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He identified much deeper roots grounded in a deep resentment against Christianity and God’s revelation in the Bible.Once World War II began, Kolnai’s work was quietly forgotten because it clashed with the portrayal of Nazis in British and American propaganda as unthinking thugs. ."The implosion of communism was a great victory for democracy, but the vacuum has been filled by an intense, violent ethnic nationalism and the revival of overt fascist movements that had been suppressed since World War II but are still very much alive. ."Unsettling cultural trends are intensifying throughout the West: cynicism about democracy; a yearning for charismatic leadership; economic disaffection; moral skepticism; a cultural irrationalism that breaks out in acts of inexplicable violence." has uncovered his extensive involvement in the Nazi party. This, they argued, was far more powerful than an ideology because it united ideas with action.Initially, following World War II, everyone, including the aggressively anti-Christian philosopher Bertrand Russell (1872–1970), the popular understanding of Nazis began to change.But to what extent the role of anti-Christian polemics by some Jewish writers who attacked both the Roman Catholic Church and Luther played a role is unclear.

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These outlined different aspects of Nazism and its attack on Western Christian values.His systematic treatment of the anti-Christian sentiment of Nazis shows that Nazism was not the work of uneducated thugs, but was developed by intellectuals who turned their backs on the entire Western intellectual tradition because of its association with Christianity.Here it is important to note that Kolnai was not alone in representing Nazism as a movement rooted in ideas.The bulk of Luther’s attack concentrates on biblical exegesis and what he sees as the Jewish failure to interpret Scripture correctly.Only in section three of his treatise does Luther become really objectionable by repeating numerous medieval legends about Jewish perversity.

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