DOCSLIB.ORG

“Peace on Earth”? Catholic Moralities of Warfare and Their Shifts After 1945

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
“Peace on Earth”? Catholic Moralities of Warfare and Their Shifts After 1945 Interdisciplinary Journal for Religion and Transformation (2018), Heft 6, doi.org/10.14220/jrat.2018.4.issue-1 HowtoBring About “Peace on Earth”? Catholic Moralities of Warfare and Their Shifts after 1945 DanielGerster Thepaper explores how and why Catholic thinking and teachingabout war changed during the second half of the 20th century. To do so,Iwill examinethe ways in whichthe two world wars and the atomic bomb shaped the Catholic perception of modern warfare, outline how declarations of the Roman Catholic Church shifted the official Catholic position, and examine the impact of those changes with regard to West Germany and the United States.Iconclude that, while the fundaments of Catholic moralitiesofwarfare, such as the just war concept,remained unchangedeven after 1945, there were essential shifts in what can be said and whatcan be doneabout war and peace.These shifts exceeded general Catholic ambiguity on the topic,which had existed for many centuries. Thepaper will discuss how these shifts were linked to other fundamental developments of recent decades,such as the globalisation of the Catholic Church, the pluralisation of the religious field,and the individualisation of life style in Western countries. Catholics,Roman Catholic Church,peace, war, modernwarfare,atomic bomb, peace movement, world war, Second Vatican Council, (West) Germany,USA, contemporary history Daniel Gerster is Research Assistant (Wissenschaftlicher Mitarbeiter) at the Center for Religion and Modernity (CRM)atthe Westfälische Wilhelms-University Münster (WWU). He holds aPhD in history and studied in Mainz, Berlin, Warsaw,and Florence. RecentPublications:GodsOwn Gender?Masculinities in World Religions (co-edited, Würzburg 2018, forthcoming); Religionspolitik heute.Problemfelderund Perspektiven in Deutschland (co-edited, Freiburg im Breisgau 2018);Ordnungen religiöser Pluralität. Wirklichkeit Wahrnehmung Gestaltung (co-edited, FrankfurtamMain /New York À À 2016);Friedensdialoge im Kalten Krieg.Eine Geschichte der Katholiken in der Bun- desrepublik, 1957–1983 (FrankfurtamMain/NewYork 2012). Introduction When Pope Francis addressed an international conference held at the Vatican in April 2016 to reevaluate the Roman Catholic teaching on just war,hestrongly encouraged the participantsto“strengthen the role of active non-violence in the face of aggression or conflict”1.The papal plea seems to speak to awide-spread 1JoshuaJ.McElwee,“Francis Encourages Vatican Just WarConference to Re- 164 Open-Access-Publikation im Sinne der CC-Lizenz BY-NC-ND 4.0 (https://creativecommons.org/licenses/by-nc-nd/4.0/) Downloaded from Brill.com09/28/2021 06:23:53PM via free access Interdisciplinary Journal for Religion and Transformation (2018), Heft 6, doi.org/10.14220/jrat.2018.4.issue-1 How to Bring About “Peace on Earth”? impression that the Roman Catholic Church is one of the major international supporters of peace and non-violence,apparently exploiting acentury-old, gen- uine Christianmessageofpeace keeping and human rights.When we look back in history,however, it becomes apparentthat Christianity in general, in particular the RomanCatholic Church, has not alwaysbeen as peaceful and peace-loving as it seemstobetoday,orasmany of the gospelspassagesmight suggestitwas.2 To come to this conclusion, one does not need to take examples from the Middle Ages,such as the crusadesagainst Muslims or thefight against heretics.Itis sufficient to cast abrief glance at the last century:itbegan withthe war of 1914 to 1918 –inwhich millions lost their lives –that enjoyedbroad support even among Christians.3 Evenafter the devastating experienceofthe Second World War, the Catholic Church did not immediatelyturn into the internationalsupporter of peace and non-violence as which it is perceived today.What then,wemight ask, has happened in the decades after the 1950s which brought on majorshifts in what we can call Catholic moralitiesofwarfare? In this article,Iwill explore how and why Catholic thinking and teachingabout war changed during the second half of the 20th century.Todoso, Iwill first examine the ways in whichthe two world wars and the atomic bombshape the Catholic perception of modern warfare, first resultinginCatholicgrassroots movements for peace,and then leading to major shifts in Catholic debates more broadly (1.).Iwill then outline how declarations of the RomanCatholic Church such as John XXIIIsencyclical letter Pacem in Terris (1963) and the Second Vatican Councilsapostolic constitution Gaudium et Spes (1965) shifted the of- ficial Catholic positioning by adoptingnew perceptions of war and peace (2.).In the third section, Iwill look at West Germany and the United States and examine the impact that changes in official Catholicteaching had on discussions of war and peace during the 1970s and 1980s.Iwill especially emphasise the remaining im- portance of national political culture as wellasthe growing influence of the media (3.). In my concluding remarks (4.), Iwill elaborate my claim that, while the fundaments of Catholic moralitiesofwarfare,such as the just war concept, remained unchangedeven after 1945, there were essential shifts in what can be vitalize Tools of Non-Violence”, in:National Catholic Reporter, 12th April 2016, avail- able at:https://www.ncronline.org/blogs/ncr-today/francis-encourages-vatican-just-war- conference-revitalize-tools-non-violence [12.06. 2017]. 2Cf. e. g. ArnoldAngenendt, Toleranzund Gewalt. Das Christentum zwischen Bibel und Schwert, Münster 2007 and Andreas Holzem (ed.), Krieg und Christentum. Religiöse Gewalttheorien in der Kriegserfahrung des Westens,Paderborn 2009. 3Cf. e. g. Martin Greschat, Der Erste Weltkrieg und die Christenheit. Ein globaler Überblick,Stuttgart 2014;Michael Fischer, Religion,Nation, Krieg. Der Lutherchoral Ein feste Burg ist unserGott zwischenBefreiungskriegen und ErstemWeltkrieg, Münster /New York 2014;Martin Lätzel, Die Katholische Kirche im ErstenWeltkrieg. Zwischen Nationalismus und Friedenswillen, Regensburg 2014. 165 Open-Access-Publikation im Sinne der CC-Lizenz BY-NC-ND 4.0 (https://creativecommons.org/licenses/by-nc-nd/4.0/) Downloaded from Brill.com09/28/2021 06:23:53PM via free access Interdisciplinary Journal for Religion and Transformation (2018), Heft 6, doi.org/10.14220/jrat.2018.4.issue-1 Daniel Gerster said and what can be done about war and peace.4 These shifts exceeded general Catholic ambiguity on the topic, which had existed for many centuries.ThusIwill also discuss how the shifts in Catholic moralities of warfare were linked to other fundamental developments of recent decades,such as the globalisation of the Catholic Church, the pluralisation of the religious field, and the individualisation of life style in Western countries. Yet, before we start examining in what way Catholic moralitiesofwarfare changed in the decades immediately after the Second World War, we have to clarify who and what exactlyweare talking about. Speaking of the the Roman Catholic Church tempts us to ignore the multiple levels and actorswithinit. Franz-XaverKaufmannonce distinguished four mainsociological phenomena: the church of clergymen (Klerikerkirche), the Catholic milieu, Catholic (sub-)culture,and political Catholicism.5 Based on his model, Iwill focuson leadingactors of the Catholic milieu like the Zentralkomitee der deutschen Ka- tholiken (ZdK), the umbrella organisation for the various lay groups in Germany, and organisations relatedtothe topic, such as the peace group Pax Christi.6 In addition, Iwill examine the church hierarchy and its key figures such as bishops, the pope in Rome, and the Second Vatican Council (1962–1965).7 Thechurch hierarchysglobalnature makesatransnational perspectiveinevitable so that, when necessary,Iwill also look at Catholic communities of other countries such as the United States and their discussions on moralitiesofwarfare.8 But what do we mean by Catholic moralities of warfare?Asoutlined by the editors in their introduction, analysing moralities of warfare involves first and foremost the “reconstruction of the formation, fixation and also the disintegration 4Cf. Willibald Steinmetz, Das Sagbare und das Machbare. Zum Wandel politischer Handlungsspielräume.England 1780–1867, Stuttgart 1993. 5Franz-Xaver Kaufmann, “Zur Einführung:Problemeund Wege einer historischen Einschätzung des II. VatikanischenKonzils”, in:ibid. /Arnold Zingerle (eds), Vatikanum II und Modernisierung. Historische,theologische und soziologische Perspektiven, Pa- derborn 1996, 9–34, 16. 6Onthe general development of the Catholic milieu in Germany,see KarlGabriel, “Die Katholiken in den 50er Jahren:Restauration, Modernisierung und beginnende Auflösung eines konfessionellen Milieus”, in:Axel Schildt /Arnold Sywottek (eds), Modernisierung im Wiederaufbau. Die westdeutsche Gesellschaft der 50er Jahre,Bonn 1998, 418–430 and ibid.,“Zwischen Aufbruch und Absturz in die Moderne.Die Ka- tholische Kirche in den 60er Jahren”, in:Axel Schildt et al (eds), Dynamische Zeiten. Die 60er Jahre in den beiden deutschen Gesellschaften 2000, 528–543. 7Cf. e. g. John Pollard, The Papacy in the Age of Totalitarism, 1914–1958,Oxford 2014. 8For acomparison, see AntoniusLiedhegener, Macht, Moral und Mehrheiten. Der politische Katholizismusinder Bundesrepublik Deutschland und den USA seit 1960, Baden-Baden 2006, esp.39–44. 166 Open-Access-Publikation im Sinne der CC-Lizenz BY-NC-ND 4.0 (https://creativecommons.org/licenses/by-nc-nd/4.0/) Downloaded from Brill.com09/28/2021 06:23:53PM via free access Interdisciplinary Journal for Religion and
Load more

Recommended publications
  • Faith Voices Letter
    In Support Of Keeping Houses Of Worship Nonpartisan August 16, 2017 Dear Senator: As a leader in my religious community, I am strongly opposed to any effort to repeal or weaken current law that protects houses of worship from becoming centers of partisan politics. Changing the law would threaten the integrity and independence of houses of worship. We must not allow our sacred spaces to be transformed into spaces used to endorse or oppose political candidates. Faith leaders are called to speak truth to power, and we cannot do so if we are merely cogs in partisan political machines. The prophetic role of faith communities necessitates that we retain our independent voice. Current law respects this independence and strikes the right balance: houses of worship that enjoy favored tax-exempt status may engage in advocacy to address moral and political issues, but they cannot tell people who to vote for or against. Nothing in current law, however, prohibits me from endorsing or opposing political candidates in my own personal capacity. Changing the law to repeal or weaken the “Johnson Amendment” – the section of the tax code that prevents tax-exempt nonprofit organizations from endorsing or opposing candidates – would harm houses of worship, which are not identified or divided by partisan lines. Particularly in today’s political climate, engaging in partisan politics and issuing endorsements would be highly divisive and have a detrimental impact on congregational unity and civil discourse. I therefore urge you to oppose any repeal or weakening of the Johnson Amendment, thereby protecting the independence and integrity of houses of worship and other religious organizations in the charitable sector.
    [Show full text]
  • Online Resources for RCIA and RCIC RCIA Catholic Answers
    Online Resources for RCIA and RCIC Mark Hartʼs Beyond Words - Breaking open the word each week videos http:// RCIA www.youtube.com/user/faithandlifetv Catholic Answers - simple answers to all Catechism of the Catholic Church - http:// types of questions about the catholic faith www.usccb.org/beliefs-and-teachings/ http://www.catholic.com/ what-we-believe/catechism/catechism-of- the-catholic-church/ Busted Halo - great videos to explain catholic topics http://bustedhalo.com/ Official website of the US Catholic 2 minute videos on complicated topics Bishops - www.usccb.org http://bustedhalo.com/category/in2min sacrament videos http://bustedhalo.com/ Official website of our diocese - category/sacraments101 www.dioceseofcleveland.org Virtual stations of the cross http:// bustedhalo.com/video/virtual-stations-of- Catholic news service from the Vatican - the-cross www.zenit.org Becoming Catholic - A beginners guide to Official website of The Pope - a life of faith - http:// www.vatican.com www.beginningcatholic.com/ Catholic Encyclopedia and news Online - For Your Marriage - http:// www.newadvent.org www.foryourmarriage.org/ US Catholic Magazine - Come pray the Rosary - Group prayer of www.uscatholic.org the rosary online anytime http://www.comepraytherosary.org/ St. Anthony Messenger Online - www.americancatholic.org Catholic Mom - Blog style site with catholic momʼs articles on catholic topics Catholic News Service - www.catholicmom.com www.catholicnews.com Daily word of life - Catholic prayers all on Catholic Culture - www.catholicculture.org
    [Show full text]
  • Individual Confession Bishops Asked to Avoid Abuses of Generai Absolution by Agostino Bono VATICAN CITY (NC) - Pope John Paul II Has Told U.S
    The Denver Catholfc R j^tster JUNE 8, 1988 VOL. LXIV NO. 23 Colorado’s Largest Weekly 28 PAGES 25 CENTS Individual Confession Bishops asked to avoid abuses of generai absolution By Agostino Bono VATICAN CITY (NC) - Pope John Paul II has told U.S. bishops to promote greater individual Confession and to avoid abuses of general absolution. The sacrament of Penance is in crisis in many parts of the world because of “unwarranted interpretations’’ of the requirements for general absolution, he told a group of U.S. bishops May 31. The renewal process envisioned by the Second Vati­ can Council requires “the practice of integral and individual Confession of sins,’’ he added. The Pope said national bishops’ conferences must continuously promote better understanding of the re­ quirements for general absolution contained in canon law, the church’s legal code. “Sporadic efforts are not enough to overcome the crisis,’’ he said. Not criticizing U.S. One U.S. bishop who attended the papal meeting said the Pope was not criticizing U.S. practices but reiterating general principles. “I welcomed it," said Archbishop Thomas C. Kelly of Louisville, Ky. “It was encouragement to foster the sacrament of Penance.” The Pope spoke to 20 bishops from Louisiana, Ken­ tucky, Mississippi, Tennessee, Alabama and the Archdiocese for the Military Services. They were at the Vatican for their “ad limina ” Photo by Mark Beede visits, required of diocesan heads every five years to Charity Chase report on the status of their dioceses. General absolution takes place when a priest grants Proper tension on a sweatband is important or than 2,350 runners traversed the three-plus-mlle absolution from sin to a number of people at the same runners might iose their concentration.
    [Show full text]
  • 1 Pax Christi International Seeking Peace in Colombia
    PAX CHRISTI INTERNATIONAL SEEKING PEACE IN COLOMBIA TABLE OF CONTENTS Chapter One: Introduction 3 Background 3 Itinerary of the Mission 4 Methodology of the Report 4 PART ONE: MIRAR – THE REALITY 6 Chapter Two: Armed Actors in the National Context 6 The Guerrilla Movement: The FARC and the ELN 9 The Paramilitaries: Autodefensas de Colombia (AUC) 10 Colombia’s Armed Forces 12 Chapter Three: Colombia and the International Community 14 Colombia and the United States 16 Colombia and the European Union 17 Disarmament, Demobilisation and Reintegration 21 Chapter Four: Regionalisation of the Conflict 24 Border with Ecuador 24 Border with Venezuela 25 Border with Panama 26 Border with Peru 26 Border with Brazil 27 Chapter Five: Human Rights, International Humanitarian Law and the 28 International Criminal Court Human Rights 28 International Humanitarian Law 34 International Criminal Court 40 Gender-Based Violence in the Conflict 40 Drug Trafficking and the Conflict 41 Chapter Six: The Conflict as Experienced in the Regions 44 Cucutá – The Venezuelan Border region 44 Cordoba – Montería 46 Santander – Barrancabermeja – The Petroleum Region 47 Chocó – Quibdó 51 Cauca – Popayán 53 Cauca – Tolima – Antioquia 55 Antioquia - Medellín 57 Caquetá – Florencia 59 1 Chapter Seven: Peace Efforts in Colombia 63 Peace Efforts of the Catholic Church 63 Peace Negotiations and the Catholic Church 67 The Experience of the Peace Communities of Urabá 68 Redepaz and Civil Society 69 UNHCR in Colombia 71 PART TWO: JUZGAR – TO JUDGE 72 Chapter Eight: A Religious and
    [Show full text]
  • PARISH SCHEDULE **Schedule Changes Start August 1St
    July 26, 2020 17th Sunday in Ordinary Time PARISH SCHEDULE Mass 9:00am ~ Tuesday through Friday 5:00pm ~ Saturday 8:30am / 10:30am / 5:00pm ~ Sunday To view our recorded Mass, go to http://www.paxchristi.org/home/media/ Please continue to register for weekend Masses at https://www.eventbrite.com/e/mass-at-pax-christi- catholic-church-tickets-105734444570 Confession 8:30 - 8:50am ~ Tuesday through Friday 6:30 – 7:30pm ~ Thursday Holy Hour of Adoration 6:30 – 7:30pm ~ Thursday 9:30 - 10:30am ~ First Friday **Schedule changes start August 1st** Welcome Fr. Andrzej Szczesnowicz, S.T.L. Fr. Andrzej was appointed Pastor of Pax Christi effective July 1, 2020. He was born in Poland where he was raised by his mother and father and is the oldest of 3 boys. Fr. Andrzej attended the seminary in Poland and was ordained a priest at the age of 24 on May 31, 2003. Due to an agreement between his home diocese and the Diocese of Syracuse, New York, Fr. Andrzej came to the United States immediately after his ordination. In 2008, he was offered a transfer to Colorado Springs, which he happily accepted. In the Summer of 2010, Fr. Andrzej was incardinated into the Diocese of Colorado Springs and began his ministry at Our Lady of the Pines Catholic Church in Black Forest. In 2015, he received his Licentiate in Sacred Theology Degree at the Cardinal Stefan Wyszynski University in Warsaw. In his free time, Fr. Andrzej enjoys reading, soccer, listening to music and spending time with his English Bulldog, Lambo (short for Lamborghini).
    [Show full text]
  • Gathered in Peace (Pax Christi USA)
    Gathered In Peace (Pax Christi USA) Gathered in Peace: Forming Pax Christi Communities Gathered in Peace is a publication of Pax Christi USA and is available for download at www.paxchristiusa.org. For any other use of the publication, contact Pax Christi USA 532 W. Eighth Street Erie, PA 16502 phone: 814/453-4955 fax: 814/452-4784 e-mail: [email protected] Originally written in 1987 by Anne Shepherd, OSB, and Mary Alice Guilfuil, OSB. Revised in 1994 by Dave Robinson. With updates, 2005. © Pax Christi USA, 1987, 1994, 2005. Gathered In Peace (Pax Christi USA) Contents Introduction . p. 1 Session One: The Peace of Christ. p. 4 Session Two: Priorities and History of Pax Christi . p. 10 Session Three: Nonviolence . p. 18 Session Four: Contemporary Peacemakers . p. 26 Session Five: Where Have We Been? Where Are We Going? . p. 37 Appendix I: Pax Christi Structure . p. 43 Notes and Reflections . .p. 44 Sales Order Form . p. 46 PCUSA Membership Form . .p. 47 Gathered In Peace (Pax Christi USA) Introduction Purpose Peace I leave with you; you my own peace I give you, a peace the world cannot give. This is my gift to you. ~ John 14:27 It is this peace of Christ, a divine gift, that motivates the Catholic peace movement. The movement takes its name, Pax Christi, Peace of Christ, from this faith basis. But this peace is understood as a gift that must be shared, a blessing that requires not only a struggle against war and violence, but also the building of just structures. In pursuing this agenda Pax Christi members are encouraged by the words: “Blessed are the peacemakers, they shall be called children of God” (Matthew 5:9).
    [Show full text]
  • Pax Christi Catholic Church September 6, 2020 - Twenty-Third Sunday in Ordinary Time
    Pax Christi Catholic Church September 6, 2020 - Twenty-third Sunday in Ordinary Time Encountering, becoming and sharing the Presence, Love and Peace of Christ Deacon Mike Zaccariello Mass I thank Father Sauer for allowing me to introduce myself to the Pax Chris and Saturday 5:15 pm * Saint Peter and Paul community as your new deacon. I ask for your paence as I Sunday 9 am * 10:45 am * grow into this new ministry. To use Father Thè’s verbiage, several years ago, we * registraon NEEDED - sign were blessed with a “baby priest”. I pray that the same may be eventually said about up to receive parish emails: your new “baby deacon”. paxchrischurch.org/ The Second Vacan Council defines the Order of Deacons as “a living icon of covid19response Christ the Servant within the Church.” As Father menoned in the bullen last week Livestreaming the epicenter of the deacon’s life is service: at Mass, in our parish cluster, and to the Watch on our YouTube channel world. or view an hour a er Mass A lile about me...My father is of Italian descent. My mother, who is sll alive, is Sun. 7:30 am from the island of Okinawa, Japan. I have two younger brothers and two nephews. Tues.-Fri. 8 am # According to my mother we were all supposed to be named “Chrisne Marie”. # - Public celebraon Stereotypically, Italians are described as passionate and emoonal folk whereas no registraon needed Asians are touted as being more passive and accommodang. If that is the case, my Reconciliaon mother is more of Italian descent and my father is of Asian background.
    [Show full text]
  • The Case of the French Clergy in the First World War
    LINGUA ROMANA VOL 13, ISSUE 1 ARTICLE War, Memory, and Politics: The Case of the French Clergy in the First World War Anita Marie Rasi May Independent Scholar SUMMARY This paper addresses the following question: How did the participation of Catholic priests in the trenches in World War I impact the political climate in postwar France? Using memoirs and archival material, this research builds on the work of other scholars to document how the shared experiences of war ultimately influenced national politics. I argue that shared memory was central to the shifting attitude toward the clergy after the war, and ultimately made it impossible to enforce the anticlerical laws of the 1880s.1 KEYWORDS: World War I, church-state relations, war and memory, soldier priests, military chaplains, veterans, stretcher-bearers, Teilhard de Chardin The onset of World War I was preceded by a decades-long effort by the Third Republic to restrict the influence of the clergy in French society and to promote a secularized civic life. Beginning in the 1880s and in reaction to the association of the Catholic Church and the monarchy, legislation prohibited the clergy and religious orders from teaching in schools and evicted clergy from monasteries and residences, thereby forcing the Catholic orders (Franciscans, Jesuits, and others) to leave France. Weddings and burials were legitimized through civil rather than religious ceremonies; prayers were prohibited at public functions; hospitals and cemeteries were laicized; and chaplains were eliminated in the army and the navy. All of these changes served to marginalize the clergy from everyday French life. A journalist writing in the Revue des Deux Mondes in 1892 summarized the impact.
    [Show full text]
  • Atholic Conference (PCC)
    P riest testifies against A ct w elfare cuts (Ses editorial on page 4) Committee. The session was part of a series of He also urged that, if the first suggestion were "Whatever inefficiencies, fraud or waste which hearings being held across the state on Act 75. not politically possible, the cutoff provisions of tbe welfare system in the commonwealth is Msgr. John C. McCarren, executive director ot Act 75 (Section 10) be suspended "until such time presumed to reflect, is not touched by this denial, the Department for Social and Community He testified both as a representative of the as the unemployment rate in the Commonwealth so Act 75 should not be seen as welfare reiorm ." Development in the diocese, has urged the repeal diocese and as a member of the welfare is reduced to six percent." he explained. of the cut-off provisions of the hotly debated department of the PCC. In a release detailing his Noting that the Bishops of Pennsylvania were John Hannigan, head of the diocese s Bureau “ welfare reform" Act 75 in Pennsylvania. testimony, he urged tbe legislators to consider opposed to the concept of welfare reiorm for Social Programs and Community Action, Act 75 limits the amount of aid able-bodied lull repeal of the cut-off provisions, ‘ ‘to abandon (resulting in Act 75) that was first proposed in HB explained in a separate release that Act 75 is the persons between the ages of 18 and 45 may receive the categories of transitionally and permanently 720, he testified: "Act 75 is not welfare reiorm In result of Gov.
    [Show full text]
  • Saint-Benoît (En Calcat Draconem) Et Sainte-Scholastique 1840-2015
    1 Sculpture sur bois par une bénédictine de Sainte Scholastique à Dourgne. Reproduction donnée en 2016 à l’auteur par Dom Thierry-Jean de Brunhoff (né 1934), le grand pianiste. Saint-Benoît (En Calcat draconem) et Sainte-Scholastique à Dourgne dans le Tarn et en Afrique occidentale 1840-2015 Aux Alumni, dont : Yves, Hervé, Michel, Hubert Gabriel, Étienne, Jacques, Bernard François, Hughes, Bertrand & Guy Michel & Xavier, Roger & François Guillaume & Pierre, Guy-Édouard & Patrice … … … et aux Pères et Frères qui les ont aimés † 2 1646 : Anne d’Autriche, reine-mère Régente (à dr.) et ses deux enfants, Philippe de France La Reine-Régente Anne d’Autriche (à dr.) avec ses fils : Philippe duc d’Anjou (à g.) à 6 ans et le roi Louis-Dieudonné le XIVe, âgé de 8 ans, prient St Benoît et sa sœur. Philippe de Champaigne,1646 Sainte Scholastique, par Philippe de Champaigne. -- Sœur Stapina, sainte « Sœur Cendrillon », porchère à Sainte Scholatique. ABRÉVIATIONS : D. Dom, Père ; Fr. Frère convers ou moine non-pretre jusqu’en 1964 ; EC, En-Calcat, Encalcatien ; OP, dominicain(e) ; OSB, Ordre de St Benoît. 3 SUBIACO Abbaye Sainte-Scholastique Église Saint André Intérieur de l’église St André : Le monastère Sacro Speco de St Benoît est appuyé contre les rochers d'une falaise surplombant la vallée de l’Aniene sur le territoire de Subiaco à l’est de Rom Saint Benoît (480-547) On y éprouve le sentiment que l'interface entre le bâti et la roche, nature-mère, est presque parfait. 4 Fresques de l’école siennoise du XVIe siècle réalisées dans le cloître de l’abbaye oilvétaine de l’OSB à Sancta Maria de Monte Oliveto Maggiore, fondée en 1313 au bord d’un à-pic à Chiusure au-dessus de Asciano, proche du désert d’Acona.
    [Show full text]
  • Sunday Holy Hour Vocation Month Climax ^ for Vocations Will Day By* Bishop Coleman F
    THE VOICE 4301 Blicayn* Blvd., Miami 3B. Ha. Return Postage Guaranteed VOICE Weekly Publication of the Diocese of Miami Covering the 16 Counties of South Florida Vol. II, No. 1 Price $5 a year ... 15 cents a copy March 25, 1960 Sunday Holy Hour Vocation Month Climax ^ for Vocations will day By* Bishop Coleman F. thedral, Serra JVlass Server unprecedented number of can- of parishes throughout the dio- ndueted at 3 p.m. next Carroll, it will be a day of Awards will be presented to didates for the priesthood has cese, have expressed their de- Sun3ay, March 27, in St. Mary more than 100 altar boys from fervent supplication and pray- already necessitated plans for sire- to enter the priesthood and Cathedral to mark the climax of parishes of the diocese by Msgr. ers that vocations to the will take entrance examinations the Vocation Month * program in priesthood and sisterhood may William F. McKeever, diocesan additional buildings. the Diocese of Miami. for the seminary on Saturday. be increased in the diocese. superintendent of schools. Coincident with the announce- Designated as Vocation Sun- During ceremonies at the Ca- The sermon will be given ment of plans for Vocation Sun- Hundreds of teenage boys, ac- by Father John R. Young, day, Father James J. Walsh re- companied by their parents, rep- P. M., rector of St. John Vian- vealed this week that a large resenting every parish in the ney Minor Seminary where the number of boys, representative (Continued on Page 11) Bishop Walsh In China Prison Symbol Of Resistance To Reds HONG KONG (NC) — The charges of illegal foreign cur- prison teems given by Red Chi- rency transactions.
    [Show full text]
  • 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.
    [Show full text]