Michael von Faulhaber
Archbishop of Munich and Freising | |
---|---|
Archdiocese | Munich and Freising |
Appointed | 24 July 1917 |
Installed | 3 September 1917 |
Term ended | 12 June 1952 |
Predecessor | Franziskus von Bettinger |
Successor | Joseph Wendel |
Other post(s) | Cardinal-Priest of S. Anastasia |
Orders | |
Ordination | 1 August 1892 by Franz Joseph von Stein |
Consecration | 19 February 1911 by Franziskus von Bettinger |
Created cardinal | 7 March 1921 by Benedict XV |
Rank | Cardinal-Priest |
Personal details | |
Born | Michael Faulhaber 5 March 1869 |
Died | 12 June 1952 Munich, Bavaria, West Germany | (aged 83)
Denomination | Catholic |
Previous post(s) | Bishop of Speyer (1911–1917) |
Motto | vox temporis vox Dei (the voice of the time is the voice of God) |
Coat of arms |
Michael
After the Nazi Party seized control of German government in 1933, Cardinal von Faulhaber recognized the new Nazi government as legitimate, required Catholic clergy to be loyal to the government and maintained diplomatic bridges between the regime and the Church, while simultaneously condemning certain Nazi policies, including religious persecution of members of the clergy, and actively supporting anti-Nazi German Catholics such as Fritz Gerlich and other persecuted persons.[4] In 1937, Cardinal von Faulhaber was involved in drafting the anti-Nazi encyclical Mit brennender Sorge.[5] Von Faulhaber ordained Joseph Ratzinger (future Pope Benedict XVI) as a priest in 1951, and was the last surviving Cardinal appointed by Pope Benedict XV.
Life until after the First World War
Michael Faulhaber was born in Klosterheidenfeld, Bavaria, the third of seven children of the baker Michael Faulhaber (1831–1900) and his wife Margarete (1839–1911). He was educated at
In 1910, Faulhaber was appointed
Faulhaber felt little allegiance to the
Faulhaber publicised, and supported by creating an institutional link for the association, the work of
Faulhaber and the Nazi Party
Rise of the Nazi Party
Faulhaber helped persuade
In 1923 Faulhaber declared in a sermon that every human life was precious, including that of a Jew.[17] When the Nuncio wrote to Rome in 1923 complaining about the persecution of Catholics, he commented that "The attacks were especially focused on this learned and zealous" Faulhaber, who in his sermon and correspondence "had denounced the persecutions against the Jews."[18][16]: 169
In February 1924, Faulhaber spoke of Hitler and his movement to a meeting of Catholic students and academicians in Munich.[19] He spoke of the "originally pure spring" that had been "poisoned by later tributaries and by Kulturkampf." But Hitler, he asserted, knew better than his minions, and that the resurrection of Germany would require the help of Christianity.[19]
During the run up to the elections of March 1933, Faulhaber, unlike several other bishops who endorsed the Centre party, refrained from any comment in his pastoral letter issued on 10 February. The book of a Catholic author[who?] issued later in the year attributed the losses incurred by the Bavarian People's Party to the neutral position adopted by Faulhaber by asking "Had the Cardinal not indirectly pointed out the path to be followed in the future?"[20]
On 1 April 1933, the government supported a nationwide boycott of all Jewish stores and businesses. German bishops discussed possible responses against these measures but Faulhaber was of the opinion it would only make matters worse.
Advent sermons
During
Article 24 of the National Socialist program decried the Old Testament as offensive to moral values. Faulbaber was a former professor of the Old Testament at Strasbourg. In the sermons Faulhaber declared that he could not remain silent against attacks on, "the sacred books of the Old Testament...[w]hen racial research, in itself not a religious matter, attacks the foundations of Christianity."[citation needed] In Faulhaber defended the Old Testament against Nazi antisemitic readings, especially those advanced by Nazi theorist Alfred Rosenberg.[27]
Saul Friedländer notes that Faulhaber himself later stressed he was not in these sermons "commentating on contemporary aspects of the Jewish issue."[28] Friedländer notes that these sermons employed some of the more common stereotypical depictions of traditional religious antisemitism: "The daughters of Zion received their bill of divorce and from that time forth, Ahasuerus wanders, forever restless, over the face of the earth."[28] In his 17 December Advent sermon, Faulhaber spoke to the "People of Israel" about the "Old Testament" and declared "This treasure did not grow in your own garden... this condemnation of usurious land-grabbing; this war against the oppression of the farmer by debt, this prohibition of usury, is certainly not the product of your spirit!."[29]
He admonished, "God always punishes the tormentors of his Chosen People, the Jews."[27] He also noted: "No Roman Catholic approves of the persecutions of Jews in Germany."[30] His praise for the Jewish people for having "exhibited the noblest religious values", comforted some and outraged others.[31] The packed sermons had been attended by both Protestants and Jews, as well as Catholics,[32] and "Munich rabbi Leo Baerwald was encouraged by the sermons, even though the cardinal had neither commented on Nazi antisemitism nor broken with the ancient Christian idea of a curse on the Jewish people."[33]: 15
Faulhaber's sermons were published week by week during Advent by A. Huber, Munich. The book of sermons was subsequently banned by the Nazis.[citation needed]
Faulhaber on persecution of Jews
In a letter to Pacelli in the early 1930s Faulhaber referred to the Nazi persecution of Jews as "unjust and painful".[34] Historian Michael Phayer notes that unlike some clerics in Hungary and Croatia, "most German bishops were not mean-spirited toward Jews", and Faulhaber exhibited "typical Christian antisemitism, but it was not Nazi antisemitism."[33]: 15 Phayer noted that Faulhaber did not condone Nazi antisemitism, as he was the primary drafter of Mit Brennender Sorge which denounced racism.[33]: 15
In November 1941, a small group of German Catholic bishops drafted a pastoral letter that proposed to protest against hostile measures taken against the church by the Nazi regime.[35] The proposed letter didn't mention the Jews. Saul Friedländer sees this lack of willingness to take a public stand to the growing awareness of the mass exterminations in the East as being calculated because Faulhaber recorded in a memo his thoughts as to the proposed letter contents and his belief that raising "the Jewish question" and other matters would hurt the reputation of the German people and its government.[35] In his New Year's Eve sermon in 1938 Faulhaber commented: "That is one advantage of our time; in the highest office of the Reich we have the example of a simple and modest alcohol-and-nicotine-free way of life."[36] Also in 1938 the Nazis raided and turned upside down Faulhaber's office.[18] During Kristallnacht Faulhaber provided the Chief Rabbi of Munich a truck to save the synagogue's possessions before it was destroyed.[37] Pinchas Lapide opined that Faulhaber "preached half-heartedly against the desecration of Jewish prayer-houses" and objects that the truck was only provided at the behest of the pope.[38] Martin Rhonheimer, who, although he notes that Faulhaber "had long been known as a friend of the Jews", wrote of Faulhaber's Advent sermons: "It is clear that Faulhaber's steadfast opposition to Nazi racial theories was never intended as a defence of post-Christian Jewry or of his Jewish fellow citizens against their persecutors."[39] Despite Rhonheimer and Lapide's objection to the speeches as half-hearted, they nonetheless resulted in the arrival of uniformed Nazis at Faulhaber's home, shouting "Take the traitor to Dachau!" and breaking his shutters and window frames.[18]
Racial theory
The writer Sidney Ehler has written that Faulhaber's series of sermons, in December 1933, condemned "the fundamental errors contained in the racial theory and its 'German Christian' offshoot."
Some historians, while granting that Faulhaber objected to Nazi racism, assert that he insufficiently objected to antisemitism, asserting that he merely defended Judaism and the Old Testament, not sufficiently Jews themselves. Such historians have noted qualifying comments in his sermons regarding the acceptability of a "community of blood": "Blood and race... have participated in the shaping of German history."
- It is urgent that the public sale of such a heinous article, which is based on a Marxist forgery, be forbidden by the police and that the public be swiftly enlightened about this shameless lie.[29]
Lapide also notes, when the World Jewish Council heard of the supposed preaching of Faulhaber they sent a communication to him thanking him for his courageous words.[29] Faulhaber wrote back to them "protesting vigorously against the very mention of his name at a conference which demands a commercial boycott against Germany.[29]
According to
Faulhaber was a major contributor to the only Papal encyclical ever written in German (in the hopes of having a greater impact on the offenders), Mit brennender Sorge.[16]: 189 Faulhaber spent three nights working a draft which condemned the Nazi's idolization of race and state.[16]: 189 The encyclical sought to undercut the Nazi's attempt to alter Christianity to support racism: "The culmination of Revelation in the Gospel of Jesus Christ is final, is binding forever. This revelation has no room for addenda made by human hand, still less for an ersatz or substitute religion based on arbitrary revelations, which some contemporary advocates wish to derive from the so-called myth of blood and race." [27] One historian praised Faulhaber as "one of the most fearless" German churchmen who in pastoral letters and sermons "denounced in no uncertain terms the treatment of Jews, the theories of German christians, and various actions of the Nazis" and that he noted the "debt of Christianity to the Jews".[45]
Rabbi
Relations with Hitler
Faulhaber, like other members of the German Catholic hierarchy, desired to have " a working relationship with [–] government and found it difficult to believe when Hitler used them for his own propaganda purposes and then abandoned them with empty promises."[48]
Pinchas Lapide wrote that Faulhaber, in common with virtually all the German episcopacy, assured Hitler of their sincere cooperation.[29] On 24 April 1933, the Premier reported to the Bavarian Council of Ministers that Faulhaber had issued an order to the clergy to support the new Nazi regime in which Faulhaber had confidence.[49] On 12 March 1933, Faulhaber was received by Pope Pius XI in Rome. On his return he reported:
- After my recent experience in Rome in the highest circles, which I cannot reveal here, I must say that I found, despite everything, a greater tolerance with regard to the new government. ... Let us meditate on the words of the Holy Father, who in a consistory, without mentioning his name, indicated before the whole world in Adolf Hitler the statesman who first, after the Pope himself, has raised his voice against Bolshevism[50]
After the signing of the Concordat between Germany and the Holy See in 1933 Faulhaber sent a note of congratulations to Hitler:
- What the old parliaments and parties did not accomplish in 60 years, your statesmanlike foresight has achieved in six months. For Germany's prestige in East and West and before the whole world this handshake with the Papacy, the greatest moral power in the history of the world, is feat of immeasurable blessing.[51]
Faulhaber ended his note with a wish "coming from the bottom of my heart: May God preserve the Reich Chancellor for our people."[51] In June 1936, the German press reported the case of a Swiss Catholic who prayed for the death of Hitler and by extension accused all Catholics of sharing a similar inclination towards sedition. Faulhaber responded in a sermon: "A lunatic abroad has had an attack of madness – does this justify wholesale suspicion of the German Catholics? You are all witnesses for the fact that on all Sundays and holidays at the main service we pray in all churches for the Führer as we have promised in the Concordat. And now one can read in big letters of the papers at the street corners, 'They pray for Hitler's death!' We feel offended on account of this questioning of our loyalty to the state. We will today give an answer, a Christian answer: Catholic men, we will now pray together a paternoster for the life of the Führer. This is our answer."[52]
After the failed assassination attempt by Georg Elser he held a solemn mass celebrating Hitler's escape.[53][54]
Faulhaber meets Hitler near Berchtesgaden, November 1936
In August 1936, the German bishops met for their annual conference, at Fulda. Discussion of the Spanish Civil War dominated the proceedings. The German bishops fundamentally accepted the Nazi presentation of the role of Bolsheviks in this war – Goebbels's propaganda ministry instructed reporters to call the Republicans simply the Bolsheviks, and in a letter the joint episcopacy stated; "German unity should not be sacrificed to religious antagonism, quarrels, contempt and struggles. Rather our national power of resistance must be increased and strengthened so that not only may Europe be freed from Bolshevism by us, but also that the whole civilized world may be indebted to us."
Nuncio Cesare Orsenigo arranged for Faulhaber to have a private meeting with Hitler. On 4 November 1936, Faulhaber travelled to Hitler's mountain retreat near Berchtesgaden. According to Michael Burleigh's account of this meeting, Hitler dominated the conversation, expressing his disappointment in the Church's response to Nazi actions and dismissing the Reich's attacks on the Church – the meeting sputtering out in a reciprocal lack of understanding.[16]: 188 Historian Beth Griech-Polelle however, delivers a quite different account in which, following Faulhaber's own account, early tension eased as the meeting progressed and when Hitler had argued his goal was to protect the German people from congenitally afflicted criminals such as now wreak havoc in Spain Faulhaber had immediately replied: "The Church, Mr Chancellor, will not refuse the state the right to keep those pests away from the national community within the framework of moral law."
In his notes on the November 1936 meeting Faulhaber recorded that Hitler "spoke openly, confidentially, emotionally, at times in a spiritual way he lashed out at Bolshevism and at the Jews" saying "How the sub-humans, incited by the Jews, created havoc in Spain like beasts." Faulhaber noted "on this he was well informed. ... He would not miss the historical moment." Faulhaber recalled to Hitler how he had been present when Pope Pius XI said that Hitler was the first statesman who had agreed with the Pope about the danger of Bolshevism.[55] Friedländer comments that Faulhaber seemed to agree with Hitler's points by noting Faulhaber's comments "All of this was expressed by Hitler in a moving way in his great speech at the Nuremberg Party rally."[56] Hitler discussed with Faulhaber tensions between the Church and Party:
- Think about all this, Cardinal, and consult with other leaders of the Church how you can support the great undertaking of National Socialism to prevent the victory of Bolshevism and how you can achieve a peaceful relationship to the state. Either National Socialism and the church are both victorious or they perish together. Rest assured, I shall do away with all these small things that stand in the way of a harmonious co-operation. ... I do not wish to engage in horse trading. You know I am opposed to compromises, but let this be a last attempt.[57]
Faulhaber left the meeting convinced that "Hitler was deeply religious" and that "The Reich Chancellor undoubtedly lives in belief in God. ... He recognises Christianity as the builder of Western culture."[58] Some modern critics have painted the meeting as a failure on Faulhaber's part with regard to Jews. Michael Phayer, however, notes that Saul Friedländer, based on the what Phayer calls the "distorted" work of Ernst Klee, "tenuously links" Faulhaber with Nazi racism, but his own analysis of the text of Faulhaber's notes of the meeting leads him to reject this suggestion.[33]: 231, fn. 85 Phayer observes that the meeting was not about Jews but about church-state relations.[33]: 231
On 18 November, Faulhaber met with leading members of the German hierarchy of cardinals to ask them to warn their parishioners against the errors of communism. On 19 November,
When the timetable for this announcement fell through – suppressed for its reference to state violations against the Reich-Vatican Concordat – Faulhaber set to work on another draft that he submitted to the German bishops. On 24 December 1936, the German joint hierarchy ordered its priests to read the pastoral letter entitled On the Defense against Bolshevism, from all their pulpits on 3 January 1937. The letter pointed out that the Church's support for the Nazi battle against Bolshevism would be more effective if the Church were to enjoy the freedoms guaranteed by divine law and the Concordat.[60] Lewy asserts that the letter fulfilled the bishops' share of the bargain made with Hitler by declaring their support for Hitler's foreign policy and by encouraging the Catholic laity to have confidence in Hitlers leadership.[60] However, Hitler never kept his part of the "quid pro quo" as the Nazis were unsympathetic to the Church's desire for Catholic organisations and schools outside the direct control of the Nazis.[60]
"The pastoral letter's text revealed the capitulation of Faulhaber to Hitler's wishes : "Bolshevism has begun its march from Russia to the countries of Europe. ... the fateful hour has come for our nation and for the Christian culture of the Western world. ... the Führer and Chancellor Adolf Hitler saw the march of Bolshevism from afar and turned his mind and energies towards averting this enormous danger.. The German bishops consider it their duty to do their utmost to support the leader of the Reich with every available means in this defense." The bishops also warned Catholics they should not fall into discontent, as "such a mood has always provided fertile soil for Bolshevik sentiments."[61]
He also notes Faulhaber's remarks to the German bishops that the comments of "emigrants" regarding this pastoral letter were of no consequence ("we do not care a rap") and that they all knew who the "emigrants" referred to were. In Lewy's opinion Faulhaber is referring to Catholics who had left Germany.[62] The Dutch Catholic newspaper "Der Deutsche Weg" expressed disappointment of the pastoral letter: "We find it hard to understand that despite the events of 30 June [i.e. Night of the Long Knives], despite the inhuman brutalities perpetrated in concentration camps, despite the currency and defamation trials, despite the personal insults against individual princes of the Church, against the Holy Father [i.e., the Pope] and the entire Church, and in spite of all the hostile measures amounting to another Kulturkampf, ... the bishops find words of appreciation for what (next to Bolshevism) is their worst enemy."[63]
The French Catholic anti-Nazi newspaper Kulturkampf asserted that "if the Nazis would only stop their attacks against the Church, National socialism and the German Catholics could again be allies.[63] Paul Johnson describes Faulhaber as sharing in a common illusion of German Christians of a distinction between the Führer, whom he thought was well intentioned, and a certain number of Hitler's "evil associates".[64] After a plot had been uncovered to assassinate Hitler in 1943 Faulhaber was questioned by the Gestapo over his contacts with Carl Goerdeler who was involved with the generals' plan.[65] He was said to have vigorously condemned the assassination plot and to have affirmed his loyalty to the Führer.[66]
Opposition to Nazi policies
In June 1933, Faulhaber complained to Hitler about acts of violence against Catholic journeymen that had taken place in Munich and the arrest of almost one hundred priests.[67] He protested that the religious freedom of the church could be threatened by such acts even though the Church had made public expressions of loyalty to the state and a willingness to participate in it.[68] Later in the year he complained also to the Bavarian State Chancellery about curbs introduced by the new regime.[69] In June 1937, he condemned the arrest of the Jesuit priest Rupert Mayer during a sermon.[70] The Catholic Church opposed then, as now, sterilization. When the Nazis proposed introducing compulsory sterilization of people afflicted with certain diseases or disabilities in January 1934 he again protested.[71] The German Bishops asked that Catholics in relevant occupations should not be forced to act against their conscience and Church teachings.[71] The Nazis were hostile to the perceived criticism of the German bishops and accused them of encouraging disobedience.[72] Faulhaber responded by asserting:
- The bishops repeatedly and in no uncertain terms have declared their willingness to promote the peaceful cooperation of the Church and State. However, in those questions where a law of state conflicts with an eternal command of God, the bishops cannot through silence betray their holy office.[72]
In September 1939, Hitler issued an order that sanctioned the killing of people with incurable diseases. Euthanasia was, and still is, against Church teaching. The program was started in secret but when word leaked out Faulhaber was one of the German bishops who protested at the killings and wrote to Minister of Justice:
- I have deemed it my duty of conscience to speak out in this ethico-legal, non-political question, for as a Catholic bishop I may not remain silent when the preservation of the moral foundations of all public order is at stake.[73]
In April 1941, the Nazis proposed the removal of crucifixes from classrooms that resulted in an eruption of civil disobedience by ordinary Catholics that led to the dropping of the ban.[70] During the course of the disturbances Faulhaber added his criticism of the ban: "The German soldier is honoured publicly by being called a crusader against Bolshevism. This title of honour would not be deserved, if at the same time at home war is declared."
Annexation of Austria
In March 1938, the Nazis crossed the Austrian frontier and Austria was declared a province of the German Reich.[74] Previously Faulhaber had thought the ringing of Church bells for purely political reasons was not to be encouraged and he refused to order a peal of bells on the eve of the plebiscite[clarification needed] in March 1936.[75] (In February 1919 he had refused to allow the ringing of bells after Kurt Eisner, the Socialist Prime Minister of Bavaria, had been assassinated by a Catholic nobleman).[76] In the aftermath of the Anschluss Faulhaber recommended the issuing of a statement ordering the ringing of bells in Catholic Churches and exhorting the faithful on 10 April "in this hour of world historical significance, to pledge their fidelity to the Führer and Chancellor of the Reich, Adolf Hitler, and to pray for the peaceful cooperation of Church and State in the Greater German Reich." The bells were rung but the Bishops of Bavaria along with others omitted mention of Hitler.[77]
Invasion of Czechoslovakia
In October 1938, the Nazis crossed the border into Czechoslovakia and occupied the Sudetenland. Sharing in the widespread relief that war had now been averted Faulhaber suggested sending a telegram, in the name of the German Bishops Conference, to Hitler. Signed by Bertram it read:
- The great deed of safeguarding international peace moves the German episcopate, acting in the name of all Catholics of all the German dioceses, respectfully to tender congratulations and thanks and to order a festive peal of bells on Sunday.[78]
In 1944 Pope Pius XII wrote to Faulhaber indicating that in the event of a negotiated peace Germany should not have to give up Austria and the Sudeten province of Czechoslovakia.[33]: 58
War with the Soviet Union
In June 1941, the Nazis launched their attack on the Soviet Union which solidified the support of the episcopate for the struggle against Bolshevism and in one instance earned the praise of Reinhard Heydrich.[79] The confiscation of Church bells as part of the war effort was met by Faulhaber with: "for the dear fatherland we will make also this sacrifice if now it has become necessary for a successful end of the war and for the defeat of Bolshevism."[80] As the war in the East turned against the Nazis Faulhaber defended the Church against the Nazi charge that it had become lukewarm towards the cause:
- Nobody in his heart can possibly wish for an unsuccessful outcome of the war. Every reasonable person knows that in such a case the State and the Church, and organised society altogether, would be overturned by the Russian chaos.[81]
Negotiating the Concordat
Faulhaber was also involved with Cardinal Pacelli in the negotiations of the
- At a time when the heads of the major nations in the world faced the new Germany with reserve and considerable suspicion, the Catholic Church, the greatest moral power on earth, through the Concordat, expressed its confidence in the new German government. This was a deed of immeasurable significance for the reputation of the new government abroad.[88]
After the conclusion of the Concordat, Faulhaber coupled his comments regarding the agreement with his expectation that the German state would comply with it and, as historian Michael Burleigh writes, with an appeal for amnesty for victims in concentration camps – an appeal which Burleigh points out is not noted by Faulhaber's modern-day critics.[16]: 176
The bishops of Austria, Hitler's country of birth, but outside the control of Nazi repression at that time, publicly expressed their view of the Concordat, Nazism, and the situation in Germany in a letter of 23 December 1933: "The concordat recently concluded between the Holy See and Germany does not mean that the Catholic Church approves of the religious errors of Nazism. Everybody knows how tense is the situation between the Church and State in Germany. . . . The Catholic Church has never agreed with the three fundamental errors of Nazism, which are first, race madness, second, violent anti-Semitism, and third extreme nationalism." The Austrian bishops' letter, the New York Times noted, "is regarded as a challenge to national-socialism not only in Austria but also in Germany."[89]
In 1933 Faulhaber implicitly criticized the violent character of the new Nazi leadership by declaring: "A state based on right, which strives from the first for a peaceful solution, must win the victory over a state based on might, which seeks to gain right with bloody weapons." The speech was widely considered an act of opposition against Hitler's rule.[8]
In his Advent 1933 sermon, Faulhaber preached: "Let us not forget that we were saved not by German blood but by the blood of
In 1934 an unknown person fired two shots at the cardinal's study. In 1935 some Nazis called for the killing of Faulhaber during a public meeting.[34] In 1949 the council of the Landesverband der Israelitischen Kultusgemeinde in Bayern (Regional Union of Israelitic [Jewish] Communities in Bavaria) thanked Faulhaber with the following words:
As representatives of the Bavarian Jewish synagogues, we will never forget how you, honourable Mister Cardinal, in the years after 1933, with unseen courage, have defended the ethics of the Old Testament from your pulpits, and how you saved thousands of Jewish persons from terror and lethal violence.[90]
Catholic historians and publicists have sought to stress Faulhaber's actions as a committed anti-Nazi and regime critic. However, certain other critics have alleged his collusion. In 2017 the liberal secularist
Views on Communism
Cardinal Faulhaber had preached against
Postwar
Styles of Michael von Faulhaber | |
---|---|
His Eminence | |
Spoken style | Your Eminence |
Informal style | Cardinal |
See | Munich |
After the war, Faulhaber pleaded for Father Jozef Tiso, the president of the Slovak People's Party, which had actively persecuted Jews in 1941 and in 1944. Faulhaber described Tiso as a "prelate in good standing".[33]: 46 Tiso was hanged for war crimes and Vatican Radio refused to defend Tiso: "There are certain laws that must be obeyed no matter how much one loves his country." Michael Phayer blames Faulhaber's mistake on the failure of the Vatican to keep its prelates informed and described it as a "dead end for information about genocide."[33]: 46
After the war, the German Bishops Conference issued a statement that many Germans, including Catholics, had committed war crimes.[33]: 135 The most controversial section dealing with the issue of personal or collective guilt for the Holocaust caused a rift between the predominantly Catholic population of southern Germany and the Occupational Military Government-United States, the latter of which censored the bishops' letter. Faulhaber refused to publish a censored version.[33]: 136 Faulhaber also said that German Jews should be welcomed back to the country as they belonged there just as much as any other Germans, and he offered to pay for their transportation costs to Germany from Theresienstadt.[33]: 151 Faulhaber received expressions of gratitude from the Jewish Community Centre, who noted his well-meaning attitude shown to Jews in Munich during the years of persecution.[33]: 151 Faulhaber called antisemitism a scourge of mankind and gave the assurance to an Anglo-American group "that I will do all in my power to convince the Roman Catholics of Bavaria that they must tear out all remaining anti-Semitism from their hearts."[33]: 152 He said he would ask the Pope to issue a pastoral letter on antisemitism.[33]: 181 Michael Phayer is of the opinion that in practice Faulhaber, along with Cardinal Preysing, accomplished "little or nothing" of significance in attacking antisemitism because of the priorities of the Vatican and the envoy of Pope Pius XII, Bishop Aloysius Muench.[33]: 152
Faulhaber sharply criticized the American military occupation authorities for attempting to liberalize the German school system.[8]
Legacy
Different groups of people argue over Faulhaber's legacy. At the time, the Nazis reportedly considered Faulhaber a "friend of the Jews" and a Catholic "reactionary" (the term used by the Nazis to refer to individuals, especially traditionalist Christians, who did not accept the innovation of the
The topic has been raised in post-war sociopolitics between Catholics and Jews. In "We Remember: A Reflection of the Shoah", a declaration issued by the Vatican in 1998 under
Awards and decorations
- Grand Cross of Merit of the Federal Republic of Germany (1951)[15]
- Knight of the Order of Saint Hubert
- Iron Cross of 1914, 2nd class
- Military Merit Order, 1st class (Bavaria)
- Order of St. Alexander(Bulgaria)
References
- ^ Michael Kardinal von Faulhaber: Rede zum 62. Deutschen Katholikentag, München (1922).
- ^ Derek Hastings, Catholicism and the Roots of Nazism, Oxford, p. 104
- ^ Hubert Wolf, Pope and Devil: the Vatican's archives and the Third Reich, pp. 89–90, Harvard University Press, 31 May 2010; Hill, Roland, A time out of joint: A journey from Nazi Germany to post-war Britain, The Radcliffe Press, 30 October 2007.
- ISBN 0-253-34873-0; Rudolf Morsey: Fritz Gerlich– Ein früher Gegner Hitlers und des Nationalsozialismus. Verlag Ferdinand Schöningh, Paderborn u. a. 2016, p 232; Lewy, 1964, p. 181.; "A fearless voice", Rabbi Stephen S. Wise on Faulhaber. Blamires, Cyprian, World fascism: a historical encyclopedia, Volume 1, p. 231, ABC-CLIO, 2006.
- ^ Phayer, Michael, The Catholic Church and the Holocaust, 1930-1965, p. 15, Indiana Univ. Press 2001.
- ^ a b Rines, George Edwin, ed. (1920). Encyclopedia Americana. .
- ^ The Catholic Encyclopedia and its Makers, New York, The Encyclopedia Press, 1917, p. 55
- ^ a b c d "Speaking Symbol". Time Magazine. 23 June 1952.
- ISBN 978-0-19-933482-7.
faulhaber.
- ^ Robert Krieg, Catholic Theologians and Nazi Germany, p. 25.
- ^ Hubert Wolf, Pope and Devil: the Vatican's archives and the Third Reich, pp. 89–90, Harvard University Press, 31 May 2010.
- ^ Hill, Roland, A time out of joint: A journey from Nazi Germany to post-war Britain, The Radcliffe Press, 30 October 2007.
- ^ Antisemitism, Christian Ambivalence and the Holocaust, p. xvii.
- ^ Irvine, Wendell C. (November 1931). "Adolf Hitler / The Man and His Ideas". The Improvement Era. p. 13. Retrieved 13 November 2014.
- ^ a b Michael von Faulhaber, Encyclopædia Britannica Online. Encyclopædia Britannica, 2011. Web. 22 September 2011.
- ^ ISBN 978-0-06-175344-2.
- ^ Lewy, 1964, p. 274.
- ^ ISBN 978-1-57607-940-9.
- ^ a b Lewy, 1964, p. 7.
- ^ Lewy, 1964, p. 29.
- ^ Friedländer, 1997, p. 42.
- ^ Friedländer, 1997, p. 43.
- ISBN 978-0-230-11080-9
- ^ a b Friedlaender, Saul. (1997). "Consenting Elites, Threatened Elites". Chapter 2 in Nazi Germany and the Jews, Vol I – The Years of Persecution 1933–1939. New York. History-of-the-Holocaust.org. Retrieved 8 May 2005.
- ^ Friedländer, 1997, pp. 47–48.
- ^ Foreword, Judaism, Christianity & Germany, p. vii, Burns Oates & Washbourne Ltd, 1934.
- ^ a b c Allen, John L., Cardinal Ratzinger, p. 26, Continuum International Publishing 2000.
- ^ a b Friedländer, 1997, p. 48.
- ^ a b c d e f g Lapide, 1967, p. 106.
- ^ Philip Friedman, Their Brothers' Keepers (New York: Holocaust Library, 1978), p. 93.
- ISBN 9780393062960
- ^ Ryback, Timothy W., Hitler's private library: the books that shaped his life, p. 133, Random House Digital, Inc., 2008.
- ^ ISBN 978-0-253-33725-2.
- ^ a b Goldhagen v. Pius XII Archived 15 October 2013 at the Wayback Machine
- ^ a b Friedländer, 2007, p. 302.
- ^ Friedländer, 1997, p. 297.
- ^ a b Rychlak, World fascism: a historical encyclopedia, Volume 1, p. 231, ABC-CLIO, 2006.
- ^ Lapide, 1967, p. 114; cf Lewy, 1964, p. 284.
- ^ Rhonheimer, 2003.
- ^ Ehler, Sidney Z., Church and State Through the Centuries, p. 517, Biblo & Tannen Publishers, 1988.
- ^ Rychlak, World fascism: a historical encyclopedia, Volume 1, p. 231, ABC-CLIO, 2006.
- ^ Lewy, 1964, p. 275.
- ^ Rychlak,World fascism: a historical encyclopedia, Volume 1, p. 231, ABC-CLIO, 2006.
- ^ Lapide, 1967, p. 239; see also Lewy, 1964, p. 163.
- ^ Latourette, Kenneth Scott The Twentieth Century in Europe, pp. 181–2, Taylor and Francis 1973.
- Catholic League for Religious and Civil Rights(originally published 10 February 2003, The Weekly Standard).
- ^ Dill, Marshall, Germany: a modern history, p. 369, University of Michigan Press, 1970.
- ^ Antisemitism, Christian Ambivalence and the Holocaust, p. 133.
- ^ Lewy, 1964, p. 41.
- ^ Falconi, 1966, p. 194; Falconi notes that this "papal eulogy" would be remembered by the German bishops in a joint memorandum to Hitler on 20 August 1935, when it stated "In the face of this proclamation of the Pope's confidence, millions of men abroad, both Catholics and non-Catholics, have overcome their initial mistrust and accorded credit to your Government.", p. 194.
- ^ a b Lewy, 1964, p. 104.
- ^ Lewy, 1964, p. 310.
- ^ Indy Neidell, Hitler Almost Killed - WW2 - 011 10 November 1939, [1]
- ^ Spartacus Educational, Michael von Faulhaber, [2]
- ^ Lewy, 1964, p. 207.
- ^ Friedländer, 1997, pp. 183–184.
- ^ Lewy, 1964, p. 208.
- ISBN 978-0-14-103588-8
- ^ Lewy, 208.
- ^ a b c Lewy, 1964, p. 210.
- ^ Griech-Polelle, p. 130, Antisemitism, Christian Ambivalence and the Holocaust.
- ^ Lewy, 1964, pp. 209–210.
- ^ a b Lewy, 1964, p. 211.
- ^ Johnson, 1976, p. 482.
- ^ Lewy, 1964, p. 316.
- ^ Lewy, 1964, p. 317.
- ^ Lewy, 1964, pp. 101, 73.
- ^ Lewy, 1964, p. 102.
- ^ Lewy, 1964, p. 181.
- ^ a b Lewy, 1964, p. 315.
- ^ a b Lewy, 1964, p. 259.
- ^ a b Lewy, 1964, p. 260.
- ^ Lewy, 1964, pp. 264–265.
- ^ Lewy, 1964, p. 212.
- ^ Lewy, 1964, p. 213.
- ^ Lewy, 1964, p. 311.
- ^ Lewy, 1964, pp. 214–215.
- ^ Lewy, 1964, p. 218.
- ^ Lewy, 1964, p. 230.
- ^ Lewy, 1964, p. 231.
- ^ Lewy, 1964, p. 232.
- ^ See Lewy, 2000, pp. 72–3, 101–4.
- ^ Rabbi David G. Dalin, Ph.D The Myth of Hitler's Pope: Pope Pius XII and His Secret War Against Nazi Germany, p. 60. Regnery Publishing, Inc. (25 July 2005)
- ^ a b Johnson, 1976, p. 481.
- ^ Rychlak, 2000, p. 330, fn. 107.
- ^ The Record of Pius XII's Opposition to Hitler. Catholic Culture.
- ^ Lapide, p. 102.
- ISBN 978-0-618-21908-7
- ^ New York Times, "Austrian Bishops Oppose the Nazis: Bid Catholics Support Dollfuss Regime to Avert Situation Like That in Germany". 23 December 1933, p. 8.
- ^ Als Vertreter der Bayerisches Kultusgemeinden werden wir nie vergessen, wie Sie, verehrter Herr Kardinal, in den Jahren ab 1933 mit einem Mut sondergleichen die Ethik des Alten Testaments von der Kanzel verteidigten und Tausende jüdischer Menschen vor dem Terror und der Gewalt geschützt haben. In: Peter Pfister, Susanne Kornacker, Volker Laube (ed.) (2002). Kardinal Michael von Faulhaber 1869–1952. Eine Ausstellung des Archivs des Erzbistums München und Freising, des Bayerischen Hauptstaatarchivs und des Stadtarchivs München zum 50. Todestag. Generaldirektion der Staatlichen Archive Bayerns: Munich, pp. 18–20.
- ^ "bfg bayern antisemit und hitler". Archived from the original on 20 September 2020. Retrieved 11 June 2019.
- ^ Peter Pfister, Susanne Kornacker, Volker Laube (ed.) (2002). Kardinal Michael von Faulhaber 1869–1952. Eine Ausstellung des Archivs des Erzbistums München und Freising, des Bayerischen Hauptstaatarchivs und des Stadtarchivs München zum 50. Todestag. Generaldirektion der Staatlichen Archive Bayerns: Munich, pp. 18–20.
- ^ Rychlak, p. 77.
- ^ a b c Carroll, 2001, p. 683, fn. 23.
Works cited
- "Nazi Germany and the Jews", Saul Friedländer, 1997, Weidenfeld and Nicolson, ISBN 0-297-81882-1
- "ISBN 978-0-297-81877-9
- "The Catholic Church and Nazi Germany", Guenter Lewy, 1964, Weidenfeld and Nicolson
- Lewy, Guenter (2000) The Catholic Church and Nazi Germany. New York: Da Capo Press; ISBN 0-306-80931-1. Amazon Books. Retrieved 8 May 2005.
- "Three Popes and the Jews", Pinchas Lapide, 1967, Hawthorn Books
- Phayer, Michael (2000). ISBN 0-253-33725-9.
- Rhonheimer, Martin (November 2003). "The Holocaust: What Was Not Said". First Things Magazine. Archived from the original on 16 October 2009.
- "A History of Christianity", Paul Johnson, 1976, Athenium, ISBN 0-689-70591-3
- "Hitler the War and the Pope", Ronald J. Rychlak, 2000, Our Sunday Visitor, ISBN 0-87973-217-2
Further reading
- "ISBN 0-300-08487-0
External links
- Kardinal-Faulhaber-Archiv des Erzbistums München-Freising
- Time's Magazine's Obituary of von Faulhaber