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A History of Catholic Antisemitism: the Dark Side of the Church

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A History of Catholic Antisemitism: the Dark Side of the Church pal-michael-00fm 11/29/07 4:09 PM Page i A History of Catholic Antisemitism This page intentionally left blank pal-michael-00fm 11/29/07 4:09 PM Page iii A History of Catholic Antisemitism The Dark Side of the Church Robert Michael pal-michael-00fm 11/29/07 4:09 PM Page iv a history of catholic antisemitism Copyright © Robert Michael, 2008. All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles or reviews. First published in 2008 by PALGRAVE MACMILLANTM 175 Fifth Avenue, New York, N.Y. 10010 and Houndmills, Basingstoke, Hampshire, England RG21 6XS. Companies and representatives throughout the world. PALGRAVE MACMILLAN is the global academic imprint of the Palgrave Macmillan division of St. Martin’s Press, LLC and of Palgrave Macmillan Ltd. Macmillan® is a registered trademark in the United States, United Kingdom and other countries. Palgrave is a registered trademark in the European Union and other countries. ISBN-13: 978-0-230-60388-2 ISBN-10: 0-230-60388-2 Library of Congress Cataloging-in-Publication Data Michael, Robert, 1936– A history of Catholic antisemitism : the dark side of the church / Robert Michael. p. cm. Includes bibliographical references and index. ISBN 0-230-60388-2 1. Judaism—Relations—Catholic Church. 2. Catholic Church—Relations— Judaism. 3. Christianity and antisemitism—History. 4. Antisemitism—History. 5. Catholic Church—History. 6. Holocaust, Jewish (1939–1945) I. Title. BM535.M5 2007 261.2’609—dc22 2007035490 A catalogue record of the book is available from the British Library. Design by Scribe Inc. First edition: April 2008 10 9 8 7 6 5 4 3 2 1 Printed in the United States of America. pal-michael-00fm 11/29/07 4:09 PM Page v I dedicate this book to the patience and inspiration of my wife Susan, and my children, Stephanie, Andrew, and Carolyn. To my parents, Gilbert E. Friedberg and Jeanne Greene Friedberg. To my brother, Stephen H. Friedberg. When Steve and I were children, our second mother was Ruth Mary Hubbard Miller, a Roman Catholic. This loving person, who was married to a Protestant, expressed no prejudice toward us or our Jewish family. Not until researching the earliest origins of the Holocaust did I discover the Church Fathers and from there the whole sorry history of Catholic antisemitism. This book is also dedicated to Ruth Mary Hubbard Miller. Finally, I want to dedicate my work to my late friend, the Reverend Father Edward Flannery, a human exemplar of the kind of Catholic that followed the tradition of authentic love for Jews his whole life long. This page intentionally left blank pal-michael-00fm 11/29/07 4:09 PM Page vii Contents Preface ix Introduction The Catholic Church and the Jews 1 1Pagans and Early Catholics 9 2Value Inversion and Vilification 23 3Roman Law 33 4Medieval Deterioration 39 5Crusades and Defamations 67 6Papal Policy 75 7Germany and Austria-Hungary 101 8France 119 9Poland 145 10 Modern Papal Policy 163 Postscript Catholic Racism 193 Notes 205 Index 267 This page intentionally left blank pal-michael-00fm 11/29/07 4:09 PM Page ix Preface The search for truth is imperative if Catholics and Jews are to be reconciled. This search requires us to remember the bitterest facts. Without memory, past evils will replicate themselves in new forms. Without memory, we can- not complete a healing process that requires us to understand the dark side of things we cherish. Without memory, there can be no solid foundation for a compassionate and productive relationship between Catholics and Jews, in which human similarities override human differences. As the Ba’al Shem Tov has indicated, without memory there can be no redemption. This page intentionally left blank pal-michael-00intro 11/26/07 3:17 PM Page 1 INTRODUCTION The Catholic Church and the Jews More significant than a problem of blood, of life or physical death for the Jews, anti- semitism is a spiritual issue, an issue of spiritual life and death for Christians. —Jacques Maritain Catholic Antisemitism t is almost impossible to find examples of antisemitism that are exclu- sively racial, economic, or political, and free of religious configuration. IThe infamous, secular, and “racial” Nuremberg Laws of 1935, for exam- ple, employed the religious affiliation of Jews in order to identify them for discrimination. What else could they do? There is no such thing as race and so there was no authentic scientific way to detect the racial nature of a Jew.1 So the Nazis had to resort to using birth and baptismal records to establish who was a Jew, who was not. They checked seven records: four grandparents, two parents, and the person him or herself. Many lay Catholics and widely respected Catholic writers still hesitate to come to grips with the two millennia of Catholic antisemitism that not only prepared Catholics to perceive Jews in a negative way but also primed them to accept the anti-Jewish aspects of secular ideas—and to take action on them. “Catholic,” as distinguished from “Orthodox” and “Protestant,” refers to those Christians in communion with the Holy See of Rome, to the whole ecclesiastical structure of the Church, and to the popes at the top of an exten- sive episcopal hierarchy.2 “Catholic antisemitism” refers to the anti-Jewish elements in the theology of the Church Fathers, both Latin and Greek, the pronouncements and actions of the papacy and Catholic orders, the teach- ings and actions of clerics, the content of canon law, the laws and behaviors of secular Catholic princes, as well as the works and behaviors of secular Catholic faithfuls, including writers and artists. This definition does not deny that some Catholics have thought positively of, and acted benificently pal-michael-00intro 11/26/07 3:17 PM Page 2 2A History of Catholic Antisemitism toward, Jews—especially since Nostra Aetate in 1965 offered official sanction to such humane and philosemitic behaviors. Nor does it deny that official Church doctrine, based on St. Augustine, regarded the Jews as suffering wit- nesses, not to be murdered—though Catholics violated this restriction time and again. But until 1965, the Catholic Church’s “dark side” in regard to the Jews, Jewishness, and Judaism was predominant. According to some authors, the Church’s early hostility to Jews grew out of a Gentile antisemitism that converted pagans brought into the Church.3 These writers do not take into account the positive pagan attitudes, pagan indifference toward Jews, or the qualitative differences between pagan and early Catholic antisemitism. Of the approximately 25 percent of pagan writ- ers who disliked the Jews, almost all of them felt Jews were an annoying peo- ple who ate differently, wasted time on the Sabbath, believed in a ridiculous invisible God, and so forth.4 But the earliest and strongest Catholic charge against the Jews was “Christ-killer” and the charge exploded beyond Jesus of Nazareth’s generation of Jews when Catholics cited holy writ: “Let his blood be on our heads and the heads of our children” (Matt. 27:25). Other authors argue that Christianity taught contempt of Jews only dur- ing the medieval period and that modern antisemitism is essentially secular. Such writers find no definite connecting link or continuity between Christian antisemitism and Nazism.5 Still other scholars dismiss the continuing power of Catholic anti- semitism; instead, they believe that modern antisemitism originated in the “secular” Enlightenment period.6 Robert Wistrich argued that if modern Catholics were antisemitic, then Jews would never have been granted any civil rights or other freedoms in modern Christian society. Wistrich assumed that Christian antisemitism was unambiguous and could not be hidden, dis- guised, or modified, and he ignored the fact that many Catholics based their behavior on St. Augustine’s Witness-People dictum that all Jews were respon- sible for killing Christ but should be treated like Cain, that is, not murdered but made to suffer as living witnesses to their “crime.” Wistrich also observed that Hitler’s “either-or” policy of destruction of the Jews did not reflect the essential beliefs of Catholic orthodoxy but followed instead the path of Catholic heresy.7 But Catholic anti-Jewishness has been the predominant position on the Jews, as this book will show, not the product of heterodoxy. Michael Marrus believes that the causes of the Holocaust have no roots ear- lier than the nineteenth century. In discussing Uriel Tal’s analysis of nine- teenth-century antisemitism, for example, Marrus misses Tal’s point that even when racist antisemitism is theoretically anti-Catholic, it involves crucial ele- ments of Catholic beliefs and of Catholic culture. Marrus mentions Peter pal-michael-00intro 11/26/07 3:17 PM Page 3 The Catholic Church and the Jews 3 Pulzer’s analysis of Austrian antisemitism at the turn of the century but omits Pulzer’s recent appreciation of the continuing importance of religious factors in modern antisemitism. Pulzer’s point is similar to that of Tal’s: “I am more strongly convinced than I was when I wrote the book that a tradition of reli- giously-inspired Jew hatred... was a necessary condition for the success of antisemitic propaganda, even when expressed in non-religious terms and absorbed by those no longer religiously observant.”8 Marrus writes as though the Nazis were the first to demonize the Jews and ignores the crucial impor- tance of Christian antisemitism in their mentality. St. Augustine, for exam- ple, called all Jews “Cains,” St. Jerome saw all Jews as “Judases,” St.
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