HAOL, Núm. 17 (Otoño, 2008), 139-146 ISSN 1696-2060 CATHOLICISM AND THE ITALIAN FASCIST MYTH OF ROMANITÀ: BETWEEN CONSCIOUSNESS AND CONSENT Jan Nelis Universiteit Gent, Belgium. E-mail: [email protected] Recibido: 2 Julio 2008 / Revisado: 31 Julio 2008 / Aceptado: 4 Septiembre 2008 / Publicación Online: 15 Octubre 2008 Abstract: Drawing on current scholarly informed about fascism’s origins and nature. research on “political religions,” as well as on Apart from the myth of the nation, the myth of the “politicisation” of religion, this article the Great War (which was seen as a purifying presents a study of the Jesuitical periodical La experience), and the myth of the uomo and Stato Civiltà Cattolica, of which it analyses the years nuovo, one idea in particular stood out as central 1922-1943. The specific focus is on the Catholic to the creation of the new, Italian fascist discourse on Roman antiquity: as the fascist identity: a spiritual heritage from Roman regime made ample use of a supposed antiquity, better known as romanità “spiritual” heritage from antiquity –an idea (“Romanness”). which was summarised in the notion of romanità (“Romanness”)-, the Catholic press When one observes Mussolini’s discourse on reacted by defining its position in this debate, antiquity5, it seems so that already quite early especially with regard to the relationship on, he realised the effectiveness of an between pagan and Christian, fascist and identification with the greatness of Roman Catholic Rome. This study joins the already antiquity. Even if initially opposed to all that extensive body of research concerning the invoked the city of Rome, its inhabitants and its fascist myth of romanità. history6, he quite suddenly changed his mind, Keywords: Catholicism, Jesuits, Italian fascism, baptising his 1922 takeover of power the romanità, political religion, religious politics, “March on Rome,” in a clear reference to Julius discourse analysis, propaganda. Caesar’s example. From now on, the myth of ______________________ romanità would penetrate the most diverse levels of the cultural spectrum, such as ince the milestone work of Emilio architecture, sculpture, painting and, last but not Gentile1, Italian fascism has repeatedly least, scholarship of antiquity. S been analysed as a form of “political religion,” an approach which takes into account Whereas many of the above aspects have been factors which traditionally are not included, or the object of extensive research7, the are considered as only minor features. First of relationship between romanità and traditional all, there is the role of culture, which is seen as Catholic religion has only led to a very limited not only “determined by” politics, but also as amount of publications8. These mainly focus on actively determining the latter activity, the way in which antichisti (classicists, sometimes even as a form of politics in its own historians of antiquity and archaeologists) and right. In this sense, literature, the visual arts literary authors inserted references to etcetera can be studied as active participants in Catholicism and Catholic antiquity in their the creation of fascist reality2. The same can also discourse on pagan antiquity, in order to be said for the masses3. Another central feature promote the idea of pagan Rome as a is the religious, mythical predisposition of early praeparatio of Christianity, and of Christian fascist leaders and of their supporters4. As a Rome in its turn as a forerunner to the ultimate, consequence, fascism’s religious core was made fascist and Catholic, “Third Rome.” up of various myths, “stories” –in the etymological sense of the Greek muthos- which © Historia Actual Online 2008 139 Catholicism and The Italian Fascist Myth Jan Nelis As this aspect has been exclusively studied from vigilant, focus on religious themes and aspects, the viewpoint of non-clerical agents, the present as can be seen, among other things, in a 1924 paper intends to widen the scope, by considering review article of a dictionary of Christian the way in which an important Catholic archaeology and liturgy: whereas the overall periodical, the Jesuitical La Civiltà Cattolica, tone of the review is positive, the author’s handled issues related to (pagan and Christian) depiction of early Christians as “insultors of antiquity during the heyday of romanità, the Rome” is being condemned12. ventennio fascista (the twenty years during which fascism was in power, from 1922 until Only very hesitatingly, pagan antiquity is being 1943). In so doing, it contributes not only to the given its “due:” apart from a continuous series mentioned study of fascism as a political of reviews of books concerning Latin poet religion, but also to the degree of ‘politicisation’ Vergil (cf. infra), only in 1925 a book on the of traditional religious discourse9. Roman Forum and Palatine Hill is being considered important “per la Roma classica e 1. LA CIVILTÀ CATTOLICA AND per la cristiana insieme”13, whereas in the same ANTIQUITY DURING THE FIRST HALF year imperial Rome can be presented as the “più OF THE VENTENNIO FASCISTA grande potenza civile del mondo antico”14. However, the reviewer quickly adds that the After the October 28, 1922 fascist March on mentioned greatness only counts “fino Rome, La Civiltà Cattolica’s discourse on all’avvento del cristianesimo”15. antiquity does not undergo any substantial changes: in the same way as fascism itself is In some contributions, pagan antiquity is not apparently only considered to be a phenomenon only being ignored, but even criticised, or in any of minor, temporary importance10, the new case strongly dissociated from its Christian regime’s interest in ancient Rome does not seem follow-up. Most of these texts are published to be of major concern. Indeed during the near the end of the twenties, when, after twenties the myth of romanità does not yet Mussolini has become a dictator, romanità possess the rhetorical strength and omnipresence increasingly starts to invade fascist propaganda. which will characterise it during the thirties. As Whereas for example in 1926 Vergil can still be a consequence, the Catholic discourse on presented as the ancient poet who incarnates antiquity can remain relatively unaltered, in “un’età che ingenerò i germi della civiltà del some cases even questioning, or contradicting, mondo, ed ebbe preparato e spianato il campo the increasing fascist appropriation of the della pugna e della vittoria ai banditori del ancient past. Vangelo di Cristo”16, in subsequent reviews no more references to the poet’s apparent Generally speaking, contributions dealing with religiosity can be found17. Furthermore, the antiquity (articles and above all book reviews) notion of romanità, by now indissolubly linked are characterised by two major tendencies: to fascism, is only mentioned once, and in a very predominance of themes related to Christianity prudent manner18. (and linked to this omission of paganism) and opposition to the idea of pagan Rome as a La Civiltà Cattolica’s preoccupation to distance praeparatio of Christian and fascist Rome. In itself from fascist reception of antiquity reaches other words, no clear echo is produced of the a high point at the beginning of the thirties, sort of romanità which is at that time being when two articles are published in which, developed by numerous antichisti (cf. supra). through the figure of Vergil, the idea of pagan romanità as a precursor to Christian Rome is Being a confessional publication, La Civiltà rejected19. This is done by literally stating, Cattolica has only one interest when treating among other things, that “Virgilio […] non with historical subjects, one agenda: stressing scorse il Messia, non divinò il Salvatore the importance of Catholic faith. As a Nazzareno”20. As it has become the privileged consequence, in a 1923 review of a book on the domain of fascist propaganda, pagan Rome and Roman Empire by Gaetano De Sanctis, who its “greatness” are now increasingly ignored by arguably was one of Italy’s most prominent La Civiltà Cattolica or, when mentioned, antichisti, criticism can be based on the criticised and deprived of their originality. judgement of none other than Dante Alighieri, author of the religiously initiatic poem Divina Such can for example be seen in a review article Commedia11. The periodical keeps a constant, of Luigia Achillea Stella’s Italia antica sul 140 © Historia Actual Online 2008 Jan Nelis Catholicism and The Italian Fascist Myth mare21: not only does the reviewer refrain from review of a publication on Vergil goes all out in making the obvious reference to Mussolini’s its appreciation of how the book’s author 1926 speech entitled Roma antica sul mare22, presents Vergil as “maestro fra i gentili, but he also underlines the un-original character apostolo della pace, voce dell’aspettazione of parts of ancient Roman culture, even if it has universale,” and of how he “fa vedere come to be pointed out that they are eventually being l’opera di lui sia una buona preparazione umana presented as the product of Rome’s “mirabile per la carità divina…”27 potenza assimilatrice e assorbitrice…”23 In 1934, an even more explicit interpretation of The last time an identification between pagan romanità can be found when Father Rosa writes and Roman antiquity is clearly avoided, is in a about the “idea della romanità, della cultura cioè 1932 book review in which the reviewer asserts e della civiltà che Roma ha recato al mondo, that the author “è riuscito a comporre una sintesi specialmente