Papal Support of Ustashi genocide
The creation of the Independent State of Croatia was initially welcomed by the hierarchy of the Catholic Church and by many Catholic priests. Ante Pavelić, the head of the Ustaša, was anti-Serb and pro-Catholic, viewing Catholicism as an integral part of Croat culture.[1] Cornwell views the "ancient loyalties to the papacy going back thirteen hundred years" as one of the historical legacies that "underpinned the formation of the NDH" along with Catholic Croat resentment against Orthodox Serbs.[2]
For the Ustaša, "relations with the Vatican were as important as relations with Germany" because Vatican recognition was the key to widespread Croat support.[1] Ante Pavelić was received in a private papal audience in Rome in May 1941, just after becoming dictator of Croatia.[3] According to Phayer, "after receiving a papal blessing in 1941, Ante Pavelić and his Ustaša lieutenants unleashed an unspeakable genocide in their new country".[4] However, Pius XII refused to cut diplomatic ties with the Ustaša regime and met Pavelić again in 1943.[4] Pius XII was criticized for his reception of Pavelić: an unattributed British Foreign Office memo on the subject described Pius XII as "the greatest moral coward of our age."[5] For their part, the Vatican hoped the Ustaša would defeat Communism and reconvert many of the 200,000 who had left the Catholic Church for the Serbian Orthodox Church since World War I.[1]
It is well-known that many Catholic clergy members participated directly or indirectly in Ustaša campaigns of violence, as is attested to in the work of Corrado Zoli (Italian) and Evelyn Waugh (English).[10] The most notorious example is that of Franciscan Miroslav Filipović, known as "the devil of Jasenovac" for running the Jasenovac concentration camp, where estimates of the number killed range between 49,600 and 600,000.[6][9][11]
Ivan Šarić is believed to have been the "worst" of the Catholic bishops who supported the Ustaša; his diocesan newspaper wrote: "there is no limit to love. The movement of liberation of the world from the Jews is a movement for the renewal of human dignity. Omniscient and omnipotent God stands behind this movement".[7] Bishop Šarić also appropriated Jewish property for his own use.[7]
Some Catholic priests even served in the personal bodyguard of Pavelić, including Ivan Guberina, a leader of the Croatian Catholic movement, a form of Catholic Action.[6] Another, Bozidas Bralo, was the chief of the security police in Sarajevo, who initiated many antisemitic actions.[6] In order to consolidate the Ustaša party power, much of the party work in Bosnia and Herzegovina Jure Francetić (an Ustaše Commissioner of this province), was put in the hands of Catholic priests.[12]
One Catholic priest, Mate Mugos wrote that clergy should put down the prayer book and take up the revolver.[6] Another, Dyonisy Juricev, wrote in the Novi list that to kill seven-year-olds was not a sin.[6]
Phayer argues that "establishing the fact of genocide in Croatia prior to the Holocaust carries great historical weight for our study because Catholics were the perpetrators and not, as in Poland, the victims".[13]
Forced conversions
As Pavelić's government cracked down on the Orthodox Serbs, along with the Jewish, Muslim, and Protestant Germanic minorities, the Catholic clergy took steps to encourage Orthodox Serbs to convert to Catholicism.[14] By July 14, 1941—"anticipating its selective conversion policy and eventual goal of genocide"—the Croatian Ministry of Justice instructed the Croatian episcopate that "priests or schoolmasters or, in a word, any of the intelligentsia—including rich Orthodox tradesmen and artisans" should not be admitted.[15] Those that were pre-rejected from the "coming program of enforced conversion" were deported and killed, although many that converted met the same fate.[16]
In addition, Catholic Croats appropriated many churches that were "vacated or requisitioned" from the Orthodox Serbs.[16] The Catholic episcopate and HKP, the Croatian branch of Catholic Action, a lay organization, were involved in the coordination and administration of these policies.[16]
1941 synod
Archbishop Stepinac called a synod of Croatian bishops in November 1941.[8] The synod appealed to Pavelić to treat Jews "as humanely as possible, considering that there were German troops in the country".[8] The Vatican replied with praise to Marcone with praise for what the synod had done for "citizens of Jewish origin", although Israeli historian Menachem Shelah demonstrates that the synod concerned itself only with converted Jews.[8] Pius XII personally praised the synod for "courage and decisiveness".[17] Shelach has written that,
A bishops' conference that met in Zagreb in November 1941 was not... prepared to denounce the forced conversion of Serbs that had taken place in the summer of 1941, let alone condemn the persecution and murder of Serbs and Jews. It was not until the middle of 1943 that Aloysius Stepinac, the archbishop of Zagreb, publicly came out against the murder of Croatian Jews (most of whom had been killed by that time) the Serbs, and other nationalities. In the early stage, the Croatian massacres were explained in Rome as "teething troubles of a new regime" (the expression of monsignor Domenico Tardini of the Vatican state secretariat.)[18]
Role of the Vatican
According to historian Michael Phayer, "it is impossible to believe that Stepinac and the Vatican did not know that the Ustasha murders amounted to genocide".[9] Cornwell considers the Catholic involvement important because of: "the Vatican's knowledge of the atrocities, Pacelli's failure to use his good offices to intervene, and the complicity it represented in the Final Solution being planned in northern Europe".[2]
Pius XII was a long-standing supported of Croat nationalism; he hosted a national pilgrimate to Rome in November 1939, for the cause of the canonization of Nicola Tavelic, and largely "confirmed the Ustashe perception of history".[14] In a meeting with Primate Stepinac, Pius XII reiterated the epithet of Pope Leo X, that the Croats were "the outpost of Christianity", a term which itself implied that the Orthodox Serbs were not Christians.[14] Pius XII foretold to Stepinac that:
"The hope of a better future seems to be smiling on you, a future in which the relations between Church and State in your country will be regulated in harmonious action to the advantage of both".[14]
Undersecretary of State Montini (future Pope Paul VI) was responsible for "day-to-day matters concerning Croatia and Poland".[17] He reported to Pius XII on a daily basis, and heard of the Ustaša atrocities in 1941.[17] In March 1942, Montini asked the Ustaša representative to the Vatican "Is it possible that these atrocities have taken place?", and responded that he would view such accusations with "considerable reserve" once the representative called them "lies and propaganda".[17] Montini's fellow Undersecretary Domenico Tardini told the Ustaša representative that the Vatican was willing to indulge the Ustaša regime because: "Croatia is a young state [...] Youngsters often err because of their age. It is therefore not surprising that Croatia also erred".[17]
Archbishop Stepinac was summoned to Rome in April 1942, where he delivered a nine-page document detailing various misdeeds of Pavelić.[9] This document described the atrocities as "anomalies" that were either unknown or unauthorized by Pavelić himself; it is omitted from the ADSS.[9] However, by 1942 the Vatican "preferred to have Stepinac try to rein the fascists in rather than risk the effect that a papal denunciation would have on the unstable Croatian state".[9]
According to Eugene Tisserant, the future Dean of the College of Cardinals, "we have the list of all clergymen who participated in these atrocities and we shall punish them at the right time to cleanse our conscience of the stain with which they spotted us".[20] Pius XII was well-informed of the involvement of Croatian Catholic clergy with the Ustaša regime, but decided against condemning the regime or even taking action against the involved clergy, who had "joined in the slaughter", fearing that it would lead to schism in the Croatian church or undermine the formation of a future Croatian state.[21]
Phayer contrasts the Vatican's "limited and sketchy" knowledge of the genocide in Poland with "the Croatian case, in which both the nuncio and the head of the church, Bishop Alojzje Stepinac, were in continuous contact with the Holy See while the genocide was being committed".[13] Cardinal Secretary of State Maglione instructed nuncio Marcone that "if your eminence can find a suitable occasion, he should recommend in a discreet manner, that would not be interpreted as an official appeal, that moderation be employed with regard to Jews on Croatian territory. Your Eminence should see to it that [...] the impression of loyal cooperation with the civil authorities be always preserved".[22] According to Phayer, the Vatican "preferred to bring diplomatic pressure on the Ushtasha government instead of challenging the fascists publicly on the immorality of genocide".[19]
Pavelić audience
Pavelić visited Rome on May 18, 1941 to sign a treaty with Mussolini granting Italy control over several Croatian cities and districts on the Dalmatian coast.[23] While in Rome, he was granted a "devotional" audience with Pius XII.[23] Cornwell views this act as "de facto recognition by the Holy See" of the Independent State of Croatia.[23] Soon afterwards, Abbot Ramiro Marcone was appointed apostolic legate to Zagreb.[23]
http://en.wikipedia.org/wiki/Involvement_of_Croatian_Catholic_clergy_with_the_Ustaša_regime