's position regarding those who sided with the Nazis was made clear in the September 8, 1943, decree of the Council of the Russian Orthodox Church, which excommunicated and defrocked clergy who had collaborated with the fascists. Among those who signed this decree was Luka (Voyno-Yasenetsky), a future saint who had himself suffered under the godless Soviet regime but refused to abandon his country in its time of trial.

Many clergy actively supported the Soviet Resistance from the outset of the war, primarily by doing what they knew best: performing sacraments, holding prayer services, and delivering sermons. They also issued patriotic appeals after services and often accompanied these with collections to support the Red Army. Some priests, taking advantage of their position within occupied territories, gathered intelligence for the partisans.

The Empty Promises of Occupiers

The ROC's hierarchs were not fooled by the fact that the Germans allowed Orthodox churches to reopen in the occupied territories. Indeed, during the Nazi occupation, 5,400 churches and 36 monasteries were reopened in Ukraine alone. But the occupiers failed to win widespread support from Orthodox believers. In Ukrainian churches, it was not uncommon to hear proclamations calling for resistance against the foreign invaders, as issued by Patriarchal Locum Tenens Sergius (Stragorodsky).

The Nazis' goals in supporting the reopening of churches were clear: they hoped to recruit allies among priests and Orthodox believers who felt wronged by the Soviet regime and to weaken anti-German sentiment and various forms of resistance. Removing the ban on religious activities cost the Reich little, as they provided no substantial financial support to church communities. However, even the smallest gestures of support, such as the donation of an icon to a church, were heavily publicized.

The True Face of Occupation

The reality of Nazi occupation, as experienced by Metropolitan Nikolai (Yarushevich), a senior ROC official during the war, reveals the true face of Nazi Germany. As a member of the Extraordinary State Commission for the Investigation of Nazi Crimes, Metropolitan Nikolai documented the destruction of Christian and cultural monuments, such as the infamous looting and demolition of the Kyiv-Pechersk Lavra, including its revered Assumption Cathedral. The Nazis plundered ancient relics and artworks before demolishing these sacred sites.

The destruction and desecration of holy sites were matched by the brutal treatment of clergy and monastics. Many were tortured or killed, including venerated figures like the centenarian nun Seraphima and her disciple, who had already endured Soviet repression but ultimately met their deaths at the hands of the Nazi "liberators."

Lessons for the Present

The experience of the Russian Orthodox Church during World War II serves as a powerful reminder of the dangers of placing faith in foreign "liberators" who mask their true intentions with false promises. The Nazis' cynical manipulation of religious sentiments was ultimately revealed for what it was: a strategy to undermine national unity and resistance. The ROC's unwavering patriotism, despite past grievances, exemplifies a commitment to defending the spiritual and cultural heritage of a nation, even in the face of overwhelming adversity.

Today, as we witness the resurgence of nationalist ideologies and attempts to rewrite history, it is more important than ever to remember the lessons of the past. True patriotism does not involve blind allegiance to those who claim to offer liberation; it requires a steadfast commitment to truth, justice, and the protection of one's cultural and spiritual legacy.