Pope Pius XII

Pius XII
Birth name	Eugenio Maria Giuseppe Giovanni Pacelli
Papacy began	March 2, 1939
Papacy ended	October 9, 1958
Predecessor	Pius XI
Successor	John XXIII
Born	March 2 1876(1876-03-02) Rome, Italy
Died	October 9 1958 (aged 82) Castel Gandolfo, Italy
Other popes named Pius

Pius XII's signature

Pope Pius XII (Latin: Pius PP. XII), born Eugenio Maria Giuseppe Giovanni Pacelli (March 2, 1876 – October 9, 1958), reigned as the 260th pope, the human head of the Roman Catholic Church and sovereign of Vatican City, from March 2, 1939 until his death.

Before election to the papacy, Pacelli served as secretary of the Department of Extraordinary Ecclesiastical Affairs, papal nuncio and Cardinal Secretary of State, in which he worked to conclude treaties with European nations, most notably the Reichskonkordat with Germany. His leadership of the Catholic Church during World War II and The Holocaust remains the subject of continued historical controversy. After World War II, he was a vocal supporter of lenient policies toward vanquished nations and a staunch opponent of Communism.

Pius XII is one of only two popes (the other was Pope Pius IX) to have invoked papal infallibility (as opposed to the more general infallibility of the Church) by issuing an apostolic constitution, Munificentissimus Deus, which defined ex cathedra the dogma of the Assumption of Mary. He also promulgated forty encyclicals, including Humani Generis, which is relevant to the Church's position on evolution. He eliminated the Italian majority in the College of Cardinals with the Grand Consistory in 1946. His ongoing canonisation process progressed to the venerable stage on September 2, 2000 under Pope John Paul II.

Early life

Main article: Early life of Pope Pius XII

Pacelli was born in Rome on March 2 1876 into a well-off aristocratic family with a history of ties to the papacy (the "Black Nobility"). His grandfather, Marcantonio Pacelli, was Under-Secretary in the Papal Ministry of Finances^[1] and then Secretary of the Interior under Pope Pius IX from 1851 to 1870 and founded the Vatican's newspaper, L'Osservatore Romano in 1861;^[2] his cousin, Ernesto Pacelli, was a key financial advisor to Pope Leo XIII; his father, Filippo Pacelli, was the dean of the Sacra Rota Romana; and his brother, Francesco Pacelli, became a lay canon lawyer, credited for his role in negotiating the Lateran Treaty in 1929, bringing an end to the Roman Question, whom Pius XII would later name a marchese.^[3] At the age of twelve, Eugenio announced his intentions to enter the priesthood instead of becoming a lawyer. Most of what is known about Pacelli's early life comes from a comprehensive biography by Sister Margherita Marchione.^[4]

After completing state primary schools, Pacelli received his secondary, classical education at the Visconti Institute.^[5] In 1894, at the age of eighteen, he entered the Almo Capranica Seminary to begin study for the priesthood and enrolled at the Pontifical Gregorian University and the Appolinare Institute of Lateran University.^[5] From 1895–1896, he studied philosophy at University of Rome La Sapienza.^[5] In 1899, he received degrees in theology and in utroque iure (civil and canon law).^[5] At the seminary, he received a special dispensation to live at home for health reasons.^[5]

Church career

Priest and Monsignor

He was ordained a priest on Easter Sunday, April 2 1899 by Bishop Francesco Paolo Cassetta — the vice-regent of Rome and a family friend — and received his first assignment as a curate at Chiesa Nuova, where he had served as an altar boy.^[6] In 1901, he entered the Congregation for Extraordinary Ecclesiastical Affairs, a sub-office of the Vatican Secretariat of State, where he became a minutante, at the recommendation of Cardinal Vannutelli, another family friend.^[6]

In 1904, Pacelli became a papal chamberlain and in 1905 a domestic prelate.^[6] From 1904 until 1916, Father Pacelli assisted Cardinal Pietro Gasparri in his codification of canon law with the Department of Extraordinary Ecclesiastical Affairs.^[7] He was also chosen by Pope Leo XIII to deliver condolences on behalf of the Vatican to Edward VII of the United Kingdom after the death of Queen Victoria.^[8] In 1908, he served as a Vatican representative on the International Eucharistic Congress in London,^[8] where he met Winston Churchill.^[9] In 1911, he represented the Holy See at the coronation of King George V.^[7]

In 1908 and 1911, Pacelli turned down professorships in canon law at a Roman university and The Catholic University of America, respectively. Pacelli became the under-secretary in 1911, adjunct-secretary in 1912 (a position he received under Pope Pius X and retained under Pope Benedict XV) and secretary of the Department of Extraordinary Ecclesiastical Affairs in 1914 — succeeding Gasparri, who was promoted to Cardinal Secretary of State.^[7] As secretary, Pacelli concluded a concordat with Serbia four days before Archduke Franz Ferdinand of Austria was assassinated in Sarajevo.^[10] During World War I, Pacelli maintained the Vatican's registry of prisoners of war. In 1915, he travelled to Vienna to assist Monsignor Scapinelli — the apostolic nuncio to Vienna — in his negotiations with Franz Joseph I of Austria regarding Italy.^[11]

Archbishop and Papal Nuncio

Pope Benedict XV appointed Pacelli as papal nuncio to Bavaria on April 23, 1917, consecrating him as titular Bishop of Sardis and immediately elevating him to archbishop in the Sistine Chapel on May 13, 1917, before he left for Bavaria.

The Vatican Peace Initiative

As there was no nuncio to Prussia or Germany at the time, Pacelli was, for all practical purposes, the nuncio to all of the German Empire. Once in Munich, he conveyed the papal initiative to end the War to German authorities.^[12] He met with King Ludwig III on May 29, and later with Kaiser Wilhelm II.^[13] and Chancellor Bethmann-Hollweg, who replied positively to the Papal initiative. Pacelli saw “for the first time a real prospect for peace”.^[14] However, Bethmann-Hollweg was forced to resign and the German High Command, hoping for a military victory, delayed the German reply until September 20. Pacelli was “extraordinarily disappointed and depressed”,^[15] since the German note did not include the concessions promised earlier. For the remainder of the war, he concentrated on Benedict’s humanitarian efforts.^[16]

After the war, during the short-lived Bavarian Soviet Republic in 1919 Pacelli was one of the few foreign diplomats to remain in Munich. He faced down a small group of Spartacist revolutionaries and reportedly convinced them to leave the offices of the nunciature without incident. The oft-repeated anecdote — reminiscent of Pope Leo I turning Attila the Hun away from the gates of Rome — is often cited as a formative experience which informed Pacelli's later impressions of Communism and leftist movements in general.^[17][18] This popular view may overlook his cordial relations with socialist politicians like Friedrich Ebert and Philipp Scheidemann, and his prolonged secret negotiations with the Soviet Union (see below). “Pacelli is simply too intelligent to be irritated by something like this” opined the Bavarian representative at the Vatican.^[19]

On the night of Adolf Hitler's Beer Hall Putsch, Franz Matt, the only member of the Bavarian cabinet not present at the Bürgerbräu Keller, was having dinner with Pacelli and Michael Cardinal von Faulhaber.^[20] The American diplomat Robert Murphy then in Munich, writes that "all the foreign representatives at Munich, including Nuncio Pacelli, were convinced that Hitler's political career had ended ignominiously in 1924. When I ventured to remind His Holiness of this bit of history (in 1945), he laughed and said: 'I know what you mean - papal infallibility, Don't forget, I was only a monsignor then'."^[21]

The First Nuncio in Berlin

Several years after he was appointed Nuncio to Germany, and after completion of a concordat with Bavaria, the nunciature was moved to Berlin. June 23, 1920 and 1925 respectively. Many of Pacelli's Munich staff would stay with him for the rest of his life, including his advisor Robert Leiber and Sister Pascalina Lehnert — housekeeper, friend, and adviser to Pacelli for 41 years.

In Berlin, Pacelli was doyen or Dean of the Diplomatic Corps and active in diplomatic and many social activities. There he met notables like Albert Einstein, Adolf von Harnack, Gustav Stresemann, Clemens August Graf von Galen, and Konrad Cardinal von Preysing, the later two he elevated to cardinal in 1946. He worked with the German priest Ludwig Kaas, who was known for his expertise in Church-state relations and was politically active in the Centre Party.^[22]. While in Germany, he enjoyed working as a pastor. He traveled to all regions, attended Katholikentag (national gatherings of the faithful), and delivered some 50 sermons and speeches to the German people. ^[23]

Negotiations with the Soviet Union 1925-1927

In post-war Germany, Pacelli worked mainly on clarifying the relations between Church and State (see below). But in the absence of a papal nuncio in Moscow, Pacelli worked also on diplomatic arrangements between the Vatican and the Soviet Union. He negotiated food shipments for Russia, where the Church was persecuted. He met with Soviet representatives including Foreign Minister Georgi Chicherin, who rejected any kind of religious education, the ordination of priests and bishops, but offered agreements without the points vital to the Vatican. ^[24] “An enormously sophisticated conversation between two highly intelligent men like Pacelli and Chicherin, who seemed not to dislike each other.” wrote one participant. ^[25] Despite Vatican pessimism and a lack of visible progress, Pacelli continued the secret negotiations, until Pope Pius XI ordered them to be discontinued in 1927.

Pacelli and the Weimar Republic

Pacelli supported the Weimar Coalition with Social Democrats and liberal parties. Although he had cordial relations with representatives of the Centre Party such as Marx and Kaas, he did not involve the Centre in his dealings with the German government. The Vatican showed restraint^[clarify] towards the highly organized Centre Party.^[26] Pacelli supported German diplomatic activity aimed at rejection of punitive measures from victorious former enemies. He blocked French attempts for an ecclesiastical separation of the Saar region, supported the appointment of a papal administrator for Danzig und aided the reintegration of priests expelled from Poland.^[27]. Pacelli was critical of German policy regarding financial reparations, which he considered unimaginative and lacking a sense of reality.^[28] He regretted the return of William, German Crown Prince from exile as destabilizing. After repeated German acts of sabotage against the French occupation forces in the Ruhr valley in 1923, German media reported a conflict between Pacelli and the German authorities. The Vatican denounced these acts against the French in the Ruhr. ^[29]

When he returned to Rome in 1929, praise was heaped by Catholics and Protestants alike on Pacelli, who by now had become more popular than any German cardinal or bishop,^[30] which he had largely excluded from his negotiations and dealings with the German government.

Cardinal Secretary of State and Camerlengo

Pacelli was made a cardinal on 16 December, 1929 by Pope Pius XI, and within a few months, on 7 February 1930, Pius XI appointed him Cardinal Secretary of State. In 1935, Cardinal Pacelli was named Camerlengo of the Roman Church.

As Cardinal Secretary of State, Pacelli signed concordats with many non-Communist states, including Baden (1932),^[31] Austria (1933), Germany (1933), Yugoslavia (1935) and Portugal (1940). The Lateran treaties with Italy (1929) were concluded before Pacelli became secretary of state. Such concordats allowed the Catholic Church to organize youth groups, make ecclesiastical appointments, run schools, hospitals, and charities, or even conduct religious services. They also ensured that canon law would be recognized within some spheres (e.g. church decrees of nullity in the area of marriage).^[32]

He made many diplomatic visits throughout Europe and the Americas, including an extensive visit to the United States in 1936 where he met with Charles Coughlin and Franklin D. Roosevelt, who appointed a personal envoy — who did not require Senate confirmation — to the Holy See in December 1939, re-establishing a diplomatic tradition that had been broken since 1870 when the pope lost temporal power.^[33]

Pacelli presided as Papal Legate over the International Eucharistic Congress in Buenos Aires, Argentina on October 10–14, 1934, and in Budapest on May 25–30, 1938.^[34]

Some historians have argued that Pacelli, as Cardinal Secretary of State, dissuaded Pope Pius XI — who was nearing death at the time^[35] — from condemning Kristallnacht in November 1938,^[36] when he was informed of it by the papal nuncio in Berlin.^[37] Likewise the prepared encyclical Humani Generis Unitas, which was ready in September 1938 and contained an open and clear condemnation of racism and anti-semitism, might have been prevented from release by Pacelli, who did not promulgate the encyclical as pope. He did however use parts of it in his inaugural encyclical Summi Pontificatus. His various positions on Church and policy issues during his tenure as Cardinal Secretary of State were made public by the Vatican in 1939. Most noteworthy among the fifty speeches is his review of church and state issues in Budapest 1938.^[38]

Reichskonkordat

Main article: Reichskonkordat

The signing of the Reichskonkordat on July 20 1933 in Rome. From left to right: German Vice-Chancellor Franz von Papen, Giuseppe Cardinal Pizzardo, Cardinal Secretary of State Pacelli, Alfredo Cardinal Ottaviani, and German ambassador Rudolf Buttmann

The Reichskonkordat was an integral part of four concordats Pacelli concluded on behalf of the Vatican with German States. The state concordats were necessary, because the German federalist Weimar constitution gave the states authority in the area of education and culture, which were of main concern to Vatican policy. As Bavarian Nuncio, Pacelli negotiated successfully with the Bavarian authorities in 1925. He expected the concordat with Catholic Bavaria to be the model for the rest of Germany. ^[39] Prussia showed interest in negotiations only after the Bavarian concordat. However, Pacelli obtained less favorable conditions for the Church in the Prussian concordat of 1929, which excluded educational issues. A concordat with the German state of Baden was completed by Pacelli in 1932, after he had moved to Rome. There he also negotiated a concordat with Austria in 1933. ^[40] A total of 16 concordats and treaties with European states had been concluded in the ten year period 1922-1932.^[41]

The Reichskonkordat, signed on July 20, 1933, between Germany and the Holy See, while thus a part of an overall Vatican policy, was controversial from its beginning. It remains the most important of Pacelli's concordats. It is debated, not because of its content, which is still valid today, but because of its timing. A national concordat with Germany was one of Pacelli's main objectives as secretary of state, because he had hoped to strengthen the legal position of the Church. Pacelli, who knew German conditions well, emphasized (1) protection for Catholic associations (§31), (2) freedom for education and catholic schools, and, (3) freedom for publications.^[42]

As nuncio during the 1920s, he had made unsuccessful attempts to obtain German agreement for such a treaty, and between 1930 and 1933 he attempted to initiate negotiations with representatives of successive German governments, but the opposition of Protestant and Socialist parties, the instability of national governments and the care of the individual states to guard their autonomy thwarted this aim. In particular, the questions of denominational schools and pastoral work in the armed forces prevented any agreement on the national level, despite talks in the winter of 1932.^[43][44]

Adolf Hitler was appointed Chancellor on 30 January 1933 and sought to gain international respectability and to remove internal opposition by representatives of the Church and the Catholic Centre Party. He sent his vice chancellor Franz von Papen, a Catholic nobleman and former member of the Centre Party, to Rome to offer negotiations about a Reichskonkordat.^[45] On behalf of Cardinal Pacelli, Prelate Ludwig Kaas, the outgoing chairman of the Centre Party, negotiated first drafts of the terms with Papen.^[46] The concordat was finally signed, by Pacelli for the Vatican and von Papen for Germany, on 20 July and ratified on September 10, 1933.^[47]

Between 1933 and 1939, Pacelli issued 55 protests of violations of the Reichskonkordat. Most notably, early in 1937, Pacelli asked several German cardinals, including Michael Cardinal von Faulhaber to help him write a protest of Nazi violations of the Reichskonkordat; this was to become Pius XI's encyclical Mit Brennender Sorge. The encyclical, condemning the view that "exalts race, or the people, or the State, or a particular form of State ... above their standard value and divinizes them to an idolatrous level", was written in German instead of Latin and read in German churches on Palm Sunday 1937.^[48] On June 10, 1941 he commented on the problems of the Reichskonkordat in a letter to the Bishop of Passau, Bavaria: "The history of the Reichskonkordat shows, that the other side lacked the most basic prerequisites to accept minimal freedoms and rights of the Church, without which the Church simply cannot live and operate, formal agreements notwithstanding".^[49]

Papacy

Election and coronation

Main article: Papal conclave, 1939

Pope Pius XI died on February 10, 1939. Several historians have interpreted the conclave to choose his successor as facing a choice between a diplomatic or a spiritual candidate, and they view Pacelli's diplomatic experience, especially with Germany, as one of the deciding factors in his election on March 2, 1939, his 63rd birthday, after only one day of deliberation and three ballots.^[50][51] He was the first cardinal secretary of state to be elected Pope since Clement IX in 1667.^[52] He was also one of only two men known to have served as Camerlengo immediately prior to being elected as pope (the other being Pope Leo XIII). His coronation took place March 12, 1939.

Choice of Name: Pius

Pacelli took the name of Pius XII, the same papal name as his predecessor, a title used sofar exclusively by Italian Popes. I call myself Pius; my whole life was under Popes with this name, but especially as a sign of gratitude towards Pius XI^[53] Although quite different in temperament and character, Pius XI and Pacelli got along quite well in the years they were together. Pius XI: When today the Pope dies, you’ll get another one tomorrow, because the Church continues. It would be a much bigger tragedy, if Cardinal Pacelli dies, because there is only one. I pray every day, God may send another one into one of our seminaries, but as of today, there is only one in this world. ^[54] On December 15, 1937, during his last consistory, Pius XI told the cardinals, that he expected Pacelli to be his successor. He is in your midst ^[55] An embarrassed Pacelli turned red, when Pius XI later on joked, how good he would look in papal white. Ratti loved the embarrassment and continued with a smile ”to represent oneself as you do, it is a gift of God”. ^[56]

Appointments

After his election, he appointed Luigi Cardinal Maglione to be his successor as Secretary of State. Maglione, a seasoned Vatican diplomat, who had reestablished diplomatic relations with Switzerland, was for many years nuncio in Paris, France. Yet, Maglione did not exercise the influence of his predecessor Pacelli, who as Pope continued his close relation with Monsignors Montini (later Pope Paul VI) and Domenico Tardini). After the death of Maglione in 1944, Pius left the position open and named Tardini head of its foreign section and Montini head of the internal. Section.^[57] Tardini and Montini continued serving there until 1953, when Pius XII decided to appoint them cardinals,^[58] an honor which both turned down. When Tardini thanked him for not appointing him, Pius XII replied with a smile, ”Monsignore mio, you thank me, for not letting me do what I wanted to do” ^[59] They were then later appointed to be Pro-Secretary with the privilege to wear Episcopal Insignia.^[60] Tardini continued there until the death of Pius XII, while Montini became archbishop of Milan, after the death of Alfredo Ildefonso Schuster.

For times seemingly eternal, the Church of Rome was dominated by Italians, popes on down. Without any fanfare, Pius began to change from a mainly Italian to an international Church. He employed German and Dutch Jesuit advisors, Robert Leiber, Augustin Bea, and Sebastian Tromp. He also supported the elevation of Americans such as Francis Spellman from a minor to a major role in the Church. ^[61]

The outbreak of World War Two only a few month after the election, prohibited Pius from materializing his vision, to make the Roman Church more representative. But after the war, he appointed more non-Italians than any Pope before him. Americans included Joseph P Hurley as regent of the nunciature in Belgrade, Gerald O’Hara Nuncio to Rumania and Monsignor Aloisius Joseph Muench as nuncio to Germany. For the first time, numerous young European, Asian and “Americans were trained in various congregations and secretariats within the Vatican for eventual service throughout the world”^[62]

These subtle but determined efforts of Pius XII to internationalize the Church, were highlighted in the 1946 consistory, in which, unique in history, the Pope, while maintaining the maximum of 70, named Cardinals from China, India, the Middle East and increased the number of Cardinals from the Americas, proportionally lessening the Italian influence^[63] (see consistories below).

With few exceptions, the Italian prelates, who had served the Church in times of poor transportation and impossible communications, accepted the changes positively, with a mixture of traditional obedience and a pragmatic realization of new circumstances. There was no protest movement or open opposition to the internationalization efforts of Pope Pius XII. Noteworthy also, that Italian biographers, who may have critical opinions on some of Pacelli's policies or theology, view his internationalization efforts positively.^[64]

The three objectives of Pius XII

After his election, Pius XII listed three objectives as pontiff.^[65]

1. A new translation of the psalms, daily recited by the religious and priests, in order for the clergy to better appreciate the beauty and richness of the Old Testament. This translation was completed in 1945
2. A definition of the of Dogma of the Assumption. This necessitated numerous studies into Church history and an consultations with the episcopate worldwide. The dogma was proclaimed in November 1950.
3. Increased archaeological excavations under St Peter's Basilica in Rome, to determine, whether St. Peter was actually buried there, or whether the Church subjected itself for more than 1500 years to a pious hoax. This was a controversial point, because of the real possibility of a major embarrassment and technical concerns, to conduct excavations under the main altar, close to the Bernini columns of the papal altar and the main support of the Michelangelo’s cupola. ^[66] The first results regarding the tomb of St. Peter were published in 1950.^[67]

   Theology

   “	Oh, the teachings of Pius XII. He understood to adapt the magisterium of the Church to the most modern thinking.	”
   —Pope John XXIII, referring to more than 8000 pages of papal teaching.[68]

   Pope Pius XII explained the Catholic faith in encyclicals and messages and speeches during his long pontificate. The encyclicals Mystici Corporis and Mediator Dei clarified membership and participation in the Church. The encyclical Divino Afflante Spiritu opened the doors for biblical research. But his magisterium was far larger and is difficult to summarize. In numerous speeches Catholic teaching is related to various aspects of life, education, medicine, politics, war and peace, the life of saints, Mary, the mother of God, things eternal and contemporary.

   The Unity of Human Society

   Main article: Summi Pontificatus

   In his first encyclical, Pius XII Summi Pontificatus, developed a main theme of his pontificate. Christianity is universal, and therefore opposed to racial or national hostility and superiority. He continues this theme in other encyclicals, such as mystici corporis, and in numerous speeches and addresses. There are no racial differences, because the human race forms a unity, for "from one ancestor [God] made all nations to inhabit the whole earth".

   What a wonderful vision, which makes us contemplate the human race in the unity of its origin in God. . . in the unity of its nature, composed equally in all men of a material body and a spiritual soul; in the unity of its immediate end and its mission in the world; in the unity of its dwelling, the earth, whose benefits all men, by right of nature, may use to sustain and develop life; in the unity of its supernatural end: God himself, to whom all ought to tend; in the unity of the means for attaining this end;. . . in the unity of the redemption wrought by Christ for all. ^[69]

   Because of this divine law of human solidarity and charity, and because God loved the whole human race, we are assured, that all men are truly brethren, without excluding the rich variety of persons, cultures and societies, even if they do not belong to the Catholic Church or share the Christian faith

   Divine precepts contradict belief in "superiority". Pius adds an empirical point of view. Superior and inferior cultures do not exist and different levels of development within and between nations are source for enrichment and not discrimination of the human race.

   The nations, despite a difference of development due to diverse conditions of life and of culture, are not destined to break the unity of the human race, but rather to enrich and embellish it by the sharing of their own peculiar gifts and by a reciprocal interchange. ^[70]

   This has consequences for Christians who must imitate the breadth of His love. Pope Pius states, the Catholic Church teaches that all races, the human race are loved by Christ without exception or exclusion. Differences in nationality and race to not matter. True love means loving all, if they are Catholic, Christian or not.

   Let us imitate the breadth of His love. For the Church, the Bride of Christ, is one; and yet so vast is the love of the divine Spouse that it embraces in His Bride the whole human race without exception. Our Saviour shed His Blood precisely in order that He might reconcile men to God through the Cross, and might constrain them to unite in one body, however widely they may differ in nationality and race. True love of the Church, therefore, requires not only that we should be mutually solicitous one for another ^[71] as members and sharing in their suffering ^[72] but likewise that we should recognize in other men, although they are not yet joined to us in the body of the Church, our brothers in Christ according to the flesh, called, together with us, to the same eternal salvation. ^[73]

   Pius XII condemned the "ever-increasing host of Christ's enemies", who will eventually loose out^[74] but took special exception to the murder of handicapped persons.

   Yet who that is possessed of sound judgment does not recognize that this not only violates the natural and the divine law ^[75] written in the heart of every man, but that it outrages the noblest instincts of humanity? The blood of these unfortunate victims who are all the dearer to our Redeemer because they are deserving of greater pity, “cries to God from the earth."^{[76] [77]}

   Pope Pius XII condemned forced conversions. They have been opposed by previous Popes such as Leo XII, ^[78] and are in violation of existing Canon Law, the law of the Church. ^[79] Church membership and conversions must be voluntary. The Pope welcomes conversions, yet, “We recognize that this must be done of their own free will; for no one believes unless he wills to believe.^[80] Hence they are most certainly not genuine Christians ^[81] who against their belief are forced to go into a church, to approach the altar and to receive the Sacraments; for the "faith without which it is impossible to please God"[200] is an entirely free "submission of intellect and will." ^[82]

   Therefore, whenever it happens, despite the constant teaching of this Apostolic See ^[83] that anyone is compelled to embrace the Catholic faith against his will, Our sense of duty demands that We condemn the act. ^[84]

   The Church

   Definition

   Main article: Mystici Corporis Christi

   Pope Pius XII issued an encyclical during World War II, on the Church as the Mystical Body of Christ. ^[85] The Church is called body, because she is a living entity, she is called the body of Christ, because Christ is her Head and Founder; she is called mystical body, because she is neither a purely physical nor a purely spiritual unity, but super national.

   If we would define and describe this true Church of Jesus Christ - which is the One, Holy, Catholic, Apostolic and Roman Church ^[86]- we shall find nothing more noble, more sublime, or more divine than the expression "the Mystical Body of Christ" - an expression which springs from and is, as it were, the fair flowering of the repeated teaching of the Sacred Scriptures and the Holy Fathers. ^[87]

   The new role of lay people

   Pope Pius XII, Guiding Principles of Lay Apostolate

   Until Mystici Corporis Christi, Church was considered as societas perfecta, a perfect society, consisting primarily of Pope, bishops, clergy and the religious. Mystici Corporis includes lay people as equal and important elements of the body of Christ.

   The faithful, through their faith hope and love, they are united with Christ in the Church. Christ loves and lives in the faithful. Christ and the Church as the whole Church, which is alive through the Holy Spirit. The unification with Christ takes place in the Holy Eucharist. Within the Church, there exist not an active and passive element, leadership and lay people. All members of the Church are called to work on the perfection of the body of Christ.

   Lay believers are in the front line of Church life; for them the Church is the animating principle of human society. Therefore, they in particular ought to have an ever-clearer consciousness not only of belonging to the Church, but of being the Church, that is to say, the community of the faithful on earth under the leadership of the Pope, the common Head, and of the bishops in communion with him. They are the Church. ^[88]

   While lay people animate human society, the successor of the apostles are to be responsible in matters of religion and morals.

   While still on earth, He instructed us by precept, counsel and warning in words that shall never pass away, and will be spirit and life ^[89] to all men of all times. Moreover He conferred a triple power on His Apostles and their successors, to teach, to govern, to lead men to holiness, making this power, defined by special ordinances, rights and obligations, the fundamental law of the whole Church. ^[90]

   Mystici Corporis teaches, that the Holy Spirit governs and guides the Church, directly and personally as well. For it is He who reigns within the minds and hearts of men, and bends and subjects their wills to His good pleasure, even when rebellious. "The heart of the King is in the hand of the Lord; whithersoever he will, he shall turn it."^{[91] [92]} The Pope requests the faithful to love their Church and to always see Christ in her, especially those of other nationality or race.

   Liturgy reform

   Main article: Mediator Dei

   Nature of Liturgy

   A commentary of the "elitist" liberal periodical, Nouvelle Revue Theologique called Mediator Dei, the most important teaching, which the Magisterium ever issued, and one of greatest documents of this pontificate ^[93]

   Liturgy is now public worship, an obligation for individuals and communities. Liturgy is outward adoration of God as well as a fountain for personal piety. It originated with the early Church:

   Liturgical practice begins with the very founding of the Church. The first Christians, in fact, "were persevering in the doctrine of the apostles and in the communication of the breaking of bread and in prayers." ^[94]. Whenever their pastors can summon a little group of the faithful together, they set up an altar on which they proceed to offer the sacrifice, and around which are ranged all the other rites appropriate for the saving of souls and for the honor due to God. Among these latter rites, the first place is reserved for the sacraments, namely, the seven principal founts of salvation ^[95]

   Pope Pius defends a sacramental liturgy as important, essential and sacred. Liturgy is more than the sum of liturgical actions and prescriptions. It is an error, consequently, and a mistake to think of the sacred liturgy as merely the outward or visible part of divine worship or as an ornamental ceremonial. No less erroneous is the notion that it consists solely in a list of laws and prescriptions according to which the ecclesiastical hierarchy orders the sacred rites to be performed. ^[96] Through prayer, the members of the mystical body of Christ are harmonized and united. The liturgy is regulated by the clergy and hierarchy of the Church. ^[97] It has divine and human elements. Its human elements result from the teachings of the Church, Church laws, pious usages by the faithful and the development of art and music.

   These pious usages or the participation in the liturgy must be real and not shallow: For we must always live in Christ and give ourselves to Him completely, so that in Him, with Him and through Him the heavenly Father may be duly glorified. The sacred liturgy requires, however, that both of these elements be intimately linked with each another. This recommendation the liturgy itself is careful to repeat, as often as it prescribes an exterior act of worship. Thus we are urged, when there is question of fasting, for example, "to give interior effect to our outward observance." ^[98] Otherwise religion clearly amounts to mere formalism, without meaning and without content. ^[99]

   The Eucharistic

   The Eucharist is a renewal of the sacrifice on the cross, with Christ, the priest, sacrifice and purpose of the sacrifice. The faithful should participate but they do not have priestly authority. ^[100] They participate in the sacrifice together with the priest. They participate by cleansing the souls of arrogance, anger, guilt, lust and other sins, and thus see more clearly the picture of Christ in themselves.

   The Bible

   For many years, the Church has taught that the existing bible translation of Saint Jerome was final. Divino Afflante Spiritu, published in 1943, encouraged Christian theologians to revisit original versions of the Bible in Greek and Hebrew. Noting improvements in archaeology, the encyclical reversed Pope Leo XIII's Providentissimus Deus (1893), which had only advocated going back to the original texts to resolve ambiguity in the Latin Vulgate.^[101]

   Marian theology

   From early on, Pius XII was an ardent follower and deeply religious admirer of Mary. He believed, that the Virgin Mother of God hears all prayers: She, whose sinless soul was filled with the divine spirit of Jesus Christ above all other created souls, "in the name of the whole human race" gave her consent "for a spiritual marriage between the Son of God and human nature." ^[102] She who, according to the flesh, was the mother of our Head, became, according to the Spirit, the mother of all His members. She, through her powerful prayers, obtained that the spirit of our Divine Redeemer, should be bestowed on the newly founded Church at Pentecost. ^[103] She is most holy Mother of all the members of Christ, and reigns in heaven with her Son, her body and soul refulgent with heavenly glory. . ^[104] He consecrated the world to the Immaculate Heart of Mary in 1942, in accordance with the second "secret" of Our Lady of Fatima.

   Dogma of the Assumption

   Main article: Munificentissimus Deus

   On November 1, 1950, referring to our Lord Jesus Christ, the Apostles Peter and Paul, the Immaculate and his dogmatic authority, Pope Pius XII defined the dogma: "By the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory."^[105]

   In this dogmatic statement, the phrase "having completed the course of her earthly life "is carefully written to leave open the question of whether or not Mary died before her Assumption, or whether Mary was assumed before death; both possibilities are allowed in the formulation. The dogma marks clearly the high point in the theology and life of Pope Pius XII. A sociological survey of all Catholic bishop preceded the definition.

   The entire decree (and the title itself) is also worded to suggest that Mary's Assumption was not in any sense a logical necessity, but rather a divine gift to Mary as Mother of God. Pope Pius teaches, that Mary completed her race as a shining example to the human race. The gift of the assumption is offered to all the faithful and signifies what to hope for. Her assumption signifies God's intention to all those open to him.

   Church and society

   Medical theology

   An overlooked and difficult part of the theology of Pius XII are his numerous speeches to members of the medical profession] and medical research. Pio XII, Discorsi Ai Medici compiles 700 pages of specific addresses. Pope Pius XII addressed doctors, nurses, midwives, to detail all aspects of rights and dignity of patients, medical responsibilities, moral implications of psychological illnesses and the uses of psycho pharmaca, but also issues of uses of medicine in terminally ill persons, medical lies in face of grave illness, and the rights of family members to make decisions against expert medical advice. Pope Pius XII went often new ways, thus he was first to determine that the use of pain medicine in terminally ill patients is justified, even if this may shorten the life of the patient, as long as life shortening is not the objective itself.^[106]

   Other topics were the behaviour of medical doctors, facing pain and death, sterilisation, genetics, artificial insemination, painless child birth, the multiple moral aspects of developing medical technologies, morality in applied psychology, moral limits to medical research and treatment, and cancer treatment of children, and more.

   Sexuality and conscience

   Pope Pius XII fully accepted the Rhythm Method as a moral form of family planning, although only limited circumstances, within the context of family.^[107] Some Catholics interpreted the 1930 encyclical Casti Connubii by Pope Pius XI to allow moral use of Rhythm,^[108] and internal rulings of the Catholic Church in 1853 and 1880^[109] stated that periodic abstinence was a moral way to avoid pregnancy. Some historians consider these two speeches by Pius XII to be the first explicit Church acceptance of the method.^[110]

   In his speech to mid-wives, Pope Pius XII offered this understanding of sexual pleasures: "The Creator himself... established that in the [generative] function, spouses should experience pleasure and enjoyment of body and spirit. Therefore, the spouses do nothing evil in seeking this pleasure and enjoyment. They accept what the Creator has intended for them. At the same time, spouses should know how to keep themselves within the limits of just moderation."^[107]

   Human and sexual activities within marriage are matters of conscience, a concept which is often misused, by justifying unusual behaviour patterns. To Pius XII, "The conscience is the innermost and most secret nucleus of man. There he withdraws with his intellectual capacities into complete separation, alone with himself or better, alone with God, whose voice echoes in his conscience. There he decides over good or bad. There chooses between victory or defeat. The conscience is therefore, to use an old, venerable picture, a sanctuary, on whose entrance all must stop."^[111] This respect applies to children and even more to adults: "It is correctly argued, that the true meaning of adult independence is not to be led like a little Child."

   Vatican II picked up this quote on conscience from Pius XII verbatim in Lumen Gentium, and concluded: "By conscience, in a wonderful way, that law is recognized, which is fulfilled in the love of God and neighbour."^[112] Since 1993, the Magisterium of the Church explicitly highlights this particular view of Pope Pius XII, quoting it as an element of the official Catholic Catechism.^[113]

   The Catholic Church's modern view on family planning was further developed in the 1968 encyclical Humanae Vitae by Pope Paul VI^[114] and in Pope John Paul II's Theology of the Body.^[115]

   Theology and Science

   To Pius XII, science and religion were heavenly sisters, different manifestations of divine exactness, who could not possibly contradict each other over the long term^[116] Regarding their relation, his advisor Professor Robert Leiber wrote: “Pius XII was very careful not to close any doors prematurely. He was energetic on this point and regretted that in the case of Galileo.”^[117] Preceding similar praises from Pope John Paul II in 1992, Pope Pius XII listed Galileo 1939 in his first speech to the Pontifical Academy of Sciences to be among “most audacious heroes of research…not afraid of the stumbling blocks and the risks on the way, nor fearful of the funereal monuments”^[118]

   Pius commenting on “the state and nature of original matter” acknowledges that science declares this to be an “insoluble enigma” but continues, that “it seems that science of today, by going back in one leap millions of centuries, has succeeded in being witness to that primordial Fiat Lux when, out of nothing, there burst forth with matter a sea of light and radiation, while the particles of chemical elements split and reunited in million of galaxies” ”^[119] Pius continued, that these facts need further investigation, and theories founded upon them need “new developments and proofs in order to offer a secure basis for reasoning”. ^[120]

   Evolution

   Main article: Humani Generis

   In 1950, Pope Pius XII teaches, there is no sufficient basis for a comprehensive belief in evolution, because the facts are still missing. Catholic religion can take evolution theory into account at some time: This certainly would be praiseworthy in the case of clearly proved facts; but caution must be used when there is rather question of hypotheses, having some sort of scientific foundation, in which the doctrine contained in Sacred Scripture or in Tradition is involved. ^[121]

   The encyclical took up a nuanced position with regard to evolution: The question of the origin of man's body from pre-existing and living matter is a legitimate matter of inquiry for natural science. Catholics are free to form their own opinions, but they should do so cautiously; they should not confuse fact with conjecture, and they should respect the Church's right to define matters touching on Revelation^[122] For these reasons the Teaching Authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter - for the Catholic faith obliges us to hold that souls are immediately created by God. ^[123]

   Thus Pius acknowledged in 1950, that evolution might accurately describe the biological origins of human life, but at the same time criticized those who use it as a religion, who "imprudently and indiscreetly hold that evolution... explains the origin of all things". While Humani Generis was significant as the first occasion on which a pope explicitly addressed the topic of evolution at length, it did not represent a change in doctrine for the Roman Catholic Church. As early as 1868, Cardinal John Henry Newman wrote, "the theory of Darwin, true or not, is not necessarily atheistic; on the contrary, it may simply be suggesting a larger idea of divine providence and skill."^[124]

   Pope John Paul II went further in acknowledging the success of evolutionary theory in his 1996 Message to Pontifical Academy of Sciences. He called evolution "more than a hypothesis" and said, "It is indeed remarkable that this theory has been progressively accepted by researchers, following a series of discoveries in various fields of knowledge, but maintained the line of his predecessor, Pope Pius XII, regarding the origin of the soul in God."^[125]

   While the factual basis for creationism should be researched further, the encyclical issues a clear no to another scientific opinion popular at the time, polygenism," the scientific hypothesis that mankind descended from a group of original humans. ^[126]

   Writings and speeches

   Main article: List of Encyclicals of Pope Pius XII

   The pontificate of Pius XII was the first in Vatican history, which published papal speeches and addresses in vernacular language on a systematic basis. Until then, papal documents were issued mainly in Latin in Acta Apostolicae Sedis since 1909. Because of the novelty of it all, and a feared occupation of the Vatican by the German Wehrmacht, not all documents exist today. In 1944, a number of papal documents were burned or “walled in”, ^[127] to avoid detection by the advancing German army. Insisting that all publications must be reviewed by him on a prior basis to avoid any misunderstanding, several speeches by Pius XII, who did not find sufficient time, were never published or appeared only once issued in the Vatican daily, Osservatore Romano. An array of sources exists today, not all of them available in English. This applies especially to the many speeches and addresses to various groups. Available are:

   • • Acta Apostolicae Sedis. (AAS), Vatican City 1939-1958. Official documents of the Pontificate of Pope Pius XII
     • Pio XII, Discorsi e Radio Messaggi di Sua Santita Pio XII, Vatican City 1939-1958,Official speeches of Pius XII, 20 vol.
     • Pio XII, Discorsi Ai Medici collected byFiorenzo Angelini, Roma, 1959, 725 pages, Italian, medical theology and morality.
     • Soziale Summe Pius XII ed.A.F.Utz, J.F.Gröner, 4010 pages. in German, the non-theological teachings 1939-1958, 3 vol.
     • Guide to the Documents of Pope Pius XII by M. Claudia, Westminster, Maryland, 1955, an English Guide until 1955;

   A small percentage of the Pope Pius XII publications are available on internet on the Vatican Website.

   Canonizations and beatifications

   Main article: Pope Pius XII Canonizations

   Grand Consistory

   Only twice in his pontificate did Pius XII hold a consistory to create new cardinals, in contrast to Pius XI, who had done so seventeen times in seventeen years. Pius XII chose not to name new cardinals during World War II, and the number of cardinals shrank to 38, with Cardinal Denis Dougherty being the only living U.S. cardinal. The first occasion on February 18, 1946 — which has become known as the "Grand Consistory" — yielded the elevation of a record thirty-two new cardinals (previously Leo X's elevation of thirty-one cardinals in 1517 had held this title). John Paul II would later surpass this number on February 21, 2001, elevating forty-four cardinals. Together with the first post-war consistory in 1953—where Msgr. Tardini and Msgr. Montini were notably not elevated^[128]—the "Grand Consistory" brought an end to over five hundred years of Italians constituting a majority of the College of Cardinals.^[129]

   Earlier, in 1945, Pius XII had dispensed with the complicated papal conclave procedures which attempted to ensure secrecy while preventing Cardinals from voting for themselves, compensating for this change by raising the requisite majority from two-thirds to two thirds plus one.

   World War II

   Pius XII's pontificate began on the eve of World War II. During the war, the Pope followed a policy of neutrality mirroring that of Pope Benedict XV during World War I.

   In April 1939, after the submission of Charles Maurras and the intervention of the Carmel of Lisieux, Pius XII ended his predecessor's ban on Action Française, an organization described by some authors as virulently antisemitic and anti-Communist.^[130][131]

   In 1939, the Pope employed Jewish cartographer Roberto Almagia to work on old maps in the Vatican library. Almagia had been at the University of Rome since 1915 but was dismissed after Mussolini's anti-Jewish legislation of 1938. The Pope's appointment of two Jews to the Vatican Academy of Science as well as the hiring of Almagia were reported by the New York Times in the editions of November 11, 1939, and January 10, 1940.^[132]

   During Soviet Union's aggression on Finland, the Winter War, Pius XII condemned the Soviet attack on 26 December 1939 in a speech at the Vatican. Later he donated a signed and sealed prayer on behalf of Finland.^[133]

   On 18 January 1940, after over 15,000 Polish civilians had been killed, Pius XII said in a radio broadcast, "The horror and inexcusable excesses committed on a helpless and a homeless people have been established by the unimpeachable testimony of eye-witnesses."^[134]

   After Germany invaded the Low Countries during 1940, Pius XII sent expressions of sympathy to the Queen of the Netherlands, the King of Belgium, and the Grand Duchess of Luxembourg. When Mussolini learned of the warnings and the telegrams of sympathy, he took them as a personal affront and had his ambassador to the Vatican file an official protest, charging that Pius XII had taken sides against Italy's ally Germany. Mussolini's foreign minister claimed that Pius XII was "ready to let himself be deported to a concentration camp, rather than do anything against his conscience."^[135]

   In the spring of 1940, a group of German generals seeking to overthrow Hitler and make peace with the British approached Pope Pius XII, who acted as a negotiator between the British and the abortive plot.^[136]

   In April 1941, Pius XII granted a private audience to Ante Pavelić, the leader of the newly proclaimed Croatian state (rather than the diplomatic audience Pavelić had wanted).^[137] Pius was criticised for his reception of Pavelić: an unattributed British Foreign Office memo on the subject described Pius as "the greatest moral coward of our age."^[138] The Vatican did not officially recognise Pavelić's regime. Pius XII did not publicly condemn the expulsions and forced conversions to Catholicism perpetrated on Serbs by Pavelić;^[139] however, the Holy See did expressly repudiate the forced conversions in a memorandum dated January 25, 1942, from the Vatican Secretiat of State to the Yugoslavian Legation.^[140]

   In 1941, Pius XII interpreted Divini Redemptoris, an encyclical of Pope Pius XI, which forbade Catholics to help Communists, as not applying to military assistance to the Soviet Union. This interpretation assuaged American Catholics who had previously opposed Lend-Lease arrangements with the Soviet Union.^[141]

   In March 1942, Pius XII established diplomatic relations with the Japanese Empire. In May 1942, Kazimierz Papée, Polish ambassador to the Vatican, complained that Pius had failed to condemn the recent wave of atrocities in Poland; when Cardinal Secretary of State Maglione replied that the Vatican could not document individual atrocities, Papée declared, "when something becomes notorious, proof is not required."^[142]

   Pius XII's famous Christmas broadcasts on the Vatican Radio delivered in 1941 and 1942 (the latter of which at 26 pages and over 5000 words took more than 45 minutes to deliver) remain a "lightning rod" in debates about Pope Pius XII during the war, particularly the Holocaust.^[143] In his 1941 Christmas broadcast he was calling for a new world order marked by Christian peace. The majority of the 1942 speech spoke generally about human rights and civil society; at the very end of the speech, Pius seems to turn to current events, albeit not specifically, referring to "all who during the war have lost their Fatherland and who, although personally blameless, have simply on account of their nationality and origin, been killed or reduced to utter destitution."^[144] New York Times editorials called Pius XII "a lonely voice in the silence and darkness enveloping Europe this Christmas" in 1941^[145] and "lonely voice crying out of the silence of a continent" in 1942.^[146]

   As the war was approaching its end in 1945, Pius advocated a lenient policy by the Allied leaders in an effort to prevent what he perceived to be the mistakes made at the end of World War I.^[147]

   The Holocaust

   Pius engineered an agreement — formally approved on June 23, 1939 — with Brazilian President Getúlio Vargas to issue 3,000 visas to "non-Aryan Catholics". However, over the next eighteen months Brazil’s Conselho de Imigração e Colonização (CIC) continued to tighten the restrictions on their issuance — including requiring a baptismal certificate dated before 1933, a substantial monetary transfer to the Banco do Brasil, and approval by the Brazilian Propaganda Office in Berlin — culminating in the cancellation of the program fourteen months later, after fewer than 1,000 visas had been issued, amid suspicions of "improper conduct" (i.e. continuing to practice Judaism) among those who had received visas.^[148][37]

   Cardinal Secretary of State Luigi Maglione received a request from Chief Rabbi of Palestine Isaac Herzog in the Spring of 1940 to intercede on behalf of Lithuanian Jews about to be deported to Germany.^[37] Pius called Ribbentrop on March 11, repeatedly protesting against the treatment of Jews.^[149]

   In 1941, Cardinal Theodor Innitzer of Vienna informed Pius of Jewish deportations in Vienna.^[144] Later that year, when asked by French Marshal Philippe Pétain if the Vatican objected to anti-Jewish laws, Pius responded that the church condemned antisemitism, but would not comment on specific rules.^[144] Similarly, when Pétain's puppet government adopted the "Jewish statutes," the Vichy ambassador to the Vatican, Léon Bérard, was told that the legislation did not conflict with Catholic teachings.^[150] Valerio Valeri, the nuncio to France was "embarrassed" when he learned of this publicly from Pétain^[151] and personally checked the information with Cardinal Secretary of State Maglione^[152] who confirmed the Vatican's position.^[153] In September 1941 Pius objected to a Slovakian Jewish Code,^[154] which, unlike the earlier Vichy codes, prohibited intermarriage between Jews and non-Jews.^[155] In October 1941 Harold Tittman, a U.S. delegate to the Vatican, asked the pope to condemn the atrocities against Jews; Pius replied that the Vatican wished to remain "neutral,"^[156] reiterating the neutrality policy which Pius invoked as early as September 1940.^[157]

   In 1942, the Slovakian charge d'affaires, told Pius that Slovakian Jews were being sent to concentration camps.^[144] On March 11, 1942, several days before the first transport was due to leave, the charge d'affaires in Bratislava reported to the Vatican: "I have been assured that this atrocious plan is the handwork of.....Prime Minister (Tuka), who confirmed the plan... he dared to tell me - he who makes such a show of his Catholicism - that he saw nothing inhuman or un-Christian in it...the deportation of 80,000 persons to Poland, is equivalent to condemning a great number of them to certain death." The Vatican protested to the Slovak government that it "deplore(s) these...measures which gravely hurt the natural human rights of persons, merely because of their race."^[158]

   On September 18, 1942, Pius received a letter from Monsignor Montini (future Pope Paul VI), saying, "the massacres of the Jews reach frightening proportions and forms."^[144] Later that month, Myron Taylor, U.S. representative to the Vatican, warned Pius that the Vatican's "moral prestige" was being injured by silence on European atrocities — a warning which was echoed simultaneously by representatives from Great Britain, Brazil, Uruguay, Belgium, and Poland^[159] — the Cardinal Secretary of State replied that the rumors about genocide could not be verified.^[160] In December 1942, when Tittman asked Cardinal Secretary of State Maglione if Pius would issue a proclamation similar to the Allied declaration "German Policy of Extermination of the Jewish Race," Maglione replied that the Vatican was "unable to denounce publicly particular atrocities."^[161]

   In late 1942, Pius XII advised German and Hungarian bishops that speaking out against the massacres in the eastern front would be politically advantageous.^[162] On April 7, 1943, Msgr. Tardini, one of Pius’s closest advisors, told Pius that it would be politically advantageous after the war to take steps to help Slovakian Jews.^[163]

   In January 1943, Pius would again refuse to publicly denounce the Nazi violence against Jews, following requests to do so from Władysław Raczkiewicz, president of the Polish government-in-exile, and Bishop Konrad von Preysing of Berlin.^[164] On September 26, 1943, following the German occupation of northern Italy, Nazi officials gave Jewish leaders in Rome 36 hours to produce 50 kilograms of gold (or the equivalent) threatening to take 300 hostages. Then Chief Rabbi of Rome, Israel Zolli recounts in his memoir, that he was selected to go to the Vatican and seek help.^[165] The Vatican offered to loan 15 kilos, but the offer proved unnecessary when the Jews received an extension.^[166] Soon afterwards, when deportations from Italy were imminent, 477 Jews were hidden in the Vatican itself and another 4,238 were protected in Roman monasteries and convents.^[167]

   On April 30, 1943, Pius wrote to Bishop Von Preysing of Berlin to say: "We give to the pastors who are working on the local level the duty of determining if and to what degree the danger of reprisals and of various forms of oppression occasioned by episcopal declarations...ad maiora mala vitanda (to avoid worse)...seem to advise caution. Here lies one of the reasons, why We impose self-restraint on Ourselves in our speeches; the experience, that we made in 1942 with papal addresses, which We authorized to be forwarded to the Believers, justifies our opinion, as far as We see. (...) The Holy See has done whatever was in its power, with charitable, financial and moral assistance. To say nothing of the substantial sums which we spent in American money for the fares of immigrants."^[168]

   On October 28 1943, Ernst von Weizsäcker, the German Ambassador to the Vatican, telegrammed Berlin that "...the Pope has not yet let himself be persuaded to make an official condemnation of the deportation of the Roman Jews. (...) Since it is currently thought that the Germans will take no further steps against the Jews in Rome, the question of our relations with the Vatican may be considered closed."^[169]

   In March 1944, through the papal nuncio in Budapest, Angelo Rotta urged the Hungarian government to moderate its treatment of the Jews.^[170] These protests, along with others from the King of Sweden, the International Red Cross, the United States, and Britain led to the cessation of deportations on 8 July, 1944.^[171] Also in 1944, Pius appealed to 13 Latin American governments to accept "emergency passports", although it also took the intervention of the U.S. State Department for those countries to honor the documents.^[172]

   When the church transferred 6,000 Jewish children in Bulgaria to Palestine, Cardinal Secretary of State Maglione reiterated that the Holy See was not a supporter of Zionism.^[170]

   In August 2006 extracts from the 60-year-old diary of a nun of the Convent of Santi Quattro Coronati^[173] were published in the Italian press, stating that Pope Pius XII ordered Rome's convents and monasteries to hide Jews during the Second World War.^[174]

   Post-World War II

   Main article: Pope Pius XII Church policies after World War II

   

   

   Pope Pius XII, wearing the traditional 1877 Papal Tiara, is carried through St. Peter's Basilica on a sedia gestatoria.

   Pius's anti-Communist activities became more potent following the war. In 1948, Pius declared that any Italian Catholic who supported Communist candidates in the parliamentary elections of that year would be excommunicated and also encouraged Azione Cattolica to support the Christian Democratic Party. In 1949, he authorized the Holy Office to excommunicate any Catholic who joined or collaborated with the Communist Party. He also publicly condemned the Soviet crackdown on the 1956 Hungarian Revolution.^[175] After the war, Pius also became an outspoken advocate of clemency and forgiveness for all, including war criminals. He also applied pressure through his U.S. nuncio to commute the sentences of Germans convicted by the occupation authorities. The Vatican also asked for a blanket pardon for all those who had received death sentences, after the ban on execution of war criminals was lifted in 1948.^[176]

   Pius concluded concordats with Francisco Franco's Spain in 1953 and Rafael Trujillo's Dominican Republic in 1954. Pius would also excommunicate Juan Perón in 1955 for his arrests of church officials.^[177]

   Pius XII declared 1950 a Holy Year in the Catholic Church.

   Jewish orphans controversy

   In 2005, Corriere della Sera published a document dated 20 November, 1946 on the subject of Jewish children baptized in war-time France. The document ordered that baptized children, if orphaned, should be kept in Catholic custody and stated that the decision "has been approved by the Holy Father". Nuncio Angelo Roncalli (who would become Pope John XXIII, and be recognized by Yad Vashem as Righteous Among the Nations) ignored this directive.^[178] Abe Foxman, the national director of the Anti-Defamation League (ADL), who had himself been baptized as a child and had undergone a custody battle afterwards, called for an immediate freeze on Pius's beatification process until the relevant Vatican Secret Archives and baptismal records were opened.^[179] Two Italian scholars, Matteo Luigi Napolitano and Andrea Tornielli, confirmed that the memorandum was genuine although the initial reporting by the Corriere della Sera was misleading, as the document had originated in the French Catholic Church archives rather than the Vatican archives and strictly concerned itself with children without living blood relatives that were supposed to be handed over to Jewish organisations.^[180]

   Later life, death, and legacy

   Main article: Pope Pius XII Magisterium of last months

   Image:Tomb of Pius XII.jpg

   The tomb of Pope Pius XII in the crypt of St. Peter's Basilica.

   The role of Madre Sister Pascalina Lehnert ^[181] — who had served Pacelli since he was nuncio to Bavaria — was within the paternalistic Vatican not without controversy, since she was, in the humorous words of Bavarian Joseph Cardinal Ratzinger, "the most powerful Bavarian ever in the Vatican", but, later on Pope Benedict XVI continued, "as housekeeper and secretary Madre Pascalina managed to create the human living space for Pius XII, which he needed, to fulfil his duties in a difficult time" ^[182] In 1943, Madre Pascalina was asked by the Pope to direct his personal charity efforts. Pascalina organized and led the Magazino, a huge private papal charity office, which she continued until 1959. “It started from modest beginnings and became a gigantic charity”.^{[183] [184]}

   Pius was dogged with ill health in 1954. Like all Popes before and after him, a group of physicians watched over him including Professors Gasbarini and Paul Niehans ^[185] During his long illness in 1954, American doctors were consulted by intervention of Francis Cardinal Spellman. ^[186] Niehans and the American doctors concluded that the origin of the illness was incurable in Hypothalamus of the Brain. ^[187] One of his doctors, a charlatan, Riccardo Galeazzi-Lisi, whom Pius made an honorary member of the Pontifical Academy of Sciences, gained admittance as the pope lay dying and took photographs of Pius which he sold to Paris Match, and unsuccessfully tried to sell to other magazines, forcing him to resign as chief physician of the Vatican ("pontifical archiater") in the wake of massive public protests. When Pius died, Galeazzi-Lisi assumed the role of Pius' embalmer using controversial methods. ^[188] Claims, that he contributed to the illness of Pope Pius have not been verified. ^{[189] [190] [191]} The stench caused by the decay was such that guards had to be rotated every 15 minutes, otherwise they would collapse. The condition of the body became so bad that the remains were secretly removed at one point for further treatments before being returned in the morning. This caused considerable embarrassment to the Vatican and one of the first acts of Pius' successor, Pope John XXIII, was to ban and excommunicate the embalmer from Vatican City for life.^[192] The Italian Medical Council expelled Galeazzi-Lisi for "infamous conduct", but the High Court of the Italian Central Health Commission reversed the decision.^[193]

   Pius died on October 9, 1958 in Castel Gandolfo, the Papal Summer Residence. His funeral procession into Rome was the largest congregation of Romans as of that date, Romans mourned "their" Pope, who born in their city, especially as hero of the Eternal City in time of war. ^[194] Pope Pius XII's cause of canonization was opened on November 18, 1965 by Pope Paul VI. On September 2, 2000, during the pontificate of Pope John Paul II, Pius XII was given the title of Venerable. Rome's Chief Rabbi Elio Toaff also began promoting the cause of Pius to receive such posthumous recognition from Yad Vashem as a "righteous gentile". The Boy Scouts of America's highest Catholic emblem is named after him.

   Views, interpretations, and scholarship

   Contemporary

   Image:Das Schwarze Korps Eugenio Pacelli Judenfreund Feind des Nationalsozialismus.jpg

   Cardinal Pacelli attacked by Nazi papers as a friend of Jews and western communists.

   During the war, the pope was widely praised. For example, Time Magazine credited Pius XII and the Catholic Church for "fighting totalitarianism more knowingly, devoutly, and authoritatively, and for a longer time, than any other organized power".^[195] During the war he was also praised editorially by the New York Times for opposing Nazi anti-semitism and aggression.^[196] Some early works echoed these favorable sentiments, including Polish historian Oskar Halecki's Pius XII: Eugenio Pacelli: Pope of peace (1954) and Nazareno Padellaro's Portrait of Pius XII (1949).

   Many Jews publicly thanked the pope for his help. For example, Pinchas Lapide, a Jewish theologian and Israeli diplomat to Milan in the 1960s, estimated that Pius "was instrumental in saving at least 700,000 but probably as many as 860,000 Jews from certain death at Nazi hands."^[197] Some historians have questioned this number, which Lapide reached by "deducting all reasonable claims of rescue" by non-Catholics from the total number of European Jews surviving the Holocaust.^[198] Catholic scholar Kevin Madigan interprets this and other praise from prominent Jewish leaders, including Golda Meir, as less than sincere, an attempt to secure Vatican recognition of the State of Israel.^[199]

   Pius was also criticized during his lifetime. For example, Leon Poliakov wrote five years after World War II that Pius had been a tacit supporter of Vichy France's anti-Semitic laws, calling him "less forthright" than Pope Pius XI either out of "Germanophilia" or the hope that Hitler would defeat communist Russia.^[200] Bishop Carlos Duarte Costa, a long-time critic of Pius XII's policies during the war and an opponent of clerical celibacy and the Tridentine Mass, was excommunicated by Pius XII on July 2, 1945.^[201]

   On September 21, 1945, the general secretary of the World Jewish Council, Dr. Leon Kubowitzky, presented an amount of money to the pope, "in recognition of the work of the Holy See in rescuing Jews from Fascist and Nazi persecutions."^[202]

   After the war, in the autumn of 1945, Harry Greenstein from Baltimore, a close friend of Chief Rabbi Herzog of Jerusalem, told Pius how grateful Jews were for all he had done for them. "My only regret," the pope replied, "is not to have been able to save a greater number of Jews."^[203]

   The Deputy

   Main article: The Deputy

   In 1963, Rolf Hochhuth's controversial drama Der Stellvertreter. Ein christliches Trauerspiel (The Deputy, a Christian tragedy, released in English in 1964) portrayed Pope Pius XII as a hypocrite who remained silent about the Holocaust. Books such as Dr. Joseph Lichten's A Question of Judgment (1963), written in response to The Deputy, defended Pius XII's actions during the war. Lichten labelled any criticism of the pope's actions during World War II as "a stupefying paradox" and said, "no one who reads the record of Pius XII's actions on behalf of Jews can subscribe to Hochhuth's accusation."^[204] Critical scholarly works like Guenther Lewy's The Catholic Church and Nazi Germany (1964) also followed the publication of The Deputy. In 2002 the play was adapted into the film Amen.

   Actes

   Main article: Actes et Documents du Saint Siège relatifs à la Seconde Guerre Mondiale

   In the aftermath of the controversy surrounding The Deputy, in 1964 Pope Paul VI authorized four Jesuit scholars to access the Vatican's secret archives, which are normally not opened for seventy-five years. A selected collection of primary sources, Actes et Documents du Saint Siège relatifs à la Seconde Guerre Mondiale, was published in eleven volumes between 1965 and 1981. The Actes documents are not translated from their original language (mostly Italian) and the volume introductions are in French. Only one volume has been translated into English.

   Notable documents not included in the Actes include most of the letters from Bishop Konrad Preysing of Berlin to Pope Pius XII in 1943 and 1944, the papers of Austrian bishop Alois Hudal, and virtually everything appertaining to Eastern Europe.^[205] Saul Friedlander's Pope Pius and the Third Reich: A Documentation (1966) did not cite the Actes and drew instead on unpublished diplomatic documents from German embassies. Most later historical works, however, draw heavily on the Actes.

   Hitler's Pope

   Main article: Hitler's Pope

   Image:Hitlerspope.jpg

   The cover of Hitler's Pope, showing Nuncio Pacelli leaving the residence of President Hindenburg in 1927.

   In 1999, John Cornwell's Hitler's Pope criticized Pius for not doing enough, or speaking out enough, against the Holocaust. Cornwell argued that Pius's entire career as the nuncio to Germany, cardinal secretary of state, and pope was characterized by a desire to increase and centralize the power of the Papacy, and that he subordinated opposition to the Nazis to that goal. He further argues that Pius was anti-Semitic and that this stance prevented him from caring about the European Jews.^[206]

   Cornwell's work was the first to have access to testimonies from Pius's beatification process as well as to many documents from Pacelli's nunciature which had just been opened under the seventy-five year rule by the Vatican State Secretary archives.^[207] Cornwell concluded, "Pacelli's failure to respond to the enormity of the Holocaust was more than a personal failure, it was a failure of the papal office itself and the prevailing culture of Catholicism."

   Cornwell's work has received much praise and criticism. Much praise of Cornwell centered around his statement that he was a practising Catholic who had attempted to absolve Pius with his work.^[208] Works such as Susan Zuccotti's Under His Very Windows: The Vatican and the Holocaust in Italy (2000) and Michael Phayer's The Catholic Church and the Holocaust, 1930–1965 (2000) are critical of both Cornwell and Pius.

   Cornwell's scholarship has been criticized. For example, Kenneth L. Woodward stated in his review in Newsweek that "errors of fact and ignorance of context appear on almost every page."^[209] Cornwell himself gives a more ambiguous assessment of Pius' conduct in a 2004 interview where he states that "Pius XII had so little scope of action that it is impossible to judge the motives for his silence during the war".^[210] Most recently, Rabbi David Dalin's The Myth of Hitler's Pope argues that critics of Pius are liberal Catholics and ex-Catholics who "exploit the tragedy of the Jewish people during the Holocaust to foster their own political agenda of forcing changes on the Catholic Church today" and that Pius XII was actually responsible for saving the lives of many thousands of Jews.^[211]

   ICJHC

   Main article: International Catholic-Jewish Historical Commission

   In 1999, in an attempt to address some of this controversy, the Vatican appointed the International Catholic-Jewish Historical Commission (ICJHC), a group composed of three Jewish and three Catholic scholars to investigate the role of the Church during the Holocaust. In 2001, the ICJHC issued its preliminary finding, raising a number of questions about the way the Vatican dealt with the Holocaust, titled " The Vatican and the Holocaust: A Preliminary Report."^[212]

   The Commission discovered documents making it clear that Pius was aware of widespread anti-Jewish persecution in 1941 and 1942, and they suspected that the Church may have been influenced in not helping Jewish immigration by the nuncio of Chile and the Papal representative to Bolivia, who complained about the "invasion of the Jews" to their countries, where they engaged in "dishonest dealings, violence, immorality, and even disrespect for religion."^[212]

   The ICJHC raised a list of 47 questions about the way the Church dealt with the Holocaust, requested documents that had not been publicly released in order to continue their work, and, not receiving permission, they disbanded in July of 2001, having never issued a final report. Unsatisfied with the findings, Dr. Michael Marrus, one of the three Jewish members of the Commission, said the commission "ran up against a brick wall.... It would have been really helpful to have had support from the Holy See on this issue."^[213]

   References

   • Cornwell, John. (1999). Hitler's Pope: The Secret History of Pius XII. Viking. ISBN 0-670-87620-8. Also see Amazon Online Reader.
   • Cushing, Richard. (1959). Pope Pius XII. Paulist Press.
   • Dalin, Rabbi David G. (2005). The Myth of Hitler's Pope: How Pope Pius XII Rescued Jews from the Nazis. Regnery. ISBN 0-89526-034-4.
   • Falconi, Carlo. (1970, translated from the 1965 Italian edition). The Silence of Pius XII. Boston: Little, Brown, and Co. ISBN 0-571-09147-4
   • Feldkamp, Michael F. Pius XII und Deutschland. Göttingen: Vandenhoeck & Ruprecht. ISBN 3-525-34026-5.
   • Friedländer, Saul. (1966). Pius XII and the Third Reich: A Documentation. New York: Alfred A Knopf. ISBN 0-374-92930-0
   • Gallo, Patrick J., ed. (2006). Pius XII, The Holocaust and the Revisionists. London: McFarland & Company, Inc., Publishers. ISBN 0-7864-2374-9
   • Goldhagen, Daniel (2002)."A Moral Reckoning - The role of the Catholic Church in the Holocaust and Its Unfulfilled Duty of Repair". Little, Brown ISBN 0 316 724467
   • Gutman, Israel, ed. (1990). Encyclopedia of the Holocaust, vol. 3. New York: Macmillan Publishing Company. ISBN 0-02-864529-4
   • Halecki, Oskar. (1954). Pius XII: Eugenio Pacelli: Pope of peace. Farrar, Straus and Young. OCLC 775305
   • Alden Hatch and Seamus Walshe. (1958). Crown of Glory, The Life of Pope Pius XII. New York: Hawthorne Books.
   • ICJHC. (2000). The Vatican and the Holocaust: A Preliminary Report.
   • Kent, Peter. (2002). The Lonely Cold War of Pope Pius XII: The Roman Catholic Church and the Division of Europe, 1943–1950. Ithaca: McGill-Queen's University Press. ISBN 0-7735-2326-X
   • Lapide, Pinchas (1980). The Last Three Popes and the Jews. London:Souvenir Press.
   • Levillain, Philippe. (2002). The Papacy: An Encyclopedia. Routledge (UK). ISBN 0-415-92228-3
   • Lewy, Guenter. (1964). The Catholic Church and Nazi Germany. New York: McGraw-Hill. ISBN 0-306-80931-1
   • Marchione, Sr. Margherita. (2000). Pope Pius XII: Architect for Peace. Paulist Press. ISBN 0-8091-3912-X
   • Marchione, Sr. Margherita. (2002). Consensus and Controversy: Defending Pope Pius XII. Paulist Press. ISBN 0-8091-4083-7
   • Marchione, Sr. Margherita. (2002). Shepherd of Souls: A Pictorial Life of Pope Pius XII. Paulist Press. ISBN 0-8091-4181-7
   • Marchione, Sr. Margherita. (2004). Man of Peace: An Abridged Life of Pope Pius XII. Paulist Press. ISBN 0-8091-4245-7
   • McDermott, Thomas. (1946). Keeper of the Keys -A Life of Pope Pius XII. Milwaukee: The Bruce Publishing Company.
   • McInerney, Ralph. (2001). The Defamation of Pius XII. St Augustine's Press. ISBN 1-890318-66-3
   • Murphy, Paul I. and Arlington, R. Rene. (1983) La Popessa: The Controversial Biography of Sister Pasqualina, the Most Powerful Woman in Vatican History. New York: Warner Books Inc. ISBN 0-446-51258-3
   • (Italian) Padellaro, Nazareno. (1949). Portrait of Pius XII. Dutton; 1st American ed edition (1957). OCLC 981254
   • Paul, Leon. (1957). The Vatican Picture Book - A Picture Pilgrimage. New York: Greystone Press.
   • Phayer, Michael. (2000). The Catholic Church and the Holocaust, 1930–1965. Indianapolis: Indiana University Press. ISBN 0-253-33725-9.
   • Pollard, John F. (2005). Money and the Rise of the Modern Papacy: Financing the Vatican, 1850–1950. Cambridge University Press.
   • Pfister, Pierre. (1955). PIUS XII - The Life and Work of a Great Pope. New York: Thomas Y. Crowell Company.
   • Ritner, Carol and Roth, John K., eds. (2002). Pope Pius XII and the Holocaust. New York: Leicester University Press. ISBN 0-7185-0275-2
   • Roosevelt, Franklin D.; Myron C. Taylor, ed. Wartime Correspondence Between President Roosevelt and Pope Pius XII. Prefaces by Pius XII and Harry Truman. Kessinger Publishing (1947, reprinted, 2005). ISBN 1-4191-6654-9
   • Rychlak, Ronald J. (2000). Hitler, the War, and the Pope. Our Sunday Visitor. ISBN 0-87973-217-2. Also see Amazon Online Reader
   • Sánchez, José M. (2002). Pius XII and the Holocaust: Understanding the Controversy. Washington D.C.: Catholic University of America Press. ISBN 0-8132-1081-X
   • Scholder, Klaus. (1987). The Churches and the Third Reich. London.
   • Volk, Ludwig. (1972) Das Reichskonkordat vom 20. Juli 1933. Mainz: Matthias-Grünewald-Verlag. ISBN 3-7867-0383-3.
   • Zolli, Israel. (1997). Before the Dawn. Roman Catholic Books (Reprint edition). ISBN 0-912141-46-8. Also see Amazon Online Reader
   • Zuccotti, Susan. (2000). Under his very Windows, The Vatican and the Holocaust in Italy. New Haven and London: Yale University Press. ISBN 0-300-08487-0

   Notes

   1. ^ Pollard, 2005, p. 70.
   2. ^ Marchione, 2004, p. 1.
   3. ^ Marchione, 2004, p. 4.
   4. ^ Sr. Margherita Marchione, Pope Pius XII: Architect for Peace (Paulist Press, 2000). ISBN 0-8091-3912-X
   5. ^ ^{a b c d e} Marchione, 2005, p. 64.
   6. ^ ^{a b c} Marchione, 2000, p. 193.
   7. ^ ^{a b c} Marchione, 2004, p. 10.
   8. ^ ^{a b} Marchione, 2004, p. 9.
   9. ^ Dalin, 2005, p. 47.
   10. ^ Dalin, 2005, p. 48.
   11. ^ Levillain, 2002, p. 1211.
   12. ^ Emma Fatoni, Germania e Santa sede, Le Nunziature di Pacelli tra la Grande Guerra e la Republica de Weimar, Societa Editrice il Mulino, Bologna, Italia, 1992, pp.45-85)
   13. ^ Marchione, 2004, p. 11.
   14. ^ Burkhart Schneider,Pio XII. Pace, Opera della Giustizia, Edizione Paolini, Roma, 1984, p.16
   15. ^ Burkhart Schneider, Pio XII. Pace, Opera della Giustizia, Edizione Paolini, Roma, 1984, p.17
   16. ^ Ronald Ryschlak, Hitler the War and the Pope, Genesis Press, Columbus MS, USA, 2000, p.6;
   17. ^ Sanchez, 2000, p. 103–104.
   18. ^ Similarly, he later dispersed a mob attacking his car by raising his cross and blessing his assailants, as related by Bishop Fulton Sheen — the recipient of the cross — on television. See Marchione, 2002.
   19. ^ Bayrisches Geheimes Staatsarchiv München, Bayrische Gesandtschaft beim Päpstlichen Stuhl, 1919, Faszikel 967, 139,167
   20. ^ Schmidt, Lydia. (2000). Kultusminister Franz Matt (1920–1926): Schul-, Kirchen- und Kunstpolitik in Bayern nach dem Umbruch von 1918. CH Beck. ISBN 3-406-10707-9
   21. ^ Robert Murphy Diplomat among Warriors Doubleday, Garden City,N.Y. 1964, p.205
   22. ^ Ludwig Volk Das Reichskonkordat vom 20. Juli 1933 ISBN 3-7867-0383-3.
   23. ^ They were published by Ludwig Kaas, Eugenio Pacelli, Erster Apostolischer Nuntius beim Deutschen Reich, Gesammelte Reden, Buchverlag Germania, Berlin, 1930
   24. ^ (Hansjakob Stehle, Die Ostpolitik des Vatikans, Piper, München, 1975, p.139-141
   25. ^ Hansjakob Stehle, Die Ostpolitik des Vatikans, Piper, München, 1975, p.132
   26. ^ Rudolf Morsey, Eugenio Pacelli als Nuntius in Deutschland, in Herbert Schambeck, Pius XII. Duncker &Humblot, Berlin, p.131.
   27. ^ Rudolf Morsey, Eugenio Pacelli als Nuntius in Deutschland, in Herbert Schambeck, Pius XII. Duncker &Humblot, Berlin, p. 121.
   28. ^ Karl Heinz Harbeck, Akten der Reichskanzlei. Das Kabinett Cuno, Boppard, 1968, p. 544.
   29. ^ Emma Fatoni, Germania e Santa Sede, Le Nunziature di Pacelli tra la Grande Guerra e la Republica de Weimar, Societa Editrice il Mulino, Bologna, Italia, 1992, p. 265f.
   30. ^ Nikolaus Junk, Im Kampf Zwischen Zwei Epochen, Mainz 1973, p. 381.
   31. ^ Kent, 2002, p. 24.
   32. ^ Fahlbusch, Erwin (ed.). Bromiley, Geoffrey W. (trans.). (2005). The Encyclopedia of Christianity. ISBN 0-8028-2416-1
   33. ^ Dalin, 2005, p. 58–59.
   34. ^ Marchione, 2002, p. 22.
   35. ^ Phayer, 2000, p. 3.
   36. ^ Walter Bussmann, 1969, "Pius XII an die deutshen Bischöfe", Hochland 61, p. 61–65
   37. ^ ^{a b c} Gutman, Israel, Encyclopedia of the Holocaust, p. 1136.
   38. ^ Eugenio Cardinal Pacelli Discorsi E Panegirici 1931-1938 Tipografia Poliglotta Vaticana, 1939
   39. ^ Ludwig Volk, Die Kirche in den deutschsprachigen Ländern in: Handbuch der Kirchengeschichte, Band VII, p. 539.
   40. ^ Ludwig Volk, Die Kirche in den deutschsprachigen Ländern in: Handbuch der Kirchengeschichte, Band VII, p.539-544.
   41. ^ They included: Latvia 1922, Bavaria 1925, Poland 1925, France I., 1926, France II. 1926, Lithuania 1927, Czechoslovakia 1928, Portugal I 1928, Italy I1929, Italy II 1929, Portugal II 1929, Rumania I1927, Prussia 1929, Rumania II 1932, Baden 1932, Germany 1933, Austria 1933. See P.Joanne M.Restrepo Restrepo SJ. Concordata Regnante Sanctissimo Domino Pio PP.XI. Inita PontificiaUniversita Gregoriana, Roma, 1934.
   42. ^ Ludwig Volk, Die Kirche in den deutschsprachigen Ländern in: Handbuch der Kirchengeschichte, Band VII, p. 546,547.
   43. ^ Ludwig Volk Das Reichskonkordat vom 20. Juli 1933, p. 34f., 45–58.
   44. ^ Klaus Scholder "The Churches and the Third Reich" volume 1: especially Part 1, chapter 10; Part 2, chapter 2
   45. ^ Volk, p. 98–101. Feldkamp, 88–93.
   46. ^ Volk, p. 101,105.
   47. ^ Volk, p. 254.
   48. ^ Phayer 2000, p. 16; Sanchez 2002, p. 16–17.
   49. ^ 74.A lEveque de Passau, in "Lettres de Pie XII aux Eveques Allemands 1939-1944, Libreria Editrice Vaticana, 1967, p.416
   50. ^ Michael F. Feldkamp Pius XII und Deutschland ISBN 3-525-34026-5.
   51. ^ Dalin, 2005, p. 69–70
   52. ^ Catholic Forum. Pope Pius XII.
   53. ^ Pius XII, quoted in Joseph Brosch, Pius XII, Lehrer der Wahrheit, Kreuzring, Trier,1968, p.45
   54. ^ Pascalina Lehnert, Ich durfte Ihm Dienen, Erinnerungen an Papst Pius XII. Naumann, Würzburg, 1986,p. 49
   55. ^ “Medius vestrum stetit quem vos nescetis. Everybody knew what the pope meant". Domenico Cardinale Tardini, Pio XII, Tipografia Poliglotta Vaticana, 1960, p.105
   56. ^ Lehnert, Pascalina Ich durfte Ihm Dienen,Erinnerungen an Papst Pius XII. Naumann, Würzburg, 1986, p.57
   57. ^ Congregation of Extraordinary Ecclesiastical Affairs and Congregation of Ordinary Affairs
   58. ^ Pio XII, La Allocuzione nel consistorio Segreto del 12 Gennaio 1953 in Pio XII, Discorsi e Radiomessagi di Sua Santita Vatican City, 1953,p.455;
   59. ^ Domenico Cardinale Tardini, Pio XII, Tipografia Poliglotta Vaticana, 1960, p.157
   60. ^ Guilio Nicolini, Il Cardinale Domenico Tardini, Padova, 1980, ISBN 887026-340-1; p.313
   61. ^ In the State Department he had actively supported “foreigners”, for example Francis Spellman, the American monsignor, whom he consecrated himself as the first American Bishop in the Vatican curia. Spellman had organized and accompanied Pacelli's American journey and arranged a meeting with President Roosevelt. Only 30 days after his coronation, on April 12, 1939, Pope Pius XII named Spellman as archbishop of New York. ((For many interesting details see the authorized biography of Cardinal Spellman: Robert I. Gannon The Cardinal Spellman Story, Doubleday Company, New York, 1962
   62. ^ Oscar Halecki, James Murray, Jr. Pius XII, Eugenio Pacelli, Pope of Peace; p.370
   63. ^ Oscar Halecki, James Murray, Jr. Pius XII, Eugenio Pacelli, Pope of Peace, p. 371.
   64. ^ For example Padellaro:“Church history will memorize with special letters the secret conclave of 1946, and the cosmopolitan Pius XII, who called men of all races into the Senate of the Church" Nazareno Padellaro, Pio XII Torino, 1956, p. 484
   65. ^ Domenico Cardinale Tardini, Pio XII, Tipografia Poliglotta Vaticana, 1960, p.75
   66. ^ Domenico Cardinale Tardini, Pio XII, Tipografia Poliglotta Vaticana, 1960, p.76
   67. ^ Domenico Cardinale Tardini, Pio XII, Tipografia Poliglotta Vaticana, 1960, p. 76.
   68. ^ John XXIII, Pius XII, in Domenico Tardini, Pius XII, Roma 1959, p.14.
   69. ^ Pius XII, Enc. Summi Pontificatus 3;
   70. ^ Pius XII, Enc. Summi Pontificatus, 4
   71. ^ Cf. Rom., XII, 5; I Cor., XII, 25.
   72. ^ Cf. Rom., XII, 5; I Cor., XII, 25.
   73. ^ Pius XII, Enc. Mystici Corporis Christi, 96
   74. ^ Summi Pontificatus. 1939.
   75. ^ Cf. Decree of the Holy Office, 2 Dec. 1940: A.A.S., 1940, p. 553.
   76. ^ Cf. Gen., IV, 10
   77. ^ Pius XII, Enc. Mystici Corporis Christi, 94
   78. ^ Cf. Leo XIII, Immortale Dei: A.S.S., XVIII, pp. 174-175
   79. ^ Cod. Iur. Can., c. 1351
   80. ^ Cf. August., In Ioann. Ev. tract., XXVI, 2: Migne, P.L. XXX, 1607.
   81. ^ Cf. August., In Ioann. Ev. tract., XXVI, 2: Migne, P.L. XXX, 1607
   82. ^ Vat. Counc. Const. de fide Cath., Cap. 3
   83. ^ Cf. Leo XIII, Immortale Dei: A.S.S., XVIII, pp. 174-175; Cod. Iur. Can., c. 1351
   84. ^ Pius XII, Enc. Mystici Corporis Christi, 104
   85. ^ Mystici Corporis Christi Pius XII, Encyclical Mystici Corporis Christi, Vatican City, 1943
   86. ^ Vat.Council, Const.de Ecc. Cf. ibidem, Const. de fide cath., c. 1.
   87. ^ Pius XII, Enc. Mystici Corporis Christi 13.
   88. ^ Pius XII, Discourse, February 20, 1946:AAS 38 (1946) 149; quoted by John Paul II, CL 9.
   89. ^ Cf. John VI, 63.
   90. ^ Pius XII, Enc. Mystici Corporis Christi, 38
   91. ^ Proverbs, XXI, 1;
   92. ^ Pius XII, Enc. Mystici Corporis Christi39
   93. ^ Nouvelle Revue Theologique, 1948.
   94. ^ Acts, 2:42
   95. ^ Pope Pius XII enc, Mediator Dei, 21 Sacrament
   96. ^ Pope Pius XII enc, Mediator Dei, 25
   97. ^ Pope Pius XII enc, Mediator Dei, 32
   98. ^ Roman Missal, Secret for Thursday after the Second Sunday of Lent
   99. ^ Pope Pius XII enc, Mediator Dei, 24
   100. ^ Pope Pius XII enc, Mediator Dei, 63
   101. ^ Divino Afflante Spiritu. 1943.
   102. ^ Office for Holy Week
   103. ^ Pius XII, Enc. Mystici Corporis Christi, 110
   104. ^ Pius XII, Enc. Mystici Corporis Christi, 110
   105. ^ Pius XII, Apostolic Constitution Munificentissimus Deus, Vatican City, 1950, 44
   106. ^ Pope Pius XII, The Moral Limits of Medical Research and Treatment.
   107. ^ ^{a b} Two speeches on October 29, 1951, and November 26, 1951: Moral Questions Affecting Married Life: Addresses given to the Italian Catholic Union of midwives October 29, 1951, and November 26, 1951 to the National Congress of the Family Front and the Association of Large Families, National Catholic Welfare Conference, Washington, DC. Text of the speeches available from EWTN or CatholicCulture.org
   108. ^ Kippley, John; Sheila Kippley (1996). The Art of Natural Family Planning, 4th Edition, Cincinnati, OH: The Couple to Couple League, 231. ISBN 0-926412-13-2. 
   109. ^ Pivarunas, Mark. A. (2002-02-18). On the Question of Natural Family Planning. Religious Congregation of Mary Immaculate Queen (CMRI). Retrieved on 2007-06-03.
        Harrison, Brian W. (January 2003). "Is Natural Family Planning a 'Heresy'?". Living Tradition (103). Roman Theological Forum. Retrieved on 2007-06-03. 
   110. ^ Shannon, Marilyn (2001). A History of the Wife, First edition, New York: HarperCollins, p.307. ISBN 0-06-019338-7. 
   111. ^ Radiomessaggio, La Coscienza Cristiana come oggetto della educazione, in Pio XII, Discorsi, Vol XIV, p. 20.
   112. ^ Vatican II, Lumen Gentium, 16.
   113. ^ #2362. Catechism of the Catholic Church, Second Edition Article 6: The Sixth Commandment. United States Catholic Conference (2000). Retrieved on 2008-02-10.
   114. ^ Pope Paul VI. (1968). Humanae Vitae.
   115. ^ Pope John Paul II (September 2006). Man and Woman He Created Them: A Theology of the Body. Pauline Books and Media. ISBN 0-8198-7421-3. 
   116. ^ Discorsi E Radiomessaggi di sua Santita Pio XII, Vatican City, 1940, p407; Discorsi E Radiomessaggi di sua Santita Pio XII, Vatican City, 1942, p.52; Discorsi E Radiomessaggi di sua Santita Pio XII, Vatican City, 1946,p.89Discorsi E Radiomessaggi di sua Santita Pio XII, Vatican City, 1951, p.28.221.413.574
   117. ^ Robert Leiber, Pius XII Stimmen der Zeit, November 1958 in Pius XII. Sagt, Frankfurt 1959, p.411
   118. ^ Discourse of His Holiness Pope Pius XII given on 3rd December 1939 at the Solemn Audience granted to the Plenary Session of the Academy, Discourses of the Popes from Pius XI to John Paul II to the Pontifical Academy of the Sciences 1939-1986, Vatican City, p.34
   119. ^ Discourse of His Holiness Pope Pius XII given on 3rd December 1939 at the Solemn Audience granted to the Plenary Session of the Academy, Discourses of the Popes from Pius XI to John Paul II to the Pontifical Academy of the Sciences 1939-1986, Vatican City, p.82.
   120. ^ Discourse of His Holiness Pope Pius XII given on 3rd December 1939 at the Solemn Audience granted to the Plenary Session of the Academy, Discourses of the Popes from Pius XI to John Paul II to the Pontifical Academy of the Sciences 1939-1986, Vatican City, p.82
   121. ^ Pius XII, Enc.Humani Generis, 35
   122. ^ .< Pius XII, Enc. Humani Generis, 36>
   123. ^ Pius XII, Enc. Humani Generis,36
   124. ^ [1]Catholic Online
   125. ^ Pope John Paul II. (1996). Message to Pontifical Academy of Sciences.
   126. ^ Pius XII, Enc.Humani Generis, 37
   127. ^ Communication, Father Robert Graham, SJ, November 10, 1992
   128. ^ Levillain, 2002, p. 1136.
   129. ^ Tobin, Greg. (2003). Selecting the Pope: Uncovering the Mysteries of Papal Elections. Barnes & Noble Publishing. ISBN 0-7607-4032-1. p. xv-xvi, 143.
   130. ^ Friedländer, Saul, 1997, Nazi Germany and the Jews: The Years of Persecution, New York: HarperCollins, p. 223.
   131. ^ McInerny, 2001, p49.
   132. ^ McInerny, 2001, p. 47.
   133. ^ Finnish Defence Forces - The Winter War 1939-1940 Retrieved 9-5-2007.
   134. ^ Gilbert, Martin, The Second World War, p. 40.
   135. ^ Dalin, David G. The Myth of Hitler's Pope: How Pope Pius XII Rescued Jews from the Nazis. Regnery Publishing. Washington, 2005. ISBN 0-89526-034-4. p. 76.
   136. ^ Prof. John S. Conway: The Vatican, the Nazis and Pursuit of Justice.
   137. ^ Minutes of August 7, 1941. British Public Records Office FO 371/30175 57760
   138. ^ Mark Aarons and John Loftus Unholy Trinity pp.71–2
   139. ^ Israel Gutman (ed.) Encyclopedia of the Holocaust vol 2 p.739
   140. ^ Ronald Rychlak, Hitler, the War, and the Pope, p. 414–15, note 61.
   141. ^ Mary Ball Martinez. 1993. "Pope Pius XII and the Second World War". Journal of Historical Review. v. 13.
   142. ^ Report by the Polish Ambassador to the Holy See on the Situation in German-occupied Poland, Memorandum No. 79, May 29, 1942, Myron Taylor Papers, NARA.
   143. ^ Rittner and Roth, 2002, p. 4.
   144. ^ ^{a b c d e} Gutman, Israel, Encyclopedia of the Holocaust, p. 1137.
   145. ^ New York Times. December 25, 1941. "The Pope's Message." p. 24.
   146. ^ New York Times. December 25, 1942. "The Pope's Verdict." p. 16.
   147. ^ Kent, 2002, p. 87–100.
   148. ^ Lesser, Jeffrey. 1995. Welcoming the Undesirables: Brazil and the Jewish Question. University of California Press. p. 151–168.
   149. ^ McInerny, 2001, p49.
   150. ^ Perl, William, The Holocaust Conspiracy, p. 200.
   151. ^ Phayer, 2000, p. 5.
   152. ^ Michael R. Marrus and Robert O. Paxton, 1981, Vichy France and the Jews, New York: Basic Books, p. 202.
   153. ^ Delpech, Les Eglises et la Persécution raciale, p. 267.
   154. ^ John F. Morley, 1980, Vatican Diplomacy and the Jews during the Holocaust, 1939–1943, New York: KTAV, p. 75.
   155. ^ Phayer, 2000, p.5
   156. ^ Perl, William, The Holocaust Conspiracy, p. 206.
   157. ^ Perl, William, The Holocaust Conspiracy, p. 200.
   158. ^ Lapide, 1980, p139.
   159. ^ Phayer, 2000, p. 27–28.
   160. ^ Israel Pocket Library, Holocaust, p. 133; Gutman, Israel, Encyclopedia of the Holocaust, p. 1137.
   161. ^ Hilberg, Raul, The Destruction of the European Jews, p. 315.
   162. ^ Israel Pocket Library, Holocaust, p. 136.
   163. ^ (French) Actes et documents du Saint Siège relatifs à la Seconde Guerre mondiale / éd. par Pierre Blet, Angelo Martini, Burkhart Schneider. 7th April 1943
   164. ^ Israel Pocket Library, Holocaust, p. 134.
   165. ^ Eugenio Zolli. Before the Dawn. Reissued in 1997 as Why I Became a Catholic.
   166. ^ Israel Pocket Library, Holocaust, p. 133.
   167. ^ Gilbert, Martin, The Holocaust, p. 623.
   168. ^ Letter of Pius XII of 30th April, 1943 to the Bischop of Berlin, Graf von Preysing, published in "Documentation catholique" of 2nd February, 1964.
   169. ^ Berel Lang. "Not Enough" vs. "Plenty": Which did Pius XII do?. Judaism. Fall 2001. and "Jewish Virtual Library: 860,000 Lives Saved - The Truth About Pius XII and the Jews"
   170. ^ ^{a b} Gutman, Israel, Encyclopedia of the Holocaust, p. 1138.
   171. ^ Gilbert, Martin, The Holocaust, p. 701.
   172. ^ Perl, William, The Holocaust Conspiracy, p. 176.
   173. ^ Baglioni, Pina (August 2006). 30Days - The Holy Father orders…. 30Days. Retrieved on 2006-11-02.
   174. ^ Davies, Bess Twiston. "Faith news - Comment - Times Online", The Times, 2006-08-19. Retrieved on 2006-11-02. 
   175. ^ Sanchez, 2000, p. 94–95.
   176. ^ Phayer, 2002, "Ethical Questions about Papal Policy" in Pope Pius XII and the Holocaust, p. 228–229; Catholic University of America Archives, 37/133 #112.
   177. ^ Torcuato Salvador Di Tella. 2003. History of Political Parties in Twentieth-Century Latin America. Transaction Publishers. ISBN 0-7658-0181-7. p. 77.
   178. ^ Jerusalem Report, (February 7, 2005).
   179. ^ Anti-Defamation League. ADL to Vatican: Open Baptismal Records and Put Pius Beatification on Hold. January 13, 2005.
   180. ^ Dimitri Cavalli. Pius's Children. The American. April 1, 2006.
   181. ^ Cornwell and those who copy him, mistakenly call sister Pascalina Pasqualina.
   182. ^ Martha Schad, Gottes Mächtige Dienerin, Schwester Pascalina und Papst Pius XII. Herbig, München, 2007, p 218
   183. ^ Pascalina Lehnert, Ich durfte Ihm Dienen, Naumann, Würzburg, 1986, p.104)
   184. ^ By Christmas 1944, 12000 packages were delivered to the children of Rome alone, many of which were handed over by Pope Pius XII himself. Pascalina organized truck caravans filled with medicine, clothing, shoes and food to prison camps and hospitals, provided first aid, food and shelter for bomb victims, fed the hungry population of Rome, answered emergency calls for aid to the Pope, sent care packages to France, Poland, Czechoslovakia, Germany and Austria and other countries. After the war, the calls for papal help continued in war-torn Europe: Madre Pascalina organized emergency aid to displaced persons, prisoners of war, victims of floods, and many victims of the war. Pascalina distributed also hundreds of religious items to needy priests. In later years, priests with very large parishes received small cars or motor bikes. The Pope was personally involved, constantly asking bishops from the USA Argentina, Brazil, Switzerland, Canada, Mexico, and other countries for help. Cardinals and Bishops freely visited Madre Pascalina, who by now was nicknamed Virgo Potens, powerful virgin.
   185. ^ Pascalina Lehnert, Ich durfte ihm dienen, p.191
   186. ^ Pascalina Lehnert, Ich durfte ihm dienen, p.178
   187. ^ Pascalina Lehnert, Ich durfte ihm dienen, p.178
   188. ^ Paul Hoffmann. (2002). The Vatican's Women. St. Martin's Press. ISBN 0-312-27490-4. p. 44.
   189. ^ Pius suffered from gastritis brought on by kidney dysfunctions. Galeazzi-Lisi, with the aid of a Swiss colleague, prescribed injections made from the glands of fetal lambs that gave Pius chronic hiccups and rotting teeth.
   190. ^ Heirs of the Fisherman: Behind the Scenes of Papal Death and Succession - ISBN 0-19-517834-3
   191. ^ Papal Preservation. Steven Palmer. YB News. June 2005.When Pius died, Galeazzi-Lisi assumed the role of Pius' embalmer. Rather than slow the process of decay, the doctor-mortician's self-made technique (aromatizzazione), which involved encasing Pius in a cellophane bag with herbs and spices, sped it up, causing the Holy Father's corpse to disintegrate rapidly, turning purple. At one point, the body's nose fell off. It is reported that while transporting the pope's body from Castel Gandolfo to the Vatican, pressure within the coffin due to gases given off by decay blew off the seals.
   192. ^ Guide to Age. Alexander Chancellor. The Guardian. April 16 2005.
   193. ^ The Pope's Doctor. Alan McElwain. Annals Australia. July 1989.
   194. ^ Pascalina Lehnert, Ich durfte ihm dienen, p.197
   195. ^ Time. August 16, 1943.
   196. ^ New York Times December 25, 1941 and December 25, 1942 [2]
   197. ^ Lapide, Three Popes and the Jews, 1967, quoted in Dalin, 2005, p. 11.
   198. ^ Lapide, 1967, p. 269.
   199. ^ Kevin Madigan. Judging Pius XII, page 2. Christian Century. March 14, 2001.
   200. ^ Leon Poliakov. November 1950. "The Vatican and the 'Jewish Question': The Record of the Hitler Period — and After." Commentary 10: 439–449.
   201. ^ Redmile, Robert David. 2006. The Apostolic Succession and the Catholic Episcopate in the Christian Episcopal. Xulon Press. ISBN 1600345166. p. 247.
   202. ^ McInernny, 2001, p155.
   203. ^ McInernny, Ralph, The Defamation of Pius XII, 2001.
   204. ^ Lichten, 1963, A Question of Judgement.
   205. ^ Michael Phayer. 2000. The Catholic Church and the Holocaust, 1930–1965. Indiana University Press. p. xvii.
   206. ^ Phayer, 2000, p. xii-xiii.
   207. ^ Sanchez, 2002, p. 34.
   208. ^ Sanchez, 2002.
   209. ^ Kenneth L. Woodward. Newsweek. September 27, 1999.
   210. ^ For God's sake. The Economist. Dec 9th 2004.
   211. ^ Dalin, 2005, p. 3.
   212. ^ ^{a b} ICJHC, 2000.
   213. ^ Melissa Radler. "Vatican Blocks Panel's Access to Holocaust Archives." The Jerusalem Post. July 24, 2001.

   
   

   External links

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   Wikiquote has a collection of quotations related to:

   Pope Pius XII

   General

   • Official Vatican page on Pius XII
   • New Oxford Review The Pius War by Joseph Bottum
   • Pope Pius XII and the Holocaust - Jewish Virtual Library
   • Tomb of Pius XII

   Official documents

   • October 2000 Report of the International Catholic-Jewish Historical Commission, notice of Commission suspending work
   • Complete Text of the Concordat between the Vatican and the Third Reich

   Pro-Pius

   • The Holy See vs. the Third Reich
   • Jewish Historian Praises Pius XII
   • Did Pius XII Remain Silent?
   • Cornwell's Cheap Shot at Pius XII
   • Pius XII and the Jews: The War Years, as reported by the New York Times
   • Righteous Gentile: Pope Pius XII and the Jews Rabbi David Dalin, Ph. D.
   • Holy Cross' Pius XII and the Holocaust

   Anti-Pius

   • Cornwell's "Hitler's Pope" - excerpt published by Vanity Fair
   • Review of "Papal Sin" by Gary Wills in the New York Times Book Review

   Mixed

   • Judging Pius XII from Christian Century by Kevin Madigan

   Roman Catholic Church titles
   Preceded by Pietro Cardinal Gasparri	Cardinal Secretary of State 1930 – 1939	Succeeded by Luigi Cardinal Maglione
   	Camerlengo 1935 – 1939	Succeeded by Lorenzo Cardinal Lauri
   Preceded by Pius XI	Pope 1939 – 1958	Succeeded by John XXIII

   v • d • e Popes of the Catholic Church
   Peter Linus Anacletus Clement I Evaristus Alexander I Sixtus I Telesphorus Hyginus Pius I Anicetus Soter Eleuterus Victor I Zephyrinus Callixtus I Urban I Pontian Anterus Fabian Cornelius Lucius I Stephen I Sixtus II Dionysius Felix I Eutychian Caius Marcellinus Marcellus I Eusebius Miltiades Sylvester I Mark Julius I Liberius Damasus I Siricius Anastasius I Innocent I Zosimus Boniface I Celestine I Sixtus III Leo I Hilarius Simplicius Felix III Gelasius I Anastasius II Symmachus Hormisdas John I Felix IV Boniface II John II Agapetus I Silverius Vigilius Pelagius I John III Benedict I Pelagius II Gregory I Sabinian Boniface III Boniface IV Adeodatus I Boniface V Honorius I Severinus John IV Theodore I Martin I Eugene I Vitalian Adeodatus II Donus Agatho Leo II Benedict II John V Conon Sergius I John VI John VII Sisinnius Constantine Gregory II Gregory III Zachary Stephen II Paul I Stephen III Adrian I Leo III Stephen IV Paschal I Eugene II Valentine Gregory IV Sergius II Leo IV Benedict III Nicholas I Adrian II John VIII Marinus I Adrian III Stephen V Formosus Boniface VI Stephen VI Romanus Theodore II John IX Benedict IV Leo V Sergius III Anastasius III Lando John X Leo VI Stephen VII John XI Leo VII Stephen VIII Marinus II Agapetus II John XII Benedict V Leo VIII John XIII Benedict VI Benedict VII John XIV John XV Gregory V Sylvester II John XVII John XVIII Sergius IV Benedict VIII John XIX Benedict IX Sylvester III Benedict IX Gregory VI Clement II Benedict IX Damasus II Leo IX Victor II Stephen IX Nicholas II Alexander II Gregory VII Victor III Urban II Paschal II Gelasius II Callixtus II Honorius II Innocent II Celestine II Lucius II Eugene III Anastasius IV Adrian IV Alexander III Lucius III Urban III Gregory VIII Clement III Celestine III Innocent III Honorius III Gregory IX Celestine IV Innocent IV Alexander IV Urban IV Clement IV Gregory X Innocent V Adrian V John XXI Nicholas III Martin IV Honorius IV Nicholas IV Celestine V Boniface VIII Benedict XI Clement V John XXII Benedict XII Clement VI Innocent VI Urban V Gregory XI Urban VI Boniface IX Innocent VII Gregory XII Martin V Eugene IV Nicholas V Callixtus III Pius II Paul II Sixtus IV Innocent VIII Alexander VI Pius III Julius II Leo X Adrian VI Clement VII Paul III Julius III Marcellus II Paul IV Pius IV Pius V Gregory XIII Sixtus V Urban VII Gregory XIV Innocent IX Clement VIII Leo XI Paul V Gregory XV Urban VIII Innocent X Alexander VII Clement IX Clement X Innocent XI Alexander VIII Innocent XII Clement XI Innocent XIII Benedict XIII Clement XII Benedict XIV Clement XIII Clement XIV Pius VI Pius VII Leo XII Pius VIII Gregory XVI Pius IX Leo XIII Pius X Benedict XV Pius XI Pius XII John XXIII Paul VI John Paul I John Paul II
   Currently: Benedict XVI

   

   Persondata
   NAME	Pius XII, Pope
   ALTERNATIVE NAMES	Pacelli, Eugenio Maria Giuseppe Giovanni
   SHORT DESCRIPTION	Pope of the Roman Catholic Church from 1939 to 1958
   DATE OF BIRTH	March 2, 1876
   PLACE OF BIRTH	Rome, Italy
   DATE OF DEATH	October 9, 1958
   PLACE OF DEATH	Castel Gandolfo, Italy

   be:Пій XII, папа рымскі

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