By Jeremy Morris
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A librarian for most of his ministry, he had little experience of Vatican diplomacy and of church administration. He took the name Pius XI to conciliate disgruntled former supporters of Pius X, for Ratti was very much the protégé of his predecessor and of Cardinal Gasparri, and he continued many of Benedict’s policies. His experiences as nuncio in Poland in 99 scarred him for life, leaving him with a deep hostility to communism. In trying to understand the ambiguities of Pius’s attitude to fascism in Italy, and the slowness with which Catholics generally in Europe reacted to the rise of Nazism, it is vital not to be blinded by hindsight.
The era of Prohibition, when the sale of alcohol was banned throughout America, reflected the aspirations of the Protestant temperance movement. Some anti-Catholic sentiment may THE CATHOLIC CHURCH 94–45 25 even have lain behind the curtailment of immigration in the mid-920s. American Catholicism was distinctively multi-ethnic or multi-national, and yet it was also ethnically segmented (with Italian priests serving Italian migrant churches, for example) – something the hierarchy fought hard to restrain.
The ‘Church struggle’ in Germany in the 930s has necessarily attracted a certain romanticized historiography. Bonhoeffer’s courageous stand against Nazism, leading eventually to his imprisonment and death, underscores the heroic account. So the churches were short neither of popular support nor of prophetic voices. Why were they so ineffectual in the era of totalitarianism? It is hard to avoid the conclusion that, in Europe at least, one part of the answer to that question lies in the tangled history of church and state.
