ABSTRACT Szabó’s study deals with the phenomenon of so-called Catholic racism, that is, the penetration of racist argumentation into anti-Jewish polemics within European Catholicism, in the first half of the twentieth century. It presents the ideas of two Catholic intellectuals—Anton Orel from Austria and Karol Körper from Slovakia—to demonstrate that, while this process unfolded against the background of the rising Nazi movement in Germany, it was specific to the different national contexts of Central Europe. While in Germany several Catholic commentators and theologians sought to reconcile Catholic doctrine with notions of racial supremacy, in other countries they responded differently to such tendencies. The Austrian writer Anton Orel, for example, highlighted the supranational identity of a ‘Great Austria’ (Grossösterreich) based on Catholicism and corporatism, as opposed to German national and Protestant racism, whereas his Slovak colleague Körper surprisingly drew inspiration from the white supremacist ideology of North America. Apart from the different national contexts, Szabó’s study also describes the transnational character of Catholic racism. In modern Catholic antisemitism Jews are stereotyped not only based on religious differences but, in the light of conspiracy theories, they are also presented as an embodiment of modernization, a socio-economic and political ‘threat’. Another specific feature of Catholic racism is the fact that it did not primarily defer to the authority of natural science, which had challenged its earlier monopoly on the interpretation of the world and man’s place in it. Instead, its supporters gave a political character to the traditional doctrine of substitution theology, so-called supersessionism, based on which Christians claimed to assume the role of the Jews as the chosen people. Correspondingly, the chosenness of the Jewish people is negatively connoted as a conspiracy of the ‘Jewish race’ against the Catholic religion and traditional states as well as new Christian-corporative nations, which Jews had allegedly sought to subdue in their conquest for world domination by means of capitalism or Bolshevism. Catholic racism is thus set in the wider context of the development of modern antisemitism towards its most radical Nazi form. Not even the Nazis were able to define their anti-Jewish bias scientifically, and they were therefore dependent on religious cultural models.

中文翻译：

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两次世界大战期间奥地利和斯洛伐克的天主教种族主义和反犹话语：以安东·奥雷尔 (Anton Orel) 和卡罗尔·科尔珀 (Karol Körper) 为例

摘要 Szabó 的研究涉及所谓的天主教种族主义现象，即在 20 世纪上半叶，种族主义论点渗透到欧洲天主教内部的反犹论战中。它展示了两位天主教知识分子——来自奥地利的 Anton Orel 和来自斯洛伐克的 Karol Körper——的想法，以证明这一过程虽然是在德国纳粹运动兴起的背景下展开的，但它是针对中欧不同国家背景的。虽然在德国，一些天主教评论家和神学家试图将天主教教义与种族至上的观念相协调，但在其他国家，他们对这种趋势的反应不同。例如，奥地利作家安东·奥雷尔（Anton Orel），强调了基于天主教和社团主义的“大奥地利”（Grossösterreich）的超国家身份，而不是德国的民族和新教种族主义，而他的斯洛伐克同事科尔珀令人惊讶地从北美的白人至上主义意识形态中汲取灵感。除了不同的国家背景，Szabó 的研究还描述了天主教种族主义的跨国特征。在现代天主教反犹主义中，犹太人不仅基于宗教差异而被刻板印象，而且根据阴谋论，他们还被视为现代化的体现，一种社会经济和政治“威胁”。天主教种族主义的另一个特点是它主要不服从自然科学的权威，它挑战了它早先在解释世界和人类在其中的地位的垄断地位。取而代之的是，它的支持者赋予替代神学的传统教义，即所谓的“超节论”以政治特征，基督徒声称以此为基础，承担了犹太人作为选民的角色。相应地，犹太人的选择被消极地暗示为“犹太种族”反对天主教和传统国家以及新的基督教社团国家的阴谋，据称犹太人在征服世界的过程中试图征服这些国家。资本主义或布尔什维克主义的手段。因此，天主教种族主义被置于现代反犹太主义向其最激进的纳粹形式发展的更广泛背景下。甚至纳粹也无法科学地定义他们的反犹太偏见，