From Publishers Weekly
Phayer makes an important addition to the literature of Holocaust studies: he provides evidence that Pope Pius XII (who reigned over the Catholic Church from 1939 to 1958) knew in early 1942 what was happening to Europe's Jews (and to non-Jews in Croatia and Poland)Ayet he remained silent. The pope, he argues, was a Germanophile who had been schooled as a diplomat: treaties (particularly one he'd drafted between Germany and Rome in 1933) and the Communist threat were his main priorities. Protection of Vatican City from Allied or Axis bombs was another. Phayer contends that, had the pope resisted the Nazis and informed his flockAeither overtly or through existing secret channelsAabout what was happening, there would have been many more Catholic rescuers and fewer collaborators than there were. Phayer also details the Church's postwar policies; it played its part in helping Nazis escape justice, he contends, rather than support efforts to force Germany to pay reparations to survivors. Phayer, however, doesn't only describe the years of Pius XII; he contrasts him with Pope Pius XI and Pope John XXIII (who respectively preceded and followed him), and in doing so he makes a forceful point about the difference strong leadership can make. Both Pius XI and John XXIII used their positions of infallibility to openly and publicly encourage cordiality and acceptance of Jews, culminating in the Church's 1965 declaration that the Jews were not responsible for crucifying Jesus. Pius XII, says Phayer, was in contrast a weak leader and a cowardly oneAand the author argues that, given the conditions under which he served, his lack of courage proved devastating.
Copyright 2000 Reed Business Information, Inc. --Ce texte fait référence à une édition épuisée ou non disponible de ce titre.
Copyright 2000 Reed Business Information, Inc. --Ce texte fait référence à une édition épuisée ou non disponible de ce titre.
Booklist
Marquette University historian Phayer has written about the role of Christian women in challenging Nazi Germany's "final solution." Here, he addresses the current debate over Pope Pius XII's role, partly by insisting the appropriate question is not "What did the pope do?" but "What did the church do?" Phayer broadens the discussion, devoting seven chapters to the Holocaust years and five to the postwar era. The first section considers prewar Catholic attitudes toward Jews; the Vatican's failure to respond to early genocide in Poland and Croatia; priorities that conditioned Pius XII's reaction to the Holocaust; and the responses of European bishops and of Catholics engaged in organized resistance. The second section addresses Vatican resistance to U.S. denazification efforts; priorities that conditioned Pius' postwar actions; interaction between Catholics and Jews after the war; and the rethinking that culminated in the rejection of anti-Semitism at the Second Vatican Council. Phayer's broader focus is valuable but will not likely overcome interest in "What did the pope do?" so long as many within the church are urging rapid canonization of Pius XII. Mary Carroll
Copyright © American Library Association. All rights reserved --Ce texte fait référence à une édition épuisée ou non disponible de ce titre.
Copyright © American Library Association. All rights reserved --Ce texte fait référence à une édition épuisée ou non disponible de ce titre.
