years later, after the war had ended, was given a teaching position at the University of Munich, eventually gaining an assistant professorship there in 1924. By then he had published another work, Morality and the Knowledge of Moral Values (Sittlichkeit und Ethische Werterkenntniss) (1921). Hildebrand was a vocal critic of National Socialism, which he saw as anti-Christian and contrary to true philosophical views, as early as 1921. During the Putsch of 1923, Hildebrand was forced to flee Munich briefly for his safety. When Hitler came to power in 1933 Hildebrand fled Germany, going first to Italy, and then to Vienna. There, with the support of the Austrian Chancellor Engelbert Dollfuss, he founded and edited an anti-Nazi weekly paper, Der Christliche Ständestaat ("The Christian Corporative State"). For this, he was sentenced to death in absentia by the Nazis. Hildebrand was once again forced to flee when Hitler annexed Austria in 1938; after the members of the Austrian government, Hildebrand was the person most wanted by the Gestapo. He spent eleven months in Switzerland, near Fribourg. He then moved to Fiac in France, near Toulouse, where he taught at the Catholic University of Toulouse. When the Nazis invaded France in 1940 he went into hiding; after many hardships, and the heroic assistance of Frenchmen, including Edmond Michelet and the American journalist Varian Fry, he was able to escape to Portugal with his wife, their son Franz, and their daughter-in-law. From there they travelled by ship to Brazil and then on to New York City, arriving in 1940. There he taught philosophy at the Jesuit Fordham University on Rose Hill in the Bronx where he then mentored the Catholic author and philosophy professor Ronda Chervin. In 1957 his wife of forty-five years died, and in 1959 he married Alice M. Jourdain, also a philosopher and theologian who was a student of his at Fordham University. Hildebrand retired from teaching in 1960, spending the remaining years of his life writing dozens of books in both German and English. He was a vocal critic of many of the ways in which the Second Vatican Council was implemented, especially the new liturgy. Because of this, he helped to promote appreciation of and attendance at the traditional Mass. He was a founder of Una Voce America and vice director of Luigi Villa's Chiesa viva ("Living Church") But his personalist work—for example, on the freedom of persons and