A European Culture War in the Twentieth Century? Antic-Catholicism and Anti-Bolshevism between Moscow, Berlin, and the Vatican 1922 to 1933

The term “culture war” has become a generic expression for secular-catholic conflicts across nineteenth-century Europe. Yet, if measured by acts of violence, anticlericalism peaked in the years between 1927 and 1939, when thousands of Catholic priests and believers were imprisoned or executed and hundreds of churches razed in Mexico, Spain and Russia. This essay argues that not only in these three countries, but indeed across Europe a culture war raged in the interwar period. It takes, as a case study, the interaction of communist and Catholic actors located in the Vatican, the Soviet Union, and Germany in the period between the beginning of the Pontificate of Pius XI in 1922 and Hitler’s appointment as chancellor of Germany in 1933. Using correspondence and reports from the Vatican archives, this essay shows how Papal officials and communist leaders each sought to mobilize the German populace to achieve their own diplomatic ends. German Catholics and communists gladly responded to the call to arms that sounded from Rome and Moscow in 1930, but they did so also to further their own domestic goals. The case study shows how national contexts inflected the transnational dynamics of radical anti-Catholicism in interwar Europe. In the end, agitation against “godlessness” did not lead to the return of a “Christian State” desired by many conservative Christians. Instead, the culture war further destabilized the republic and added a religious dimension to a landscape well suited to National Socialist efforts to reach a Christian population otherwise mistrustful of its völkisch and anticlerical elements.

L'ascendant du double dans Les Caves du Vatican et dans Les Faux-Monnayeurs d’André Gide : personnages et narration

Ce travail explore la dualité telle qu’elle se présente dans deux ouvrages d’André Gide, Les Caves du Vatican et Les Faux-Monnayeurs. Thème majeur de la littérature, le double ne cesse d’illustrer les différentes tensions qui se créent et se combattent chez une seule et même personne. Souvent représenté physiquement dans la littérature du XIXe siècle à la suite de la figure du Doppelgänger, le double chez Gide se complexifie : plus subtil, il se manifeste de manière psychologique. La dualité se présente de deux manières dans les écrits d’André Gide : chez les personnages et à travers la narration. Par l’étude des contradictions et des inconséquences des personnages, de la représentation de la dualité chez différents personnages, de leur dédoublement et de leurs doubles discours, il sera possible de constater à quel point les personnages structurent la dualité. L’analyse de l’identité des narrateurs, de leurs interventions et des figures de rhétorique qu’ils emploient permettra également de comprendre que plus ils se révèlent, plus ils se complexifient.

What does it mean to be a Catholic? Has this changed since Vatican II?

What constitutes a Catholic sensibility? Is this unchanging, or are there differing definitions pre- and post-Vatican II? Is the Catholicism expressed in the writings of Gerard Manley Hopkins, John Henry Newman, Hilaire Belloc, and others before Vatican II, the Catholicism of today?

The international legal status of the Vatican/Holy See complex

This article offers a re-examination of the international legal status of what is here termed the Vatican/Holy See complex (VHS), focusing on claims to statehood. The problematic ‘effect’ of Vatican City, of the Holy See, of the papacy and of associated entities is interrogated at the level of international law, entering as little as possible into administrative or theological distinctions. The various grounds cited as supporting status amounting to statehood are argued to be inadequate. The continuing exchange of representatives with states by the VHS is missionary and hierarchical in character and is reflective neither of the reciprocity of peers nor of customary obligation going to law. Agreements entered into by the papacy with the Kingdom of Italy (the Lateran Pacts) in 1929, relating to the status of the geographical territory known as Vatican City, cannot be determinative of international status. Nor can membership of international agreements and organizations confer a status amounting to statehood. Events and practices since 1929 have not substantially altered international status as of 1870. The Roman Catholic Church is but one of many faith-based international movements, and since the eclipse of the papal state nearly one-and-a-half centuries ago, the status in international law of its temporal headquarters in Rome should not be privileged.

Deux élégies du Vatican : extrait [Auszug]

par Arsène Darmesteter

“An Italian of the Vatican type” : The Roman formation of Cardinal Paul Cullen, Archbishop of Dublin

Peer reviewed

Information Guide: Vatican. August 2016

A guide to information sources on the Vatican City, with hyperlinks to information within European Sources Online and on external websites (For other language versions of this record click on the original url)