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Controversial Concordats offers an engaging survey of the relationship of the Roman Catholic Church with three dictatorial figures in the nineteenth and twentieth centuries: Napoleon, Mussolini, and Hitler. The essays reveal that the papacy not only played a key role in determining church-state relations in particular countries, but also greatly influenced the general course of international relations and modern history from the era of the French Revolution to the age of dictators and World War II.
This volume examines the concordats signed by Pope Pius VII and his Secretary of State Consalvi with Napoleonic France in 1801; the concordat concluded by Pius XI and Cardinal Gasparri with Fascist Italy in 1929; and that signed by Pius XI and Cardinal Pacelli with the Third Reich in 1933. In addition to tracing the evolution of these crucial agreements, the contributors assess their consequences at home and abroad, their impact on the universal Church and the Catholic faith, and their effect on European and international developments.
A complete bibliography-divided into three parts corresponding to the periods examined-offers a historiographical overview of the sources for each of the agreements. It also provides important references on the broad issue of church-state relations in the nineteenth and twentieth centuries.
ABOUT THE EDITOR:
Frank J. Coppa is professor of history and director of the doctoral program in modern world history at St. John's University, New York. He is the author or editor of numerous works, including The Origins of the Italian War of Independence, The Dictionary of Modern Italian History, and Modern Italian History: An Annotated Bibliography.
THE CONTRIBUTORS:
In addition to the editor, the contributors are: Joseph A. Biesinger, William Roberts, Stewart A. Stehlin, and John Zeender.
PRAISE FOR THE BOOK:
"A welcome attempt to get the historical record right regarding the Vatican's relationship with the dictators of Europe. It is exceptionally fair, accurate, and comprehensive."―Crisis
"[A] valuable compendium of essays on Napoleon's, Mussolini's, and Hitler's concordats with the Vatican."―New York Review of Books
"A refreshingly scholarly account of concordats in general and three concordats in particular. Engagingly written to appeal to both the specialist and the general reader, this book offers insights into the accords that the popular press does not."―America
"The essays in this book will be of particular interest to students and the general reading public, since they are based largely on secondary literature. The book will be an invaluable aid for teaching, since the essays are well presented, can be linked with the included texts of the concordats, and provide a basis for comparative study and discussion. The bibliography is extensive and there is an especially valuable annotated bibliography for the section on the German concordat. . . . [A] valuable contribution . . . for those interested in a comparative study of Church-State relations in the modern period."―Catholic Historical Review
"These fine essays have an inner coherence that helps disclose the ongoing church-state tensions that have affected post-1789 European history, and they help illuminate the Vatican's ongoing political and pastoral mission in dealing with the secular world."―Church History
"This book offers much-needed historical perspective on the Papacy's treaties with Napoleon, Mussolini, and Hitler . . . The contributors provide balanced historiographical assessments of each treaty. Readers will appreciate having clear English-language translations of all three concordats brought together within one volume."―Prof. Steven White, Mount St. Mary's College & Seminary
"Although co
- Sales Rank: #2650692 in Books
- Brand: Brand: Catholic Univ of Amer Pr
- Published on: 1999-05-01
- Original language: English
- Number of items: 1
- Dimensions: 8.50" h x .58" w x 5.51" l, .80 pounds
- Binding: Paperback
- 258 pages
- Used Book in Good Condition
Review
[A] valuable compendium of essays on Napoleon's, Mussolini's and Hitler's concordats with the Vatican."--New York Review of Books "A welcome attempt to get the historical record right regarding the Vatican's relationship with the dictators of Europe. It is exceptionally fair, accurate and comprehensive."
Language Notes
Text: English (translation)
Original Language: French, German, Italian, Latin
About the Author
Frank J. Coppa is professor of history and director of the doctoral program in modern world history at St. John's University, New York. He is the author or editor of numerous works, including The Origins of the Italian War of Independence, The Dictionary of Modern Italian History, and Modern Italian History: An Annotated Bibliography.
Most helpful customer reviews
3 of 3 people found the following review helpful.
This book rewards the reader by broadening the focus on subjects that are easily misrepresented in isolation
By Peter S. Bradley
This book brilliantly demonstrates how much is lost in our understanding by taking too narrow a focus, and how much can be gained by taking in more context. This book takes an in-depth examination of the three "controversial concordats" of the title - the 1801 Concordat between Napoleon and Pius VII, the Concordat of 1929 between Fascist Italy and Pius XI, and the Reich Concordat of 1933 between Nazi Germany and Pius XI - and also provides an introductory overview and a conclusion summarizing the lessons of the Concordats in terms of wins and losses. The various chapters are written by different historians, so there is a rewarding mélange of views.
Because of the modern fascination with describing Pius XII as a kind of crypto-Nazi, my focus has been on the Reich Concordat. The idea that Cardinal Pacelli, the future Pius XII, as the Secretary of State for Pius XI, propped up the Nazi regime in order to pursue his Machievellian project of centralizing power in the Vatican is the theme of John Cornwell's noxious Hitler's Pope: The Secret History of Pius XII. After reading that book, my conclusion was that Cornwell was an ignorant polemicist. After reading this book, I have to say that Cornwell is even more ignorant and more of a dishonest polemicist than I previously thought. The historical continuity of the Vatican with prior Concordats, and the prior experience of the Vatican Concordats, destroy Cornwell's thesis that Pacelli was doing anything novel or exceptional.
The first Concordat that the book addresses is the 1801 Concordat with Napoleon. I have to confess that my knowledge of the Gallican Church was virtually non-existent prior to last week, before I read Klaus Schatz Papal Primacy (Theology), which dovetails nicely with this book. What I didn't know was that the French Gallican Church was truly a national church where the French government selected bishops and priests and the Gallican Church claimed a right to ignore the pope's teachings on faith and morals. The French Revolution upset this order when the Republic imposed even tighter control on the Gallican Church for political purposes. It seems that there is a historical law that people prefer "the pope at a distance" to the one directly above them, and the reaction was to push the French Church into the orbit of Rome.
The author of this section, William Roberts, explains that although the Napoleonic Concordat looked initially like a victory for Napoleon, over time it was a Catholic victory. Napoleon received legitimacy for his reign and was able to wind down the civil war against Catholics, in the Vendee and internationally (Napoleon would complain that the opposition to him was run by 67 bishops in England), with the Concordat. He also got the right to nominate bishops. The pope, on the other hand, received recognition of his right to force the entire Gallican separatist hierarchy to resign, something prior popes would never have been able to dream of accomplishing. The pope was also authorized to redefine diocesan boundaries with Napoleon's support. The pope was also able to stymie Napoleon's nominations by simply not acting on them. The net result was that a new hierarchy loyal to the Vatican was put in place.
The Napoleonic Concordat remained in place for over 100 years. During that time, the succeeding French governments paid the salaries of the church in return for the appropriation of church property during the Revolution. During that time, there were internal French developments, including successive bouts of anti-clericalism, that pushed the French church further and further in the "ultramontane" direction, such that by the 20th Century, the French and the French church were completely loyal to the papacy, perhaps for the first time in their history.
The 1929 Concordat with Mussolini's Italy is addressed Frank J. Coppa. This is the necessary prelude to the Reich Concordat. As with Napoleon, Mussolini sought legitimate his regime and neutralize his Catholic flank. In addition, it seems that the 50 year old impasse over papal claims to Rome were as vexing a question for the Italian state as for the papacy. That it was Mussolini that resolved the impasse is surprising in that Mussolini was an atheist and anti-clerical, and he had to alienate the anti-clerical "syndicalist" wing of his party to accomplish the Concordat. He hoped to use the Concordat to eventually subvert the Church into an arm of the state. Mussolini did get the advantage of getting the agreement that the Catholic Church, Catholic priests and the Catholic Popular Party of Italy would stay out of politics. It seems that while this gave Mussolini some breathing room, it didn't solve his "Catholic problem" as the Church used the legal basis of the Concordat to protest Fascist policies where they intruded on the Church.
In addition, the legal rights of the Church, vouched for by international law, undermined the Fascist claim to total allegiance of Italians. (p. 108.) Further, the Church condemned Fascist racialist policies, including its laws prohibiting "Aryan Italians" from marrying other "races," as contrary to Christian principles. (p. 116 - 117.)
In the long run, the Concordat of 1929 worked to the advantage of the Church and Italy. Article 43 of the Concordat protected Catholic Action organizations, which protected the cadre who would form the liberal Christian Democrat party that reconstructed Italy after World War II.
In light of the prior experiences, Pius XI's negotiation of the Reich Concordat of 1933 takes on a new light. The result, however, was different because, as the author of this section Joseph Biesinger points out, German Nazis were not Italian Fascists and never had any intention to adhere to the promises of their Concordat.
Biesinger's book is a useful counter to many aggressively propagated internet myths. Hitler was not Catholic ("Hitler, though, nominally a Catholic, was not a Christian and had abandoned his Catholic faith in both doctrine and practice." (p. 123.).) Hitler hypocritically identified himself as a Catholic. (p. 125.) The German Catholic Bishops statement of June 1933 was viewed as a clear "no" to the Nazis and their ideology. (p. 127.) Catholic bishops banned Catholics from participating in the Nazi party prior to the 1933. (p. 122, 129.) However, German bishops were feeling internal pressure to come to a modus vivendi with the victorious Nazis who had obtained power lawfully, which rendered any papal pressure academic. ( p. 129 - 130) The Concordat was negotiated quickly because the negotiator, Kass, who was also the head of the Catholic Center Party, already had experience from having negotiated Concordats with Baden and Prussia. (p. 132.) The Center Party dissolved on its own, thereby removing leverage from the papacy. (p. 136.) The German Catholic Church was being pressured throughout this period by the arrest of priests. (p. 137.) When the Catholic Bavarian People's Party didn't dissolve, the Nazis arrested 2,000 of its members. (p. 143.) The Vatican and German Bishops repeatedly but unsuccessfully protested Nazi violations of the Concordat and violations of human rights. (See p. 170.) Although these protests were ineffective, they did lead the Nazi hierarchy, including Bormann, Heydrich and Himmler to define the Catholic Church as being an opponent of the Nazi regime. (p. 158.) The Nazi's second phase, starting in 1936, was to remove Catholicism from the life of every individual. (p. 156.) A public protest of deportation was "unlikely" to have been successful and "probably" would have led to reprisals. (p. 167.) The reprisals against Catholic priests between 1933 and 1945 were substantial: one third of the secular clergy, or 7,155 priests, and one-fifth of religious orders, or 866, were subjected to coercive measures. (p. 170.) Biesinger writes:
"It is estimated that about one-third, or 34.5 percent, of the total offenses prosecuted (22,703) involved criticism of the regime, political unreliability, and behavior hostile to the state. Out of some 1,860 priests in the archdiocese of Cologne, some sisty were interned for a considerable time. Of all the German clergy interned, 418 died while interned; from Cologne twenty died, from Munchen-Freising fourteen, from Breslau thirty-seven and the largest group (fifty-seven) from Sudetentland." (p. 170.)
(See also Resisting the Third Reich: The Catholic Clergy in Hitler's Berlin.)
"Had Hitler won the war, the destruction of the institutional Church was high on his priority list." (p. 178.)
The Reich Concordat failed in many ways. First, the Nazis had no intention of honoring it. Second, the attempt to enforce the Concordat through petitions may have derailed Catholics from opposing the Nazi regime, albeit how successful such an opposition would have been is speculative. Third, the Concordat meant the end of Catholic political opposition to the Nazis, albeit as the example of the Bavarian People's Party suggests, that was probably not really in the cards anyhow.
Nonetheless, the price of admission from this book is that the Reich Concordat does not look as inexplicable in the light of history. The Church had dealt with noxious leaders before through Concordats and had found that they did provide an effective legal basis for protecting Catholic claims. This would change with Hitler and the Nazis, however, because the Nazis felt no compunction to honor any commitment or to respect international law.
This is an excellent book. It is well-written and informative. I recommend it to anyone who wants to get information that is full of anti-Catholic myths and tropes.
1 of 1 people found the following review helpful.
An Essential Reference
By Ann Lackey
Truly an outstanding reference for anyone interested in this time frame and subject matter. The inclusion of the Napoleonic Concordat gives a much needed historical perspective as to why the Church pursued concordats through the twentieth century. The other part can be understood by reading Kertzer's Prisoner of the Vatican.
What intrigued me was the European version of "separation of church and state." While we as Americans employ it for protection of individual rights to freely exercise our beliefs, they employed it for state/totalitarian control over their conquered many. It's a battle of church versus conqueror. Concordats became the Church's way of losing the battle, but surviving the war.
1 of 1 people found the following review helpful.
Good overview of Vatican diplomacy with powerful dictators
By William J. Shepherd
Good overview by several noted scholars of the Vatican's political relationship with powerful dictators of influential European states, ranging from Napoleon and France to Fascist Italy and Nazi Germany. The concordat was a Vatican document used from the 12th century until the 20th century, culminating during the interwar years, and now somewhat outmoded since the death of Pius XII in 1958 and the changes of the Vatican II Council thereafter focusing more on the spiritual rather than the temporal aspects of the Vatican's role in the world.
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