He spoke vehemently against the anti-Nazi Confessing Church of Martin Niemöller and Karl Barth, and defended the policy of Reich Bishop Ludwig Müller.

[1] The same year, he earned a PhD in art history at the University of Göttingen, after a doctoral thesis under the supervision of Edmund Husserl titled Der Meister des Salzwedeler Hochaltars.

He spoke vehemently against the anti-Nazi Confessing Church of Martin Niemöller and Karl Barth, this polemical dispute shaping numerous articles that appeared in the following years in Deutsches Volkstum.

To the thinkers among its contemners"), dedicated to the newly elected President of the Federal Republic of Germany, Theodor Heuss, his former friend from the Der Kunstwart period.

[6] After the experience of WWI, Stapel began to develop ideas of strong leadership against the Weimar Republic's parliamentary democracy, when he argued that this regime was unsuited to turbulent times and that "free, spontaneous, dominant personalities" were needed to make quick and responsible decisions.

[7] In his essay, published in 1932 and respected at that time among German right-wing circles, Der christliche Staatsmann: Eine Theologie des Nationalismus ("The Christian Statesman: a Theology of Nationalism"), he tried to legitimise the chiliastic Imperium Teutonicum he had long been advocated for.

Stapel had already published a specific theology of war in another essay, Ideen von 1914 ("Ideas of 1914"), where he wrote about his faith in a special divine mission for the German people.

[2] According to historian Roger Woods, Stapel's apparently grounded theories against the Weimar system should not obscure the fact that they were theorised as a response to the political dilemma of the Conservative Revolution and their lack of programmatic detail.

Stapel was above all a supporter of an "instinctive form of election" where he focused on the personalities of the candidates and "dismissed political programmes as largely produced for propaganda purposes".