1 Introduction Recent scholarship on the sermons of the oppositional Confessing Church in Nazi Germany reveal occasional public criticisms against the regime and its ideology and policies. 2 This research reveals significant yet limited attempts to challenge the dominance of the Nazi state, at
The Nazi Secret Police and Sermons of Opposition
William S. Skiles
) as particularly undesirable, interning them and readily handing them over to the Germans when asked. From 1941, Vichy collaborated with the gathering Nazi extermination of European Jews, especially as regarding “foreign Jews” on French soil. At that time, approximately 320,000 Jews lived in France
. 24 Some of his strongest statements were against accusations of collective guilt for the death of Jesus that were charged to the Jewish people. Did that sensitivity reflect on some level a resistance to the collective guilt being ascribed to the German people for the crimes of Nazism? Another
“I think that I give thanks every day—and if I don’t, I should confess that sin—for the fact that I was born into the post-Vatican ii church”: A Conversation with David M. Neuhaus, S.J.
David M. Neuhaus S.J.
Africa—my parents fled Nazi Germany in the 1930s—and growing up as a Jewish child received a rigorous Jewish education. We were not a practicing family, but our Jewish identity was very important. I think, like many Jews in the world today, the primary basis of our Jewish identity was culture and history
-ups for printing illustrations. 32 He also set down his life-experiences in a long Memorial testamentaire, which appeared posthumously. The first part was written in Germany as the chaplain had spent, at the behest of Spinola, some months in the Palatinate at the beginning of the Thirty Years’ War
Jesuits, both victims of World War Two, are being considered for canonization—Blessed Rupert Mayer, who died after a period of internment under the Nazis, and Archbishop Eduard Profittlich, who died in a Soviet camp. The prominence of German Jesuits is all the more impressive when one realizes that the
Beth Ann Griech-Polelle
month before the invasion of the Soviet Union by Nazi forces, the German Army High Command received a declaration from Chancellor Adolf Hitler (1889–1945, as chancellor 1933–45) that men serving in the Wehrmacht from the Society of Jesus (Jesuits) were “morally unfit” to fight in the coming invasion
Oxford: Oxford University Press, 2015. Pp. 306. Hb, $99. The Jesuit Law of 1872 is one of eight case studies examined in this monograph on mass expulsions in Imperial Germany. Coming at the start of the Kulturkampf , the law banned Jesuit houses, allowed for the expulsion of individual
toward criticism of their conduct during the Nazi years. The criticism was voiced by Dr. Eugen Kogon (1903–87), the German Catholic writer who had composed the first major analysis of the Auschwitz concentration camp in his well-known volume published in 1946 as Der SS -Staat and translated into
Cologne stressed that Neuhäusler’s book Kreuz und Hakenkreuz sufficiently proved that the German bishops had carried on a determined struggle against National Socialism. 3 It was impossible during the Nazi regime, the cardinal said, to make this struggle publicly known, for in view of the brutality