By T. Villis
Drawing considerably at the ideas and phrases of Catholic writers and cultural commentators, Villis sheds new gentle on spiritual id and political extremism in early twentieth-century Britain. The e-book constitutes a entire examine of ways within which British Catholic groups reacted to fascism either at domestic and in a foreign country.
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Additional resources for British Catholics and Fascism: Religious Identity and Political Extremism Between the Wars
25 This change in the editorial line was accompanied by articles which started to present Hitler as a better alternative to Weimar democracy or communism: all thinking observers, German and otherwise, will admit that an authoritative government is more in accordance with the present political education of the German people than a democracy like the former incompetent and hesitant Weimar republic. 26 The outbreak of the Spanish Civil War conﬁrmed the Herald’s uncomfortable drift towards pro-fascism.
J. Coyne in The Clergy Review thought ‘it had been better left unwritten and certainly published’. 93 James Strachey Barnes was another writer who did everything he could to point to the connections between fascism and Catholicism. Barnes was born in India in the 1890s, but after the death of his mother when he was very young he was brought up by his grandparents in Italy. 94 Tempting as it is to present Barnes as an irrelevant eccentric and outcast, however, he was in other ways at the centre of the establishment.
While the Universe rivalled the Catholic Herald in sales, its focus was more on religious than political news. The second source is the Tablet, which, under the editorship of Douglas Woodruff, became the house journal of the educated Catholic middle and upper class. Finally, the Jesuit review, the Month, which had a large clerical readership, is a window into the interpretations of fascism among the holy orders. Care must be taken not to present these sources as representing ‘types’ of Catholicism, each with a particular view of fascism.