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The Vatican against Nazism and Fascism on the eve of the Second World War. A tired pope watching the crisis unfold and considering what action to take against the new enemies of Christianity.
Pius XI died on February 10th, 1939, just after finishing the address he hoped to deliver to the Italian bishops on the tenth anniversary of the Lateran Pact. That text dealt harshly with Nazism and Fascism and was written in solitude. It was a discourse that Mussolini feared and that the pope did not survive to deliver.
This moment captures the spirit of Emma Fattorini's book, a work that employs newly available and unpublished documentation from the Vatican Secret Archive to rewrite a fundamental page of 20th history. Pius XI came to view the 1930s as a ‘conflict of civilizations,' a crisis which could only be resolved by a return to the Christian roots of the West. He was a pope who strongly defended the Jews because, in contrast to other elements in the Catholic hierarchy, he held the theological conviction that Jews and Christians shared a common origin: ‘spiritually we are all Semites.' So wrote Pius XI in the last years of his life as he contemplated the direction in which the world was headed and came to the conclusion that Nazi and Fascist totalitarianism could be stopped by the Vatican.
- Sales Rank: #1763715 in Books
- Published on: 2011-09-26
- Original language: English
- Number of items: 1
- Dimensions: 9.30" h x 1.14" w x 6.30" l, 1.20 pounds
- Binding: Hardcover
- 220 pages
Review
"Simply put, this is the most thorough and best documented study yet to appear on Pius XI."
America Magazine
"This excellent new book unearths and magisterially exposes new evidence - a key document for those interested in Europe's turbulent pre-war history."
Hugh O'Shaughnessy, Review 31
"A first-rate study."
American Historical Review
"Now the most comprehensive work on the Vatican’s relations with states and national churches in western and central Europe in the 1930s."
European History Quarterly
"Insightful, provocative and original. Fattorini's examination of Pius XI's evolving attitudes toward totalitarian states is complex and convincing."
The Journal of Modern History
"A revealing insight into European politics in the 1930s, and the first scholarly attempt to look at the Church's relationship with Fascism and the Nazis during that period."
Birmingham Jewish Recorder
"A crucial new perspective on the relationship between the Vatican, Mussolini's Fascism, and National Socialism. The tendency to focus exclusively on Eugenio Pacelli, the future wartime pope Pius XII, has obscured the troubled papacy of Pius X1 between 1922 and 1939. Professor Fattorini's narrative, in the light of the recent release of Vatican documents of the period, is sure to breathe new life into this controversial era of Church-state relations on the brink of world war."
John Cornwell, University of Cambridge
"Emma Fattorini's remarkable work extends our understanding of how the leadership of the Catholic Church grappled with fascism and Nazism. She does so by drawing on riveting documentation recently released from the Vatican Secret Archive and by focusing on the relatively overlooked pontificate of Pius XI. "
Michael R. Marrus, University of Toronto
"Fattorini's objective and scholarly volume helps to demolish the long-prevailing belief that Pius XI and his secretary of state Eugenio Pacelli - later his successor as Pius XII - concurred in the policy to pursue towards fascist Italy and Nazi Germany. She demonstrates, on the basis of solid documentation, that, while Pius XI increasingly perceived the need for confrontation with these regimes after 1936, Pacelli preferred conciliation and impartiality - policies he pursued during World War II and the Holocaust."
Frank Coppa, St John's University
"Emma Fattorini has produced an important work on the activities of the Vatican in the years leading up to World War II. She portrays a pope whose spirituality, rather than political views, led him increasingly to speak out against Nazism. Her book adds to a slowly increasing body of literature which illustrates that, while the Vatican may have been slow in speaking out about the persecution of the Jews, no one in the secretariat of state harbored any sympathy for Hitler."
Gerald Fogarty, University of Virginia
From the Back Cover
Translated by CARL IPSEN
The Vatican against Nazism and Fascism on the eve of the Second World War. A tired pope watching the crisis unfold and considering what action to take against the new enemies of Christianity.
Pius XI died on February 10th, 1939, just after finishing the address he hoped to deliver to the Italian bishops on the tenth anniversary of the Lateran Pact. That text dealt harshly with Nazism and Fascism and was written in solitude. It was a discourse that Mussolini feared and that the pope did not survive to deliver.
This moment captures the spirit of Emma Fattorini's book, a work that employs newly available and unpublished documentation from the Vatican Secret Archive to rewrite a fundamental page of 20th history. Pius XI came to view the 1930s as a ‘conflict of civilizations,' a crisis which could only be resolved by a return to the Christian roots of the West. He was a pope who strongly defended the Jews because, in contrast to other elements in the Catholic hierarchy, he held the theological conviction that Jews and Christians shared a common origin: ‘spiritually we are all Semites.' So wrote Pius XI in the last years of his life as he contemplated the direction in which the world was headed and came to the conclusion that Nazi and Fascist totalitarianism could be stopped by the Vatican.
About the Author
EMMA FATTORINI is Professor of Modern History at the University of Rome ‘La Sapienza'.
Most helpful customer reviews
12 of 13 people found the following review helpful.
Anachronistic
By Sceptique500
This book consists of two parts: the first concerns Pius XI, and the second deals with the transition to his successor - Pius XII, until then Secretary of State Eugenio Pacelli. While the first part is useful, the second would seem to contain significant elements of anachronism.
"The very way in which Pius XII destroyed Ratti's discourse stands as a metaphor for the more relaxed relations that the new pope would establish with Italy and Germany." (p. 198). It should be pointed out quite clearly that it was NOT Pius XII, who destroyed Ratti's discourse, but Eugenio Pacelli, at the time no longer Secretary of State but Camerlengo of the Church. When he decided to destroy the speech Pacelli did not know he would become Pope - hence the anachronism.
The Catholic Church is an elective theocracy. The election of a Pope is implicitly and mystically perceived by the hierarchy as a "message from God". It is the responsibility of the Cardinal Camerlengo to oversee the secret election process. A stickler for the law - Pacelli came from law a family of lawyers and had mightily assisted in the preparation of the Codex juris canonici - he would have seen his first, nay sole task to be one of protecting the election process from outside interference. In 1846 Metternich, through the Archbishop of Milan, had tried to steer the process away from Mastai-Ferretti, who eventually became Pius IX. Pacelli may have feared that publishing the speech as Pius XI "testament" would unleash both German and Italian pressures on the voting Cardinals as well as reprisals after the election.
The autocratic and personal character of the Papacy means that each incumbent must be free in his choice of policies. To signify this break, the Secretary of State ceases from his functions at the death of the incumbent. The Cardinal Camerlengo has only to oversee the transition, not to set policy which may bind the successor, or even influence the choice. The publication of the speech would have confronted the Cardinals with either endorsing or rejecting Pius XI course through the choice of his successor - and thus split the Church right down the middle.
One tends to forget, furthermore, that much of the Pope's time is spent on theological, pastoral, and ecclesiastical matters. Dealing with Nazis and Fascists was but one of many papal concerns. Cardinals needed to be free to weigh such considerations - particularly at a point where transportation and communications made the dream of a universal church ruled from Rome more realistic.
Finally, Pacelli may not have aspired to become Pope at all. Certainly he was not a person to whom decisions came easily. He probably was a reluctant autocrat. He may have dreaded his election to be based on the argument: "You've made the mess, you clean it up!" for he would have missed the lack of consensus (or least common denominator) for which he hankered.
This instance, I'd argue, is one that clearly shows the structural weaknesses of autocratic structures, particularly elective ones. This weakness is compounded by the Church's ambition of undying coherence, as derived from its heavenly mandate. Just as each infallible Pope binds his successors, so is he bound by his predecessors. This weakness is cumulative. As strong personalities ratchet up their authoritative statements, his successors are pushed into the position of epigones.
Moving now to the book's first and longer part: the author is right, in my view, in putting the spiritual ambitions of Pius XI at the beginning of her narrative. An energetic man thrust into a most difficult position just as revolutions seemed to sprout all over the place, he felt the need to fight back constructively, rather than lapse into fatalistic quietism or brooding opposition. His was an organic and all-encompassing design, and authoritarian to the point of proposing to the world Christ as universal King. His 1925 encyclical Quas primas was breathtaking in ambition, and harked back to the self-assured thought of Innocent III and Urban VIII. It was not a direct, but rather an indirect or "cultural" theocracy, that Pius XI envisaged, with himself bearing the cross at the front of the spiritually renewed flock. A more in depth discussion of this long-term design would have been preferable to getting lost in what Braudel calls evenmental history surrounding Pius XI's reign.
The tragedy of Pius XI was that just three years after the launch of his moral crusade, he saw himself hostage of a manipulating Mussolini. Then came Hitler, a far more ruthless person than the Italian dictator; also with heavier ideological baggage, and a man who was ready to persecute the Catholic Church, if needed, and the faithful to get his way. The world of illusions of Pius XI came crashing down as he grew old and mused about meeting his Creator. Now that his utopia had vanished, he saw himself single-handedly battling ever growing evils. At the same time, he had to withstand the temptation of fighting Satan with Belzebub, for this was morally, if not politically, suicidal.
If mysticism was one of Pius XI's consolations, the other was his self-justificatory fighting. A yawning gap opened between a man readying himself to face divine judgment, and a bureaucracy fighting for survival of the institution over the long term. The feeling of "loneliness", which the author ascribes to Pius XI only, may very well have been reciprocal. I'd suspect that many a person in the Pope's entourage was unhappy about the fact that having begun a fight, he would leave them to fight on after his death.
Had the author stuck to such a plausible narrative, she would have written a thought provoking text. As it is, there are just too many less than relevant details. The opposition between Pius XI and Pacelli seems to me somewhat contrived: they may just have had different time-horizons. Possibly, however, Pacelli was a good N°2 unwisely promoted to the top position.
An evaluation of this book demands also a few words on the translation. The translation is awkward, inept, or even slovenly. Both English wording and syntax follow the original text in pedestrian fashion. The original Italian still shimmers through, replete with passives, substantives, elliptic phrases and convolutions, flimsy add-ons, and other academic paraphernalia that can turn any subject into sawdust. The only way forward would have been to inject some life into the English. Road not taken.
Some words are translated literally, hence wrong (episcopato = episcopacy (which refers to a system, however, not to a group of dignitaries) rather than episcopate; sequestrare = sequester, rather than confiscate, pg. 123; assolutizzazione = absolutization, rather than "carrying to extremes" or "dogmatism" p. 129; coscienza = consciousness, rather than conscience, pg. 125; discorso = discourse, rather than speech; p. 187). The translation of "Gleichschaltung" on pg. 112 with "synchronization" shows ignorance of Nazi terminology (the term is usually left untranslated, or then one uses "bringing into line" or equivalent). Thank goodness for the occasional howler like: "I received (...) the organs of the various Nazi leaders that assiduously reported..." (pg. 114) - meaning official newspapers.
At critical points, the translation becomes down-right unintelligible. The heading on pg. 29 reads: "A "totalitarian Church" for a theocratic society". The term "totalitarian" is not explained in the ensuing paragraphs (though it reappears on pg. 127) but surely it must be a (serious) translation error. I can imagine Pius XI seeing the Church as "monolithic" or "universal", or "organic" - but "totalitarian"?
2 of 2 people found the following review helpful.
Embarrassing that this fiction was written by an Italian, who could have easily checked facts in the the Vatican archives.
By Green Mountain Mama
This book deliberately leaves out all the facts that would damage its thesis. The thesis is that Pope Piux XI was vocally anti-fascist and anti-Nazi and his successor, Pius XII was not. Only the first half of that sentence is factual.
Pius XII was born Eugenio Pacelli and because he was nuncio in Germany for a dozen years he was the Vatican's resident Nazi expert during the reign of Pius XI. As such he singlehandedly or with others WROTE all the encyclicals that were anti-fascist and anti-Nazi that Pius XI gave that were so justly applauded. Including the most famous of those, "Mit brennender Sorge" (English: With Burning Anxiety) On the Church and the German Reich. Which Pius XI issued during the Nazi era on 10 March 1937.
One fact in this book that is correct is that before the election of the new Pope, Pacelli destroyed Pius XI last unpublished encyclical which he, Pacelli, had also helped write. Instead of publish that work as the new pope, Pacelli now Pius XII, wrote and published his first encyclical “Summi Pontificatus." As the first encyclical of his pontificate, issued October 20, 1939, it of course held the attention of the press and set the tone for his papacy. Summi Pontificatus was as strongly worded as the destroyed work, if not more so. It vehemently attacked the doctrines of totalitarianism, racism, and materialism, "The first of these pernicious errors, today so widespread, is the disregard for that law of human solidarity and charity dictated and imposed . . . by the common origin and equality in their rational nature of all men, regardless of the people to which they belong.”
“Summi Pontificatus" is concerned with the oneness of all human beings. In paragraph 48, dealing with the Church's openness to all, it describes St. Paul's vision of "the new man who is renewed unto knowledge, according to the image of Him that created him. Where there is neither Gentile nor Jew." The exact same language Pius XI used, because it was also written by Pacelli/Pius XII.
The Nazis were furious and howled loudly in their press that Pius XII was continuing the policies of his predecessor and was "the Jew lover in the Vatican." The French however were thrilled and printed 70,000 copies and had them dropped over Germany.
2 of 2 people found the following review helpful.
Disappointing
By Garry S. Sklar
Garry Sklar
This could have been a great book but it suffers from several problems.
Firstly, the English used in this book is poorly constructed. I recognize that the work was originally written in Italian, but the translation should flow smoothly and naturally. It does not. There are too many sentences which run four to six lines, making fluent readers struggle. Personalities are introduced into the text with no prior background informaion or introduction provided. Extensive use of Latin quotes throughout the text are not translated at all.
This book contains important archival documentation which could have been exciting, but alas, this book is a disappointing bore.
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