BP Heringová
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Catholic Elites in Brazil and Their Attitude Toward the Jews, 1933–1939* Graciela Ben-Dror
The Catholic Elites in Brazil and Their Attitude Toward the Jews, 1933–1939* Graciela Ben-Dror The 1930s were a decade of sweeping political, social, and economic changes in Brazil. The revolution in 1930 propelled Getúlio Vargas to the presidency;1 there was a distinct political polarization; the general persecution of Communists and the left turned into repression of the same in 1935; and Vargas established an authoritarian state, the Estado Novo (“New State”), in November 1937. All these events affected the attitude of the new political and intellectual elites2 toward the Jewish issue and lent the nascent anti-Jewish climate an additional dimension.3 This climate was abetted by racist ideas that been gestating in Brazil since the late nineteenth century and that had nestled in the consciousness of senior bureaucrats and decision-makers.4 Moreover, a few Brazilian Fascists - members of the Integralist Party, an important movement - helped generate the climate of anti-Jewish hostility by creating the metaphor of the Jew who threatens Brazil and equating Jews with Communists.5 These factors – and 1Boris Fausto, A revolução de 1930 (São Paulo: Editora Brasiliense S. A., 1995, first edition, 1970), pp. 92–114. In this book, one of the most important works on the reasons for the 1930 revolution, Fausto argues that the revolution marked the end of the ruling hegemony of the bourgeoisie at that time. The revolution, prompted by the need to reorganize the country’s economic structure, led to the formation of a regime that arranged compromises among classes and sectors. The military, with its various agencies, became the dominant factor in Brazil’s political development. -
The Catholic Church and the Holocaust, 1930–1965 Ii Introduction Introduction Iii
Introduction i The Catholic Church and the Holocaust, 1930–1965 ii Introduction Introduction iii The Catholic Church and the Holocaust, 1930 –1965 Michael Phayer INDIANA UNIVERSITY PRESS Bloomington and Indianapolis iv Introduction This book is a publication of Indiana University Press 601 North Morton Street Bloomington, IN 47404-3797 USA http://www.indiana.edu/~iupress Telephone orders 800-842-6796 Fax orders 812-855-7931 Orders by e-mail [email protected] © 2000 by John Michael Phayer All rights reserved No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying and re- cording, or by any information storage and retrieval system, without permission in writing from the publisher. The Association of Ameri- can University Presses’ Resolution on Permissions constitutes the only exception to this prohibition. The paper used in this publication meets the minimum requirements of American National Standard for Information Sciences—Perma- nence of Paper for Printed Library Materials, ANSI Z39.48-1984. Manufactured in the United States of America Library of Congress Cataloging-in-Publication Data Phayer, Michael, date. The Catholic Church and the Holocaust, 1930–1965 / Michael Phayer. p. cm. Includes bibliographical references and index. ISBN 0-253-33725-9 (alk. paper) 1. Pius XII, Pope, 1876–1958—Relations with Jews. 2. Judaism —Relations—Catholic Church. 3. Catholic Church—Relations— Judaism. 4. Holocaust, Jewish (1939–1945) 5. World War, 1939– 1945—Religious aspects—Catholic Church. 6. Christianity and an- tisemitism—History—20th century. I. Title. BX1378 .P49 2000 282'.09'044—dc21 99-087415 ISBN 0-253-21471-8 (pbk.) 2 3 4 5 6 05 04 03 02 01 Introduction v C O N T E N T S Acknowledgments ix Introduction xi 1. -
The Silence of the Churches in the Holocaust Years
NOUGHTS AND CROSSES: THE SILENCE OF THE CHURCHES IN THE HOLOCAUST YEARS COLIN TATZ This essay is about the indifference, even the hostile indifference, of Christian churches to the Jewish experience in the 1930s and 1940s. Even a brief review of the attitudes and actions of the German Catholic and Protestant churches, of two Popes, of the highly-regarded theologian Dietrich Bonhoeffer and of the German Jews’ responses leads to this conclusion: that there are much simpler explanations of their silences and their moral abdications than can be found in the grand theorising so often required by the humanities and social sciences. Two factors make this is a difficult assignment. First, identifying let alone pinpointing emotions and attitudes, which is so much harder than assembling chronology and narrative. Second, finding the appropriate words to capture and comprehend church conduct during the Holocaust era. (And then beyond the Shoah to church silence during Burundi, Rwanda, Somalia, Guatemala, North Korea, Bangladesh, Kosovo, Bosnia, Iraq, Darfur, among other such events.) One tries to find and understand the mechanisms, the transmission belts that 'drove' their behaviour. Greed, revenge, hate and contempt explain many acts of evil; Samaritanism, generosity, charitableness, even altruism underlie acts of goodness. A word that doesn’t seem to belong in the vocabularies of good and evil is want. It seems innocuous enough. But want can mislead. To want something is to wish or hope for it, to yearn or pine or even crave for it; the verb implies action towards something positive and definable. Not to want is a much more passive notion, even a negative one. -
Understanding & Dism Antling Privilege
. Catholicism Demands That “Black Lives Matter!” Inclusion Matt Harper Alliance of White Anti-Racists Everywhere - LA, White People 4 Black Lives Social Equity andSocial Equity Abstract The historical role that the Catholic Church has played in oppressing many different groups is clear: for example, the oppression of women, children, LGBTQ people, and people of Color. Equally clear is the choice many churches and congregants make today to remain silent and inert when it comes to prioritizing the dignity of all marginalized populations, even those sitting beside them in the pews. Specifically, the White, Catholic community of faith is significantly absent in the work to challenge institutions that oppose the liberation of Black communities. However, this reality is inconsistent with the most faithful demands of Catholic scripture and tradition. From the Old Testament to Jesus of Nazareth and his apostles to Pope Francis, one core principle of Catholicism is the priority God places on the lives and dignity of the most oppressed. By exploring the atrix Center of the Advancement for atrix Center compendium of Catholicism, White Catholics can find an appropriate framework for considering how to engage the work for racial justice. Additionally, those of he M he White identity have a unique responsibility to explore the realities of their racial T identity. By taking intentional action and heeding the call that so many others and before them have taken up, they can find that it is very much in the lexicon of God to loudly proclaim the Gospel truth, “Black lives matter!” This is a personal self- reflection, and I envision the primary audience for this article to be privileged White Catholics who impose their social and political beliefs about the Black Lives Matter movement on their faith. -
Edward S. Stanton, SJ Papers 1923-1983 BC.2002.071
Edward S. Stanton, SJ Papers 1923-1983 BC.2002.071 http://hdl.handle.net/2345.2/BC2002-071 Archives and Manuscripts Department John J. Burns Library Boston College 140 Commonwealth Avenue Chestnut Hill, MA, 02467 617-552-3282 [email protected] http://www.bc.edu/burns Table of Contents Summary Information ................................................................................................................................. 3 Administrative Information .........................................................................................................................4 Biographical note...........................................................................................................................................5 Scope and Contents note............................................................................................................................... 6 Arrangement note...........................................................................................................................................6 Collection Inventory...................................................................................................................................... 7 Series I: Correspondence........................................................................................................................7 Series II: Manuscripts.............................................................................................................................7 Series III: Sermons and speeches...........................................................................................................9 -
Pope Pius XII's Refusal to Publicly Condemn the Holocaust
Jewish-Christian Relations Insights and Issues in the ongoing Jewish-Christian Dialogue Pope Pius XII’s Refusal to Publicly Condemn the Holocaust 01.05.2020 | Zaina-Sophie Salibi In 2007, the beatification process of Pope Pius XII was met with protests by Jewish and Catholic leaders alike. The point of contention was the controversy over the Pope’s public silence on the Holocaust both during and after the Second World War. If one is to follow the popular line of several journalists and scholars, Cardinal Eugenio Maria Pacelli, known as Pope Pius XII, was an anti-Semite who refused to intervene or even denounce the killing of Jews during the Holocaust. While the beatification process of Pope Pius XII has been halted to this day, the controversy over the Pope’s silence is far from settled: indeed, some scholars—and even prominent Jewish intellectuals —not only refuse to condemn the Pope’s silence over the treatment of the Jews during the Holocaust, but argue that Pope Pius XII’s public silence over the matter led to the salvation of thousands of Jews in Europe during the War.[1] Guilt and complicity? Some historians such as Frank Coppa[2] argue that the reputation of Pope Pius XII was largely intact—and positive—immediately after 1945. Others have noted small but significant pockets of dissatisfaction over the Pope’s lack of public denunciation of the Holocaust both during and after the War. However, most agree that: “After the production of Rolf Hochhuth’s play Der Stellvertreter (The Representative or The Deputy in English) in 1963 in Berlin and London, and a year later in New York, it became a “hot topic” for a time”.[3] Hochhuth’s award-winning play characterized Pope Pius XII as a cold and scheming diplomat whose only concern was to protect the power of the Catholic Church in Europe at a moment when Nazi and Fascist governments seemed poised to govern Europe. -
Two Popes, One Holocaust Rather Than Canonize the Controversial Pius XII, Perhaps the Church Should Be Honoring His More Courageous Predecessor Pius XI by Kevin J
Two Popes, One Holocaust Rather than canonize the controversial Pius XII, perhaps the church should be honoring his more courageous predecessor Pius XI By Kevin J. Madigan URING THE FIRST four years is a posthumous recognition that designates one who, of his pontifi cate, Pope Bene- in his lifetime, achieved acts of heroic virtue. Yet even dict XVI put the beatifi cation if one puts aside the contentious debate over what he proceedings of the controversial did or did not do for Jews being deported during the World War II–era pope, Pius XII, war, Pius XII’s reign was, in fact, conspicuous for its in abeyance. It was, Benedict an- lack of heroism. Seen in that light, Benedict’s declara- nounced, a time for “refl ection”— tion of Pius XII as venerable made one wonder how dif- not yet the time to grant sainthood. At the end of last ferent, in his relationship with the Jewish community, D year, however, the pope apparently decided that the Benedict XVI would be from his beloved predecessor time for “refl ection” should draw to a close. In a Mass John Paul II. commemorating the 50th anniversary of the wartime As it happens, there are interesting questions pontiff’s death, Benedict moved Pius XII closer to involving Pius XII and his immediate predecessor, canonization by declaring him “blessed” and “vener- Pius XI. Born Achille Ratti, the elder Pius served able.” Born Eugenio Pacelli, Pius XII presided over the as pope from 1929 to 1939. New research by Father church from 1939 until his death in 1958. -
Edward Marchant the Influences and Role of Pope Pius XI Against Antisemitism
Edward Marchant The Influences and Role of Pope Pius XI against Antisemitism Aquila – The FGCU Student Research Journal Volume 3 Issue 2 (2017) DOI 10.24049/aq.3.2.3 © 2017 Marchant Distributed under Creative Commons CC-BY 4.0 OPEN ACCESS Aquila - The FGCU Student Research Journal 7KH,QÀXHQFHVDQG5ROHRI3RSH3LXV;,DJDLQVW$QWLVHPLWLVP Edward Marchant College of Arts and Sciences, Florida Gulf Coast University, Fort Myers, FL 33965 Faculty mentor: Paul Bartrop, Ph.D., Department of Social Sciences, College of Arts and Sciences, Florida Gulf Coast University, Fort Myers, FL 33965 ABSTRACT The role of Pope Pius XI in dealing with the spreading of Nazi racism is one that has been overshadowed by his controversial successor’s actions during the Holocaust. This historical narrative fails to recognize the achievements of this relatively centrist pope in an era of extremes. In fact, Pope Pius XI played a crucial part in laying the foundation for Christian and Jewish resistance against Nazi racist ideologies and cruelty. Indeed, his actions are in part a makeup of his life’s mission. Thus, by ORRNLQJDWWKHSHUVRQDOLQÀXHQFHVWKDWVKDSHGKLVSHUVSHFWLYHWKURXJKRXWKLVOLIHWKDWVKDSHGKLVSROLWLFDOUDFLDODQGUHOLJLRXV beliefs, Pope Pius XI can be seen both as an opponent to racial antisemitism and a man attempting to keep the Church safe while caught in a world of rapid change due to the ideal of modernity and the spreading of Communism and Fascism. Keywords: Pope, Nazi, racism, antisemitism, Communism, Holocaust, Bolshevism Pope Pius XI was an early opponent of Nazism, and uncle, he would come to know the local archbishop, and deserves a thorough and even-handed study of his life and eventually after graduating from seminary school with a role as supreme pontiff. -
A Catholic Theological Perspective on Evolution and Intelligent Design
University of St. Thomas Journal of Law and Public Policy Volume 4 Issue 1 Fall 2009 Article 4 January 2009 A Catholic Theological Perspective on Evolution and Intelligent Design Elias Carr Follow this and additional works at: https://ir.stthomas.edu/ustjlpp Part of the First Amendment Commons, Law and Philosophy Commons, and the Religion Law Commons Recommended Citation Elias Carr, A Catholic Theological Perspective on Evolution and Intelligent Design, 4 U. ST. THOMAS J.L. & PUB. POL'Y 66 (2009). Available at: https://ir.stthomas.edu/ustjlpp/vol4/iss1/4 This Article is brought to you for free and open access by UST Research Online and the University of St. Thomas Journal of Law and Public Policy. For more information, please contact the Editor-in-Chief at [email protected]. A CATHOLIC THEOLOGICAL PERSPECTIVE ON EVOLUTION AND INTELLIGENT DESIGN FR. ELIAS CARR, CAN.REG., S.T.D. (CAND.)* STIFT KLOSTERNEUBURG, AUSTRIA I. INTRODUCTION: CARDINAL SCHONBORN'S "FINDING DESIGN IN NATURE" On July 7, 2005, Christoph Cardinal SchOnborn set off an intense debate when the New York Times published "Finding Design in Nature."' As the editorial secretary for the Catechism for the Catholic Church and a collaborator of Pope John Paul II and Pope Benedict XVI, Schnborn carried great weight. The cardinal wished to correct what he believed to be a misperception: that the Catholic Church in the person of Pope John Paul II had accepted or at least acquiesced to a neo-Darwinian formulation of evolution. Rather, he maintained that one must distinguish between the following: legitimate scientific explorations into the origin of design and purpose in life forms, evolutionary theory, and an illegitimate ideological *S.T.D. -
Nostra Aetate: a Catholic Act of Metanoia
Nostra Aetate: A Catholic Act of Metanoia PHILIP A. CUNNINGHAM Introduction he Second Vatican Council’s 1965 Declaration on the Relationship of Tthe Church to Non-Christian Religions, known by its opening Latin words, “In our time” or “In our age,” Nostra Aetate, is rightly called a revolutionary document. Although it was the first authoritative conciliar and magisterial statement in history to address the Catholic Church’s relations with the Jewish people and tradition, it nonetheless reversed centuries and centuries of standard Christian presuppositions and teachings about Jews. It launched a trajectory of unprecedented Catholic reform and creativity. Its impact continues to unfold today as we observe the declaration’s fortieth anniversary, even though—in the words of Cardinal Walter Kasper, current president of the Pontifical Commission for Religious Relations with the Jews—we are probably still only at “the beginning of the beginning” of a deep-seated process of reform.1 Indeed, the renewal catalyzed by Nostra Aetate can properly be described by the Greek word metanoia, in Hebrew teshuvah, a complete “turning,” a total reorientation of attitude or action. This can be demonstrated by considering Catholic perspectives before 1965, the story of the composition of the document, and the development of its key points over the past four decades. This essay will focus on the Declaration’s importance for Catholic-Jewish relations, the original concern from which eventually emerged the final version that discussed all religions. A CATHOLIC ACT OF METANOIA 161 The Catholic Theological Stance Toward Jews and Judaism Before Nostra Aetate The metanoia, the turnaround represented by Nostra Aetate, becomes strikingly clear if one contrasts pre-Vatican II Catholic understandings with those that began to arise subsequently. -
Jews in Italy Under Fascist and Nazi Rule, 1922-1945 Edited by Joshua D
Cambridge University Press 0521841011 - Jews in Italy under Fascist and Nazi Rule, 1922-1945 Edited by Joshua D. Zimmerman Index More information INDEX Italicized numbers indicate illustrations. property of Jews, plunder of, 244, 251–252, 253 Abantantuono, Diego, 327 provinces comprising, 244 Abbot, Walter, 276 Rainer, Friedrich, as governor of, 244 academies and learned societies, exclusion of Risiera di San Sabba, camp at, 219, 248, Jews from, 81, 88–89 249–251, 257 Accademia d’Italia, 82–83, 86, 98 Trieste, see Trieste acquiescence of non-Jewish members to, Udine, Gorizia, and Pola, 248, 249, 252 81, 86–88 Africa and African colonies converts, 85 black people as portrayed in La Difesa criticism of antisemitic persecution by della Razza, 117, 119, 129–132, 133, non-Jewish members, 87–88 134, 135, 146 cultural milieu, role of academies in, 81 colonialism and fascist racism, 129, 155 discrimination against Jews prior to racial Ethiopian campaign, 98, 148, 155 laws, 81–83 madamismo (cohabitation arrangements foreign members, 84, 86 with native women in Italian government policy on control of, 81, 82 colonies), 155 introduction of racial laws requiring persecution of Jews in Italian colonies in,75 exclusion, 83–84 Aktion Reinhard, 211, 219, 249 Mussolini’s antisemitism and, 82–83 Alatri, Lionello, 296 number of institutions involved in racial Alfieri, Dino, 115 survey, 85 Alighieri Dante, 118, 151, 333 number of Jews expelled, 85 Almansi, Dante, 229, 240 oath of allegiance to fascist regime, 82, 88 Almirante, Giorgio, 116, 150–151 reactions -
The Response of the Catholic Church to Nazi Mistreatment of Jews Dabo Li the College of Wooster
Black & Gold Volume 1 Black & Gold Article 4 2015 Capitulation or Resistance? The Response of the Catholic Church to Nazi Mistreatment of Jews Dabo Li The College of Wooster Follow this and additional works at: https://openworks.wooster.edu/blackandgold Part of the Diplomatic History Commons, European History Commons, and the History of Christianity Commons Recommended Citation Li, Dabo (2015) "Capitulation or Resistance? The Response of the Catholic Church to Nazi Mistreatment of Jews," Black & Gold: Vol. 1. Available at: https://openworks.wooster.edu/blackandgold/vol1/iss1/4 This Article is brought to you for free and open access by Open Works. It has been accepted for inclusion in Black & Gold by an authorized administrator of Open Works. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Li: Capitulation or Resistance? The Response of the Catholic Church t Over the past two decades, controversy has raged over the Vatican edict to canonize Pius XII, the pope whose reign coincided with the Second World War and the Holocaust. Debates over his wartime conduct perdured despite the want of ecclesiastical sources. Until the turn of the century, historians had been slow to research the role of the Vatican in the Holocaust, but now they come with determination.1 Grating on Catholic sensitivities, the topic has become a centerpiece of historical scrutiny. This paper explores and explains the response of the Catholic Church to Nazi racial persecution of Jews.2 For a fair and thorough appraisal, it is essential to chart—and give a sense of chronology to—the history of Vatican diplomacy with the Third Reich.