- Gebundene Ausgabe: 384 Seiten
- Verlag: Knopf; Auflage: 1 (29. Oktober 2002)
- Sprache: Englisch
- ISBN-10: 0375414347
- ISBN-13: 978-0375414343
- Größe und/oder Gewicht: 24,3 x 16,7 x 3,2 cm
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Goldhagen is a confusing writer. In his controversial Hitler's Willing Executioners (1998), he claimed to reject the concept of collective guilt; he then proceeded to collectively brand German culture and Germans as thoroughly tainted with extreme anti-Semitism through his chronic use of sweeping generalizations and maddeningly imprecise language. In his latest work, likely to engender similar controversy, he examines the Catholic Church's responsibility, in terms of its attitudes and actions, for the Holocaust. Again, Goldhagen begins by rejecting collective guilt. However, the Catholic Church is an institution, not a person; so to successfully navigate the minefield of distinguishing between condemning the actions of particular church officials and collectively condemning the entire church requires a refined skill--one that Goldhagen certainly lacks. His assertions regarding the failure of Pope Pius XII to defend Jews is familiar but credible, and his indictments of the blatant anti-Semitism of some prelates in Latvia and Croatia is devastating. Yet his prose is loose and unreflective, and he throws around vague cliches such as "vast majority." He seems incapable of distinguishing between mild racial or ethnic prejudice (a near-universal trait) and virulent racial hatred. He claims the anti-Semitism of "the Gospels" is at the root of Christian anti-Semitism, but he does not distinguish between a clearly anti-Semitic Gospel such as John and the Gospel of Matthew, which is aimed at a Jewish audience and almost certainly written by a Jew. The responsibility of the church and of Christianity in fostering hatred of Jews is an ongoing and deadly serious issue, so expect this contentious book to be asked for in public libraries. Jay Freeman
Copyright © American Library Association. All rights reserved
Copyright © American Library Association. All rights reserved
From Library Journal
Courting more controversy after Hitler's Willing Executioners, Goldhagen considers the Catholic Church's participation in the Holocaust.
Copyright 2002 Reed Business Information, Inc.
Copyright 2002 Reed Business Information, Inc.
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Hitler's Willing Executioners by Goldhagen caused an uproar. In Hitler and the Holocaust, Robert Wistrich does not entirely agree with him but reveals the extent to which all ordinary continental Europeans were involved, with the noble exception of particularly Bulgarians, Danes, Finns and Swedes. To an admirable degree, Italians also sabotaged the Nazi effort. Here the author addresses culpability & morality and their political & social implications through an empirical focus on the Catholic Church & clergy, not lay Catholics. Much of this analysis could be applied to Protestant churches, clergy & lay members too but this study intends to be exemplary rather than comprehensive. It also serves as a general framework on how to conduct a moral reckoning. Moral investigation is carried out in Parts 1 & 2 whilst Part 3 considers moral repair & restitution.
The introduction includes critiques of Hannah Arendt's and Sartre's opinions. Starting at the source, the foundational documents of Christianity, Goldhagen mentions the absurdity of the accusation that all Jews of that time, some millions spread throughout the Mediterranean area, could be held responsible for killing Christ. Even more ludicrous is the notion that all of them, in unison, assumed such guilt, simultaneously declaring all their descendants culpable. These New Testament books contain further outrageous slanders as explored in more detail by Jules Isaac in The Teaching of Contempt & Lillian C Freudmann in Antisemitism in the New Testament.
Goldhagen explores the suicidal pathology of antisemitism in Europe with its legacy of oppression, expulsion and murder. The 1st recorded instance of mass murder occurred in Alexandria in 414 whilst the First Crusade of 1096 established a pattern of periodic massacres that culminated in the Shoah/Holocaust and continued even after the end of World War II. The Reformation made little difference as Martin Luther was amongst the worst of antisemites. This record of horror was mostly absent from the history books until last century when James Carroll, Edward Flannery, David Kertzer, Franklin Littell and others started revealing the nasty secret.
The attitudes & actions of Pius XI & XII are scrutinized, followed by a dissection of the defenders of Pius XII's strategies of exculpation. The evidence is plentiful & painful to read. For example, in 1937 the Vatican journal 'Civiltá Cattolica' openly discussed the annihilation of Jews. Part 2 deals with culpability, outlining the matrix of the Church's failures compared to the exemplary conduct of the Danish Lutheran Church. It proceeds with the moral reckoning predicated upon the notions that individuals are responsible for their actions, that it is proper to do so, that clear & fair criteria must be applied and that judgments must be transparent in their reasoning. The author covers various types of culpability, affirmative offenses, offenses of omission & postwar offenses. It emerges that the distinction between antisemitism and "anti-Judaism" is nonsense.
Part 3 opens with examples of the fury that these revelations evoke in the defenders of the Church. Goldhagen condemns anti-Catholicism, especially the habit of criticizing Catholics based only on their religious identification. Yet the Church, a political & social institution is subject to the same evaluative standards applied to other institutions and individuals. It has failed to admit its specific offenses or punish the perpetrators, neglected making amends with the victims and never properly identified the source of its offenses or gone far enough to correct them. Decades later, Pope John Paul II and some national churches officially acknowledged guilt and took steps towards reconciliation.
No encyclical has appeared, only the brief statements in Nostra Aetate (1965) and We Remember: A Reflection on the Shoah (1998). Issues like restitution, telling the truth and repentance are discussed against the actions of the Carmelite nuns at Auschwitz in the 1980s and the statements of Cardinal Glemp. And John Paul II in 2001 by the side of Bashar Assad, passively listening to the Syrian dictator's venomous antisemitic libels and incitement to violence broadcast to a TV audience of millions. The pope continued his visit without protest. A determined & sustained program to combat antisemitism would have contributed much to prevent or counteract its current recrudescence.
Goldhagen's argument for the separation of church & state is of course correct but his suggestions that the Church give up its political ambitions & Vatican State will never happen. Nor will it renounce its claims of offering the only way to salvation or papal infallibility. Neither will it sincerely repudiate the doctrine of supersessionism. Referring also to political Islam and secular salvationist movements like Communism, the author puts it so well: "... the road to earthly hell has been paved by a claimed monopoly on the road to heaven."
The reactions to the 1st edition of this book are found in the afterword. The attacks began even before publication, following an article in The New Republic. In both Europe & the USA, church apologists distorted the contents & defamed the messenger. There were some welcome exceptions amongst Catholic & Protestant theologians and laity. It's no surprise that the author's bold stance on the antisemitism of the New Testament & this false witness that saddled an entire people with collective, intergenerational guilt proved the most sensitive issues. Myth is powerful & the full truth about Christianity's treatment of Jews is devastating. Yet, no matter how harrowing, it would be better for Christians to get to know the truth; it sets one free.
Seventy-one pages of notes with detailed bibliographical references and further information bear witness to meticulous research. Italicized entries in the index refer to pages with illustrations; the book concludes with a list of illustration credits. A Moral Reckoning is a magisterial work of admirable scholarship and an absorbing read. Although Goldhagen presents measured arguments with restraint, the book's content will shock Christians while its directness and honesty will offend fanatics.
The introduction includes critiques of Hannah Arendt's and Sartre's opinions. Starting at the source, the foundational documents of Christianity, Goldhagen mentions the absurdity of the accusation that all Jews of that time, some millions spread throughout the Mediterranean area, could be held responsible for killing Christ. Even more ludicrous is the notion that all of them, in unison, assumed such guilt, simultaneously declaring all their descendants culpable. These New Testament books contain further outrageous slanders as explored in more detail by Jules Isaac in The Teaching of Contempt & Lillian C Freudmann in Antisemitism in the New Testament.
Goldhagen explores the suicidal pathology of antisemitism in Europe with its legacy of oppression, expulsion and murder. The 1st recorded instance of mass murder occurred in Alexandria in 414 whilst the First Crusade of 1096 established a pattern of periodic massacres that culminated in the Shoah/Holocaust and continued even after the end of World War II. The Reformation made little difference as Martin Luther was amongst the worst of antisemites. This record of horror was mostly absent from the history books until last century when James Carroll, Edward Flannery, David Kertzer, Franklin Littell and others started revealing the nasty secret.
The attitudes & actions of Pius XI & XII are scrutinized, followed by a dissection of the defenders of Pius XII's strategies of exculpation. The evidence is plentiful & painful to read. For example, in 1937 the Vatican journal 'Civiltá Cattolica' openly discussed the annihilation of Jews. Part 2 deals with culpability, outlining the matrix of the Church's failures compared to the exemplary conduct of the Danish Lutheran Church. It proceeds with the moral reckoning predicated upon the notions that individuals are responsible for their actions, that it is proper to do so, that clear & fair criteria must be applied and that judgments must be transparent in their reasoning. The author covers various types of culpability, affirmative offenses, offenses of omission & postwar offenses. It emerges that the distinction between antisemitism and "anti-Judaism" is nonsense.
Part 3 opens with examples of the fury that these revelations evoke in the defenders of the Church. Goldhagen condemns anti-Catholicism, especially the habit of criticizing Catholics based only on their religious identification. Yet the Church, a political & social institution is subject to the same evaluative standards applied to other institutions and individuals. It has failed to admit its specific offenses or punish the perpetrators, neglected making amends with the victims and never properly identified the source of its offenses or gone far enough to correct them. Decades later, Pope John Paul II and some national churches officially acknowledged guilt and took steps towards reconciliation.
No encyclical has appeared, only the brief statements in Nostra Aetate (1965) and We Remember: A Reflection on the Shoah (1998). Issues like restitution, telling the truth and repentance are discussed against the actions of the Carmelite nuns at Auschwitz in the 1980s and the statements of Cardinal Glemp. And John Paul II in 2001 by the side of Bashar Assad, passively listening to the Syrian dictator's venomous antisemitic libels and incitement to violence broadcast to a TV audience of millions. The pope continued his visit without protest. A determined & sustained program to combat antisemitism would have contributed much to prevent or counteract its current recrudescence.
Goldhagen's argument for the separation of church & state is of course correct but his suggestions that the Church give up its political ambitions & Vatican State will never happen. Nor will it renounce its claims of offering the only way to salvation or papal infallibility. Neither will it sincerely repudiate the doctrine of supersessionism. Referring also to political Islam and secular salvationist movements like Communism, the author puts it so well: "... the road to earthly hell has been paved by a claimed monopoly on the road to heaven."
The reactions to the 1st edition of this book are found in the afterword. The attacks began even before publication, following an article in The New Republic. In both Europe & the USA, church apologists distorted the contents & defamed the messenger. There were some welcome exceptions amongst Catholic & Protestant theologians and laity. It's no surprise that the author's bold stance on the antisemitism of the New Testament & this false witness that saddled an entire people with collective, intergenerational guilt proved the most sensitive issues. Myth is powerful & the full truth about Christianity's treatment of Jews is devastating. Yet, no matter how harrowing, it would be better for Christians to get to know the truth; it sets one free.
Seventy-one pages of notes with detailed bibliographical references and further information bear witness to meticulous research. Italicized entries in the index refer to pages with illustrations; the book concludes with a list of illustration credits. A Moral Reckoning is a magisterial work of admirable scholarship and an absorbing read. Although Goldhagen presents measured arguments with restraint, the book's content will shock Christians while its directness and honesty will offend fanatics.
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78 von 102 Kunden fanden die folgende Rezension hilfreich
Writing poor books about the Holocaust
10. November 2002
Format:Gebundene Ausgabe
The interesting thing about this book is that although Daniel Joseph Goldhagen is correct that the Catholic Church's conduct during the Holocaust was grossly inadequate, and that it should make restitution, this is still a mediocre book. For a start this book is largely based on secondary sources; works such as John Cornwell, James Carroll, Michael Phayer, Gary Wills, David Kertzer and Susan Zuccotti. These books are a mixed bag (Zuccotti is excellent, Wills' polemic on the papacy is stimulating, Cornwell is mediocre), but there is little reason to read Goldhagen than the best of these works. (For a start, compare Goldhagen's unforgiving description of the Vatican's response to Mussolini's anti-semitic laws, and then read Zuccotti's critical but more nuanced description.)
But there are other problems. Goldhagen was not trained as a historian, but as a political scientist, and this book shows certain weakness. He is abusive to other scholars, especially those such as Christopher Browning and H.U. Wehler who pointed out the many flaws in Goldhagen's previous book, "Hitler's Willing Executioners." There is a certain moral crudeness about Goldhagen's stance. Most scholars on the subject do not have to endlessly repeat and demonstrate their horror of anti-semitism the way Goldhagen does; they do not assume that their readers are moral idiots. He makes statements such as "In the long and sorry history of hatred that has shamed and demeaned the peoples of the Western world during the last two thousand years, more people have been deeply prejudiced against the Jews than against any other group." Is this true, and how would one go about proving it? At one point, after delineating the Church's contemptous attitude towards Jews, Goldhagen confronts those who ask if the Church was always so poisonous, why was there not a Holocaust so much earlier. Goldhagen responds by pompously saying that a successful genocide requires both a willing leadership and a willing population. Oh. But why didn't these two arise under Catholic rule? Goldhagen also engages in polisci jargon, and we are subjected to his attempts to shoehorn moral judgements into polisci quadrants. There is a certain sloppiness in his thinking. At one point he states "The Church, more than probably any other major non-Nazi institution in Europe, taught people a hate-filled, dehumanizing, and eliminationist view of Jews--that they were a guilt-laden people, a view that led many of its adherents to suport and often willingly to participate in the Jews' persecution." But later he suggests that one reason why many Italian Jews were resecued is because Italy had a low level of anti-semitism. But why would that be the case, since Italy is the home of the Vatican, while most Germans were Protestants, (and Protestants were much more likely to vote Nazi before 1933 than Catholics)?
The problem with this book, as with Goldhagen's previous one, is his simplistic view of ideology. The fact that a group has a particular ideological tenent, and that the people that group wishes to influence act in a way that is in accordance with that tenent does not show that ideology caused the act. After all the Church supports love and peace, and has condemned prostitution and fornication, and for the past 17 centuries its success on these grounds has been rather limited. That until Vatican II the Church held all Jews collectively guilty for the death of Jesus is, on both moral and historical grounds, false and poisonous. But what does this mean about actual Catholic relations with actual Jews? "Between the idea/And the reality.../Falls the Shadow," and Goldhagen does not illuminate it. "Virtually all Catholic clergy and a large percentage of their parishioners held the Jews to be guilty of grave crimes and offenses. This conclusion seems incontestable." A gross exaggeration in my view, which can only be justified by assuming that everyone who holds an ideology holds all its tenents and takes them to their logical conclusion.
This is a pity because occasionally Goldhagen does make an intelligent point. The Catholic Church has denounced Communism since 1864, it excommunicated all the world's Communists in 1949, and it frequently denounced it as a "satanic scourge" and "fatal plague." It would be impossible to say that Anti-semitism received this sort of denunciation (or abuse). Goldhagen does point out that if choices weren't easy for the Vatican, they weren't easy for many people that we condemn as collaborators. German bishops could criticize the Nazis on euthanasia, its pagan tendencies and its violations of the Concordat. But it approved the invasion of Russia, many influential Vatican and German Catholics assisted the Nazi's escape after 1945, while Protestant and Catholic chaplains seem to have done almost nothing to impress upon their charges the utter foulness of the crimes they were committing. But otherwise Goldhagen's reach exceeds his grasp, and that's not what's scholarship for.
12 von 17 Kunden fanden die folgende Rezension hilfreich
See the Jews as Pope John Paul II did: "Christians' elder brothers"
22. Januar 2010
Format:Taschenbuch
Daniel Goldhagen asserts that the Catholic Church bears responsibility for fostering anti-Semitism. He is especially critical of Pope XII and the high echelon in the Catholic establishment that did nothing to prevent or even to protest the Nazis slaughter of millions of Jews. He substantiates his assertion by authentic documents that many priests and bishops actively cooperated with the Nazis. Although I had been personally affected by anti-Semitism, I have not been aware the extent of any Church's collaboration with the Nazis. Seeing in A MORAL RECKONING, one photograph of Roman Catholic nuns marching in a parade together with Nazi troops and another picture of Roman Catholic priests giving the Nazi salute is shocking to me; it is defamatory to God. Goldhagen argues that the two millenniums of anti-Semitism stemmed from anti- Judaism theology. He brings to the surface episodes of persecutions, inquisitions, expulsions, pogroms, and ghettoization initiated by Christians against Jews that had eventually led to Hitler's "Final Solution" to the so-called "Jewish problem" Goldhagen quotes Christopher Budd, a Catholic Bishop of England (page 236) who wrote: "The death of Jesus and the death of millions of Jews this century are tragically and inextricably linked. For centuries Jews have been pilloried, persecuted and blamed for the death of Jesus....this was fertile soil in which the evil of Nazism took root with catastrophic effect."
As a kid growing up in a small town in Poland, I was quite often harassed by Catholic kids. At school and outside the school, the epithet "Jesus killer" still rings in my ears. I did not understand at the age of eight and I do not fathom it at the age of eighty four why do I have to be blamed and suffer for something attributed to my ancestors' putative sins, thousand of years ago. Why tarring an entire people with the same brush of hatred for eternity. Why was I hated before I was born and why have I been hated since. Catholics in Poland disliked me because of the religion I was born into. The Germans hated me because of my race, my bodily constitution. It is just prejudice at its worst. Furthermore, Christianity started by the Jew, Jesus. It is indeed ironic for Christians to hate Jews - the very people that Jesus came from. The Jews did not kill Jesus; the Romans did. It is senseless as Sebastian Haffner, a German opponent of the Nazis wrote in 1939: "the Nazis assertions about the Jews are such plain nonsense that one demeans oneself when one discuss them even if only to refute them" (p.142). The same applies to everybody. Individuals should be judged on his or her merits or character and not on the race, religion, ethnicity or color of the skin. Hatred is self destructive. Stereotyping or sweeping guilt by association is essentially unfair and illogical. We can all sing together with different voices in a very successful choir.
There are two races of people in this world: the race of the decent people and the race of the indecent people. They are present in all groups of society. If every person on this planet shares the same beating rhythm of the heart, the same red color of the blood streaming in the veins, then the commonality of the human race transcends all the differences among man and peoples. Anthropology has proven that peoples and races are fundamentally very much alike. We have to focus on the common denominator that characterizes all of us humans rather on our differences. Fascination with ourselves prevents us from seeing the beauty of others. Pluralism may be dealt with by valuing each other and discovering each other. There is a certain genius in all of us. We are like diamonds. Every stone is different. The quality and flaws keep changing. The hardest stone becomes a shimmering diamond if cut and shaped correctly. If a person breaks out of all the barriers imposed upon him he will thrive and carry others with him. Bloodshed among nations,religions, races, ethnic groups etc. will end only when everyone sees one another as equal humans. Each person has equal worth. Reconciliation rather than polarization among ethnic and sectarian groups is the solution. Whatever our religious and ethnic differences are, we are one human family with a common destiny.
Konrad Adenauer, the first German Chancellor after WWII, wrote in 1946 "The German people as well as the bishops and clergy bear great guilt for the events in the concentration camps." However, I am not seeking vengeance against those who kept me incarcerated in concentration camps during the Holocaust. I do not ask penance from Christians for anti-Semitic acts committed in the past. All I am asking for is to be seen as member of the human race, equal to you and everybody is equal to me. We are all God's children who are entitled to have a peaceful and dignified life. My heroine, till the last day of my life, has been a German woman who had risked her life to help me. She was a righteous person as there were some other compassionate Germans. Goldhagen lists German clergymen who did speak up against anti- Semitism, against Nazism. Some priests risked their own life to save Jewish lives. Goldhagen has been unfairly accused as anti-Catholic for writing A MORAL RECKONING. Goldhagen is not anti-Catholic. His diligent research, for which he deserves our appreciation, led him to conclude that certain doctrines, theology, liturgy, or practices by the Catholic Church sprouted hatred for Jews. Ergo, Christians do have a moral responsibility to admit of its past anti-Judaism and anti-Semitism and see the Jews as Pope John Paul II did: "Christians' elder brothers"
As a kid growing up in a small town in Poland, I was quite often harassed by Catholic kids. At school and outside the school, the epithet "Jesus killer" still rings in my ears. I did not understand at the age of eight and I do not fathom it at the age of eighty four why do I have to be blamed and suffer for something attributed to my ancestors' putative sins, thousand of years ago. Why tarring an entire people with the same brush of hatred for eternity. Why was I hated before I was born and why have I been hated since. Catholics in Poland disliked me because of the religion I was born into. The Germans hated me because of my race, my bodily constitution. It is just prejudice at its worst. Furthermore, Christianity started by the Jew, Jesus. It is indeed ironic for Christians to hate Jews - the very people that Jesus came from. The Jews did not kill Jesus; the Romans did. It is senseless as Sebastian Haffner, a German opponent of the Nazis wrote in 1939: "the Nazis assertions about the Jews are such plain nonsense that one demeans oneself when one discuss them even if only to refute them" (p.142). The same applies to everybody. Individuals should be judged on his or her merits or character and not on the race, religion, ethnicity or color of the skin. Hatred is self destructive. Stereotyping or sweeping guilt by association is essentially unfair and illogical. We can all sing together with different voices in a very successful choir.
There are two races of people in this world: the race of the decent people and the race of the indecent people. They are present in all groups of society. If every person on this planet shares the same beating rhythm of the heart, the same red color of the blood streaming in the veins, then the commonality of the human race transcends all the differences among man and peoples. Anthropology has proven that peoples and races are fundamentally very much alike. We have to focus on the common denominator that characterizes all of us humans rather on our differences. Fascination with ourselves prevents us from seeing the beauty of others. Pluralism may be dealt with by valuing each other and discovering each other. There is a certain genius in all of us. We are like diamonds. Every stone is different. The quality and flaws keep changing. The hardest stone becomes a shimmering diamond if cut and shaped correctly. If a person breaks out of all the barriers imposed upon him he will thrive and carry others with him. Bloodshed among nations,religions, races, ethnic groups etc. will end only when everyone sees one another as equal humans. Each person has equal worth. Reconciliation rather than polarization among ethnic and sectarian groups is the solution. Whatever our religious and ethnic differences are, we are one human family with a common destiny.
Konrad Adenauer, the first German Chancellor after WWII, wrote in 1946 "The German people as well as the bishops and clergy bear great guilt for the events in the concentration camps." However, I am not seeking vengeance against those who kept me incarcerated in concentration camps during the Holocaust. I do not ask penance from Christians for anti-Semitic acts committed in the past. All I am asking for is to be seen as member of the human race, equal to you and everybody is equal to me. We are all God's children who are entitled to have a peaceful and dignified life. My heroine, till the last day of my life, has been a German woman who had risked her life to help me. She was a righteous person as there were some other compassionate Germans. Goldhagen lists German clergymen who did speak up against anti- Semitism, against Nazism. Some priests risked their own life to save Jewish lives. Goldhagen has been unfairly accused as anti-Catholic for writing A MORAL RECKONING. Goldhagen is not anti-Catholic. His diligent research, for which he deserves our appreciation, led him to conclude that certain doctrines, theology, liturgy, or practices by the Catholic Church sprouted hatred for Jews. Ergo, Christians do have a moral responsibility to admit of its past anti-Judaism and anti-Semitism and see the Jews as Pope John Paul II did: "Christians' elder brothers"
A valuable piece of the puzzle
14. März 2012
Format:Taschenbuch
The difficult part in examining the era of the Nazi's is that dialogue is often problematic because of the labeling. The Church ,and especially the papacy are not easily defined in the question of the Holocaust. This is a valuable attempt to present one side of the equation and should not be dismissed as anti-catholic. However, there are other sources which differ from Golhagen's research and taken together we may find more answers.
S.J.Tagliareni author of Hitler's Priest
S.J.Tagliareni author of Hitler's Priest
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