Germany–Holy See relations

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Germany-Vatican relations
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Formal diplomatic relations between the Holy See and the current Federal Republic of Germany date to the 1951 and the end of the Allied occupation. Historically the Vatican has carried out foreign relations through nuncios, beginning with the Apostolic Nuncio to Cologne and the Apostolic Nuncio to Austria. Following the dissolution of the Holy Roman Empire and the Congress of Vienna, an Apostolic Nuncio to Bavaria replaced that of Cologne and that mission remained in Munich through several governments. From 1920 the Bavarian mission existed alongside the Apostolic Nuncio to Germany in Berlin, with which it was merged in 1934.

Contents

Current relations

Former Pope Benedict XVI (Joseph Ratzinger) was a German (from Bavaria).

In 2009, German Chancellor Angela Merkel, in her nine-page address at the Bavarian Catholic Academy's conference on "Political Action based on Christian Responsibility," noted that Benedict XVI's new encyclical Caritas in Veritate points to the way forward in the Great Recession.

She was particularly impressed by the passage that read: "The primary capital to be safeguarded and valued is man, the human person in his or her integrity." [1]

Historical relations

Middle Ages

As soon as 496, Frankish King Clovis I was baptized together with many members of his household. In contrast to the eastern German tribes, who became Arian Christians, he became a Catholic. Following the example of their king, many Franks were baptized too, but their Catholicism was mixed with pagan rites. [2]

The investiture controversy was the most significant conflict between Church and state in medieval Europe. In the 11th and 12th centuries, a series of popes challenged the authority of European monarchies over control of appointments, or investitures, of church officials such as bishops and abbots.

Early modern history

On September 25, 1555, Charles V, Holy Roman Emperor and the forces of the Schmalkaldic League signed the Peace of Augsburg to officially end the religious wars between the Catholics and the Protestants. This treaty legalized the partitioning of the Holy Roman Empire into Catholic and Protestant territories.

Under the treaty, the religion of the ruler (either Lutheranism or Catholicism) determined the religion of his subjects. This policy is widely referred to by the Latin phrase, cuius regio, eius religio ("whose reign, his religion", or "in the prince's land, the prince's religion"). Families were given a period in which they were free to emigrate to regions where their desired religion prevailed.

Modern history

 Timeline of Apostolic nunciatures to German courts, lands, states and federations
Westphalian System
German Federal Act
German division
1500
1525
1550
1575
1600
1625
1650
1675
1700
1725
1750
1775
1800
1825
1850
1875
1900
1925
1950
1975
2000
2025
2050
2075
2100
HRE Court, Upper Germany and Austria (Vienna)
HRE Diet (Regensburg, Resident in Vienna)
end HRE (incl. German Kingdom)
Bavaria, all German states (Munich)
Prussia (Berlin)
German Reich (Berlin)
end German Reich
FR West Germany (Bonn)
FR Germany (Berlin)
mayority Roman-Catholic
mayority Lutheran (or formerly mayority Lutheran respectively)

Post-French revolution era

In the war of the First Coalition, revolutionary France defeated the coalition of Prussia, Austria, Spain, and Britain. One result was the cession of the Rhineland to France by the Treaty of Basel in 1795.

Eight years later, in 1803, to compensate the princes of the annexed territories, a set of mediatisations was carried out, which brought about a major redistribution of territorial sovereignty within the Empire. [3] [4]

Kulturkampf

Between Berlin and Rome, Bismarck (left) confronts the Pope, 1875 Kladderadatsch 1875 - Zwischen Berlin und Rom.png
Between Berlin and Rome, Bismarck (left) confronts the Pope, 1875

A main theme of European history in the 18th and especially 19th century was the secularization of society which was vehemently opposed by the Catholic Church. In Germany, this process had its first culmination in the German revolutions of 1848–49 and, after their suppression, gained new momentum with the establishment of liberal governments in various German states in the 1850s and 1860s and in the empire in the 1870s. The Catholic Church, an outspoken opponent of Liberalism, had opposed German unification under predominantly Protestant Prussian leadership and the Church was seen as defending the oppressed Catholic Polish minority which German nationalists saw as a threat. Therefore, Chancellor Bismarck regarded the Church as a threat to the newly founded empire, especially after establishment of a Catholic political party which became a strong opposition in parliament. The Liberals, particularly in light of new Catholic dogmas promulgated under Pope Pius IX in the 1860s and at the Council of 1870, had always considered the Catholic Church as an enemy of progress.

Laws enacted in the state of Prussia and in the empire in the early 1870s to curb Catholic influence in public affairs met with open resistance of the Church leading to heated public debates in the media and in the parliaments during which the term “Kulturkampf” gained widespread currency. Diplomatic ties with the Vatican were cut and additional laws were passed to quell Catholic opposition. This only resulted in more support by the Catholic population and more resistance by the Church. During the Kulturkampf, four bishops and 185 priests in defiance of the laws were trialed and imprisoned and many more were fined or went into exile.

After the death of Pius IX in 1878, Bismarck took up negotiations with more conciliatory Pope Leo XIII who proclaimed the end of the Kulturkampf on 23 May 1887. [5] [6] [7] [8] [9]

Third Reich

After it failed to seize control of the Bavarian state in 1923, the nascent Nazi Party, by that time sharing the Bavarian bishops' view about the incompatibility of National Socialism and Christianity, no longer wanted to court Catholics. [10]

Hitler wanted to broaden its base. The Party leadership became anti-Catholic (especially attacking the bishops) and its inherent anti-Semitism became more virulent. To counter this, the bishops adopted a conditional ban or prohibition in regard to Catholic membership in the Party, which later (as Nazism spread throughout Germany) varied from diocese to diocese. [11]

Signing of the Reichskonkordat on 20 July 1933. From left to right: German prelate Ludwig Kaas, German Vice-Chancellor Franz von Papen, representing Germany, Monsignor Giuseppe Pizzardo, Cardinal Pacelli, Monsignor Alfredo Ottaviani, German ambassador Rudolf Buttmann. Bundesarchiv Bild 183-R24391, Konkordatsunterzeichnung in Rom.jpg
Signing of the Reichskonkordat on 20 July 1933. From left to right: German prelate Ludwig Kaas, German Vice-Chancellor Franz von Papen, representing Germany, Monsignor Giuseppe Pizzardo, Cardinal Pacelli, Monsignor Alfredo Ottaviani, German ambassador Rudolf Buttmann.

Pius XI was eager to negotiate concordats with any country that was willing to do so, thinking that written treaties were the best way to protect the Church's rights against governments increasingly inclined to interfere in such matters. Twelve concordats were signed during his reign with various types of governments, including some German state governments. When Hitler became Chancellor of Germany in January 1933 and asked for a concordat, Pius XI accepted. Negotiations were conducted on his behalf by Cardinal Eugenio Pacelli, who later became Pope Pius XII (1939–1958). The Reichskonkordat was signed by Pacelli and by the German government in June 1933 and included guarantees of liberty for the Church, independence for Catholic organisations and youth groups, and religious teaching in schools. [12] The German bishops wanted the concordat, and its swift passage gave the new Nazi regime a considerable degree of legitimacy for its good behaving in foreign policy despite its long history of violent rhetoric. Kent says, "Without a doubt, the concordat was a diplomatic victory for Hitler. It was his first major success in the field of foreign policy, and it indicated to the world that the German Chancellor was politically reliable and trustworthy." [13] Within a few weeks, however, serious friction arose over Nazi threats to the status of the Church. In particular there were issues of the oppression of Catholics of Jewish descent, dismissal of Catholics from the civil service, freedom of expression for Catholic newspapers, pressure on Catholic schools and organizations, sterilization laws, and persecution of nuns and priests. [14]

Mit brennender Sorge

Pius XI responded to ever increasing Nazi hostility to Christianity by issuing in 1937 the encyclical Mit brennender Sorge condemning the Nazi ideology of racism and totalitarianism and Nazi violations of the concordat. The encyclical, written in German, was addressed to German bishops and was read in all parishes of Germany. The encyclical was kept secret in an attempt to ensure the unhindered public reading of its contents in all the Catholic Churches of Germany. This encyclical condemned particularly the paganism of National Socialist ideology, the myth of race and blood, and fallacies in the Nazi conception of God. [15]

"Whoever exalts race, or the people, or the State, or a particular form of State, or the depositories of power, or any other fundamental value of the human community – however necessary and honorable be their function in worldly things – whoever raises these notions above their standard value and divinizes them to an idolatrous level, distorts and perverts an order of the world planned and created by God; he is far from the true faith in God and from the concept of life which that faith upholds."

After the encyclical German-Vatican relations deteriorated rapidly, and were marked by violent Nazi street demonstrations against two German bishops. Pius XI continued to criticize Nazi policies sharply and publicly, but he also avoided a complete rupture. He died at the peak of tension, in February 1939. [16]

Pius XII

While Pope Pius XII was strongly opposed to Nazism, he was too quiet regarding the Holocaust according to later critics. [17]

Jacques Adler, however, has examined the transcripts of broadcasts over the Vatican Radio, which reached a wide audience over short wave. He argues that it exposed Nazi persecution of the Church and opposed collaboration with Nazism. It appealed to Catholics to remain true to their faith's injunctions: to defend the sanctity of life and the unity of humankind. In so doing the Pope pursued a policy of spiritual resistance to Nazi ideology and racism. [18]

Contemporary history

East Germany

After World War II, the Catholics in the zone occupied by the Soviet army found themselves under a militantly atheist government. Many parishes were cut off from their dioceses in the western part of Germany. The Soviet zone eventually declared itself a sovereign nation, the German Democratic Republic (GDR). The GDR's constitution proclaimed the freedom of religious belief, but in reality the new state tried to abolish religion.

The Catholic Church was small in East German (most people were Protestants). It had a fully functioning episcopal hierarchy that was in full accord with the Vatican. During the early postwar years, tensions were high. The Catholic Church as a whole and particularly the bishops were resistant to both the regime and Marxist ideology, and the state allowed the bishops to lodge protests, which they did on issues such as abortion. The bishops were, however, closely observed by the Stasi. [19]

After 1945, the Church did fairly well in integrating Catholic exiles from lands to the east (which were given to Poland) and adjusting its institutional structures against the threats of an atheistic state. Within the Church, this meant an increasingly hierarchical structure, whereas in the area of religious education, press, and youth organisations, a system of temporary staff was developed, one that took into account the special situation of the Caritas, a charity organisation. They were hardly affected by Communist attempts to force them into line. By 1950, therefore, there existed a Catholic subsociety that was well adjusted to prevailing specific conditions and capable of maintaining Catholic identity. [20]

With a generational change in the episcopacy taking place in the early 1980s, the state hoped for better relations with the new bishops, but the new bishops instead showed increasing independence from the state by holding unauthorised mass meetings, promoting international ties in discussions with theologians abroad, and hosting ecumenical conferences. The new bishops became less politically oriented and more involved in pastoral care and attention to spiritual concerns. The government responded by limiting international contacts for bishops. [21]

See also

Related Research Articles

<span class="mw-page-title-main">Pope Pius XII</span> Head of the Catholic Church from 1939 to 1958

Pope Pius XII was head of the Catholic Church and sovereign of the Vatican City State from 2 March 1939 until his death in October 1958. Before his election to the papacy, he served as secretary of the Department of Extraordinary Ecclesiastical Affairs, papal nuncio to Germany, and Cardinal Secretary of State, in which capacity he worked to conclude treaties with various European and Latin American nations, including the Reichskonkordat treaty with the German Reich.

<span class="mw-page-title-main">Lateran Treaty</span> 1929 treaty between Italy and the Holy See

The Lateran Treaty was one component of the Lateran Pacts of 1929, agreements between the Kingdom of Italy under King Victor Emmanuel III and the Holy See under Pope Pius XI to settle the long-standing Roman Question. The treaty and associated pacts were named after the Lateran Palace where they were signed on 11 February 1929, and the Italian parliament ratified them on 7 June 1929. The treaty recognised Vatican City as an independent state under the sovereignty of the Holy See. The Italian government also agreed to give the Roman Catholic Church financial compensation for the loss of the Papal States. In 1948, the Lateran Treaty was recognized in the Constitution of Italy as regulating the relations between the state and the Catholic Church. The treaty was significantly revised in 1984, ending the status of Catholicism as the sole state religion.

<span class="mw-page-title-main">Pope Pius XI</span> Head of the Catholic Church from 1922 to 1939

Pope Pius XI, born Ambrogio Damiano Achille Ratti, was the Bishop of Rome and supreme pontiff of the Catholic Church from 6 February 1922 to 10 February 1939. He also became the first sovereign of the Vatican City State upon its creation as an independent state on 11 February 1929. He remained head of the Catholic Church until his death in February 1939. His papal motto was "Pax Christi in Regno Christi", translated as "The Peace of Christ in the Reign of Christ".

<i>Reichskonkordat</i> Treaty negotiated between the Vatican and the emergent Nazi Germany

The Reichskonkordat is a treaty negotiated between the Vatican and the emergent Nazi Germany. It was signed on 20 July 1933 by Cardinal Secretary of State Eugenio Pacelli, who later became Pope Pius XII, on behalf of Pope Pius XI and Vice Chancellor Franz von Papen on behalf of President Paul von Hindenburg and the German government. It was ratified 10 September 1933 and it has been in force from that date onward. The treaty guarantees the rights of the Catholic Church in Germany. When bishops take office Article 16 states they are required to take an oath of loyalty to the Governor or President of the German Reich established according to the constitution. The treaty also requires all clergy to abstain from working in and for political parties. Nazi breaches of the agreement began almost as soon as it had been signed and intensified afterwards leading to protest from the Church including in the 1937 Mit brennender Sorge encyclical of Pope Pius XI. The Nazis planned to eliminate the Church's influence by restricting its organizations to purely religious activities.

<i>Mit brennender Sorge</i> 1937 papal encyclical condemning fascism and antisemitism in Germany

Mit brennender Sorge is an encyclical of Pope Pius XI, issued during the Nazi era on 10 March 1937. Written in German, not the usual Latin, it was smuggled into Germany for fear of censorship and was read from the pulpits of all German Catholic churches on one of the Church's busiest Sundays, Palm Sunday.

<span class="mw-page-title-main">Pietro Gasparri</span> Italian Catholic cardinal, diplomat, and politician (1851–1934)

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<span class="mw-page-title-main">Catholic Church in Germany</span> Overview of the role of the Catholic Church in Germany

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Kirchenkampf is a German term which pertains to the situation of the Christian churches in Germany during the Nazi period (1933–1945). Sometimes used ambiguously, the term may refer to one or more of the following different "church struggles":

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  2. The tensions between the Nazi regime and the Protestant church bodies; and
  3. The tensions between the Nazi regime and the Roman Catholic Church.

Persecutions against the Catholic Church took place during the papacy of Pope Pius XII (1939–1958). Pius' reign coincided with World War II (1939–1945), followed by the commencement of the Cold War and the accelerating European decolonisation. During his papacy, the Catholic Church faced persecution under Fascist and Communist governments.

Pope Pius XII and Poland includes Church relations from 1939 to 1958. Pius XII became Pope on the eve of the Second World War. The invasion of predominantly Catholic Poland by Nazi Germany in 1939 ignited the conflict and was followed soon after by a Soviet invasion of the Eastern half of Poland, in accordance with an agreement reached between the dictators Joseph Stalin and Adolf Hitler. The Catholic Church in Poland was about to face decades of repression, both at Nazi and Communist hands. The Nazi persecution of the Catholic Church in Poland was followed by a Stalinist repression which was particularly intense through the years 1946–1956. Pope Pius XII's policies consisted in attempts to avoid World War II, extensive diplomatic activity on behalf of Poland and encouragement to the persecuted clergy and faithful.

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<span class="mw-page-title-main">Cesare Orsenigo</span> Roman Catholic archbishop (1873 – 1946)

Cesare Vincenzo Orsenigo was Apostolic Nuncio to Germany from 1930 to 1945, during the rise of Nazi Germany and World War II. Along with the German ambassador to the Vatican, Diego von Bergen and later Ernst von Weizsäcker, Orsenigo was the direct diplomatic link between Pope Pius XI and Pope Pius XII and the Nazi regime, meeting several times with Adolf Hitler directly and frequently with other high-ranking officials and diplomats.

<span class="mw-page-title-main">Pope Pius XII and the Holocaust</span> Overview of the relationship between Pope Pius XII and the Holocaust

The papacy of Pius XII began on 2 March 1939 and continued to 9 October 1958, covering the period of the Second World War and the Holocaust, during which millions of Jews were murdered by Adolf Hitler's Germany. Before becoming pope, Cardinal Pacelli served as a Vatican diplomat in Germany and as Vatican Secretary of State under Pius XI. His role during the Nazi period has been closely scrutinised and criticised. His supporters argue that Pius employed diplomacy to aid the victims of the Nazis during the war and, through directing his Church to provide discreet aid to Jews and others, saved hundreds of thousands of lives. Pius maintained links to the German Resistance, and shared intelligence with the Allies. His strongest public condemnation of genocide was, however, considered inadequate by the Allied Powers, while the Nazis viewed him as an Allied sympathizer who had dishonoured his policy of Vatican neutrality.

<span class="mw-page-title-main">Catholic bishops in Nazi Germany</span> Overview of Catholic bishops in Nazi Germany

Catholic bishops in Nazi Germany differed in their responses to the rise of Nazi Germany, World War II, and the Holocaust during the years 1933–1945. In the 1930s, the Episcopate of the Catholic Church of Germany comprised 6 Archbishops and 19 bishops while German Catholics comprised around one third of the population of Germany served by 20,000 priests. In the lead up to the 1933 Nazi takeover, German Catholic leaders were outspoken in their criticism of Nazism. Following the Nazi takeover, the Catholic Church sought an accord with the Government, was pressured to conform, and faced persecution. The regime had flagrant disregard for the Reich concordat with the Holy See, and the episcopate had various disagreements with the Nazi government, but it never declared an official sanction of the various attempts to overthrow the Hitler regime. Ian Kershaw wrote that the churches "engaged in a bitter war of attrition with the regime, receiving the demonstrative backing of millions of churchgoers. Applause for Church leaders whenever they appeared in public, swollen attendances at events such as Corpus Christi Day processions, and packed church services were outward signs of the struggle of ... especially of the Catholic Church - against Nazi oppression". While the Church ultimately failed to protect its youth organisations and schools, it did have some successes in mobilizing public opinion to alter government policies.

The conversion of Jews to Catholicism during the Holocaust is one of the most controversial aspects of the record of Pope Pius XII during The Holocaust.

<span class="mw-page-title-main">Catholic Church and Nazi Germany</span>

Popes Pius XI (1922–1939) and Pius XII (1939–1958) led the Catholic Church during the rise and fall of Nazi Germany. Around a third of Germans were Catholic in the 1930s, most of them lived in Southern Germany; Protestants dominated the north. The Catholic Church in Germany opposed the Nazi Party, and in the 1933 elections, the proportion of Catholics who voted for the Nazi Party was lower than the national average. Nevertheless, the Catholic-aligned Centre Party voted for the Enabling Act of 1933, which gave Adolf Hitler additional domestic powers to suppress political opponents as Chancellor of Germany. President Paul Von Hindenburg continued to serve as Commander and Chief and he also continued to be responsible for the negotiation of international treaties until his death on 2 August 1934.

<span class="mw-page-title-main">Pope Pius XI and Germany</span> Overview of the relationship between Pope Pius XI and Germany

During the pontificate of Pope Pius XI (1922–1939), the Weimar Republic transitioned into Nazi Germany. In 1933, the ailing President von Hindenburg appointed Adolf Hitler as Chancellor of Germany in a Coalition Cabinet, and the Holy See concluded the Reich concordat treaty with the still nominally functioning Weimar state later that year. Hoping to secure the rights of the Church in Germany, the Church agreed to a requirement that clergy cease to participate in politics. The Hitler regime routinely violated the treaty, and launched a persecution of the Catholic Church in Germany.

The Roman Catholic Church in the 20th century responded to the challenge of increasing secularization of Western society and persecution resulting from great social unrest and revolutions in several countries. It instituted reforms, particularly in the 1970s after the Second Vatican Council, to modernize practices and positions. In this period, Catholic missionaries in the Far East worked to improve education and health care, while evangelizing peoples and attracting followers in China, Taiwan, Korea, and Japan.

<span class="mw-page-title-main">Catholic resistance to Nazi Germany</span>

Catholic resistance to Nazi Germany was a component of German resistance to Nazism and of Resistance during World War II. The role of the Catholic Church during the Nazi years remains a matter of much contention. From the outset of Nazi rule in 1933, issues emerged which brought the church into conflict with the regime and persecution of the church led Pope Pius XI to denounce the policies of the Nazi Government in the 1937 papal encyclical Mit brennender Sorge. His successor Pius XII faced the war years and provided intelligence to the Allies. Catholics fought on both sides in World War II and neither the Catholic nor Protestant churches as institutions were prepared to openly oppose the Nazi State.

References

  1. Christa Pongratz-Lippitt, "Merkel: encyclical is the answer to crisis," The Tablet 1 August 2009, 32.
  2. Kurt Hoppstädter and HansWalter Herrmann (Publishers, Geschichtliche Landeskunde des Saarlandes, Book 2: Von der fränkischen Landnahme bis zum Ausbruch der französischen Revolution. Selbstverlag des Historischen Vereins für die Saargegend e. V., Saarbrücken 1977, Pg 17/18
  3. David Blackbourn, Marpingen: Apparitions of the Virgin Mary in Nineteenth-Century Germany (New York: Alfred Knopf, 1994), 29.
  4. Jonathan Sperber, Popular Catholicism in Nineteenth-Century Germany (Princeton, NJ: Princeton, 1984)
  5. Clark, Christopher (2006). Iron Kingdom: The Rise and Downfall of Prussia, 1600–1947 . Harvard University Press. pp.  568–576. ISBN   9780674023857.
  6. Grew, Raymond in: "Liberty and the Catholic Church in 19th. century Europe", Freedom and Religion in the 19th. Century, edited by Richard Helmstadter, Stanford University Press, 1997, ISBN   9780804730877
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  8. Iván T. Berend: An Economic History of 19th-century Europe, Cambridge University Press, ISBN   978-1-107-03070-1
  9. Rebecca Ayako Bennette: Fighting for the Soul of Germany: The Catholic Struggle for Inclusion after Unification (Harvard U.P. 2012)
  10. Kevin P. Spicer (2004). Resisting the Third Reich: The Catholic Clergy in Hitler's Berlin. Northern Illinois U.P. p. 10. ISBN   9780875803302.
  11. Spicer, Resisting, 10
  12. Latourette, Christianity in a Revolutionary Age: A History of Christianity in the 19th and 20th Century: Vol 4 The 20th Century in Europe (1961) pp 176-88
  13. George O. Kent, "Pope Pius XII and Germany: Some Aspects of German-Vatican Relations, 1933-1943," American Historical Review (1964) p 60
  14. Kent, "Pope Pius XII and Germany: Some Aspects of German-Vatican Relations, 1933-1943," American Historical Review (1964) pp 61-62
  15. David Cymet (2010). History Vs. Apologetics: The Holocaust, the Third Reich, and the Catholic Church. Lexington Books. pp. 98–99. ISBN   9780739132937.
  16. William M. Harrigan, "Pius XI and Nazi Germany, 1937-1939," Catholic Historical Review (1966) 51#4 PP 457-486.
  17. Frank J. Coppa, "Pope Pius XII: From the Diplomacy of Impartiality to the Silence of the Holocaust," Journal of Church and State (2013) 55#2 pp 286-306.
  18. Jacques Adler, "The 'Sin of Omission'? Radio Vatican and the anti-Nazi Struggle, 1940–1942," Australian Journal of Politics & History (2004) 50#3 pp 396-406.
  19. Stephen R. Bowers, "Private Institutions in Service to the State: The German Democratic Republic'S Church in Socialism," East European Quarterly (1982) 16#1 pp 73–86
  20. Bernd Schaefer (2010). The East German State and the Catholic Church, 1945-1989. Berghahn Books. ISBN   9781845458522. ch 1
  21. Adrian Webb (2008). Routledge Companion to Central and Eastern Europe since 1919. Taylor & Francis. p. 185. ISBN   9780203928172.

Further reading