L. Gaydosh (Lanham, MD: Lexington Books, 2017), 294 pp., hardcover $105.00, electronic version available. In this revised dissertation Brenda L. Gaydosh provides the first monograph-length English-language biography of German Roman Catholic priest Monsignor Bernhard Lichtenberg. Although his home region of lower Silesia was a diaspora for Catholics, Lichtenberg grew up in a practicing family and was ordained a priest. After brief service in Silesia, Lichtenberg was appointed to posts at various parishes in Berlin, at the time part of the archdiocese of Breslau. Beginning his Berlin service in a working-class district, he eventually became pastor of more affluent parishes in middleclass Charlottenburg. There Lichtenberg was elected to the city council and defended the rights of all denominations. The creation of a Catholic Berlin diocese coincided with Lichtenberg’s transfer to Berlin’s Cathedral. In 1938, Bishop Konrad Graf von Preysing appointed Lichtenberg Canon of the Cathedral. That same year, after the November pogrom against the Jews, Lichtenberg began praying publicly for Jews and others suffering under Nazi rule. In September 1941, two young women visiting the Cathedral overheard Lichtenberg’s public prayers and denounced him to the Gestapo, which handed him to the court that sentenced him to two years in prison for “Bolshevik propaganda.” Upon release, Lichtenberg was briefly interned at a work camp in Berlin. Because his health, already poor in the late 1930s, had been severely compromised in prison, Lichtenberg died in Hof, a town in Franconia, on the way to Dachau. In this work, Gaydosh pursues two goals: introducing her subject to an English-speaking audience, and contextualizing him in his time and in German Catholic history in the late nineteenth and early twentieth centuries. Less successful is the author’s effort to integrate the two: while she does not state so explicitly, she seems to introduce a third goal by presenting Lichtenberg as a model of Christian holiness and martyrdom. Little documentation of Lichtenberg’s life remains. Most records of the Catholic Church in Berlin were destroyed during World War II. A number of scholars have sought to piece together the story of Lichtenberg’s life based on surviving Church sources, government documents relating to his service as a city councilor in Charlottenburg and later Berlin, and records of his trial (whose outcome was predetermined). The author’s work reflects this difficulty, relying heavily on the scholarly literature in German. The paucity of sources forces her to speculate about Lichtenberg’s intentions. Gaydosh uses relatively hagiographic biographies written soon after the war, early in Lichtenberg’s beatification process, and at the time of his actual beatification in 1996. Much more credibly, the author draws upon the excellent archival document collection edited by the director of the Berlin Catholic diocesan archive, Gotthard Klein, which was published by the Vatican Congregation of the Causes of Saints in 1992. Beyond this, the author uses some records from the German federal archives and the Berlin state archives, but relies most heavily on published editions of documents. Earlier biographies suggest the historiographical challenge in drawing a clear picture of Lichtenberg’s work because they were published in support of beatification and canonization. It remains unclear with how much scholarly distance the author approached these works. This is not to claim that the author, or any of the earlier works were not objective; but some discussion of the need to use sources critically would have been in order. On page two, the author accepts without question earlier statements that Lichtenberg never gave his parents cause to punish him. One finds that hard to imagine of any child.

中文翻译：

---

伯恩哈德·利希​​滕贝格（Bernhard Lichtenberg）：纳粹政权的罗马天主教神父和yr道者

L.Gaydosh（马里兰州拉纳姆：列克星敦图书，2017年），第294页，精装本$ 105.00，有电子版。在这篇经过修订的论文中，布伦达·L·盖多什（Brenda L. Gaydosh）提供了德国罗马天主教神父伯纳德·里希滕贝格（Monsignor Bernhard Lichtenberg）的第一本专着英语的传记。尽管利希滕贝格的家乡在下西里西亚（下西里西亚）是一个散居天主教徒的地方，但他在一个修炼家庭中长大，并被任命为神父。在西里西亚（Silesia）短暂服务后，利希滕贝格（Lichtenberg）被任命为柏林各个教区的职位，当时是布雷斯劳总教区的一部分。在工人阶级地区开始他的柏林服务之后，他最终成为夏洛滕堡中产阶级更为富裕的教区牧师。有利希滕贝格当选为市议会，捍卫所有教派的权利。柏林天主教主教管区的创建与利希滕贝格（Lichtenberg）转移到柏林大教堂相吻合。1938年，康拉德·格拉夫·冯·普赖辛主教任命利希滕贝格大教堂为佳能。同年，在11月对犹太人的大屠杀之后，利希滕贝格开始为犹太人和在纳粹统治下的其他人公开祈祷。1941年9月，两名前往大教堂的年轻女子听到了利希滕贝格（Lichtenberg）的公开祈祷，并向盖世太保（Gestapo）谴责他，盖世太保则将他交给法院，以“布尔什维克宣传”将他判处两年徒刑。被释放后，利希滕贝格在柏林的一个工作营中短暂地实习。由于他的健康状况在1930年代末期已经很差，在监狱中受到严重折磨，利希滕贝格在去达豪的路上死于弗兰肯尼亚镇霍夫。在这项工作中，Gaydosh追求两个目标：向讲英语的听众介绍她的主题，并在他的时代和19世纪末至20世纪初的德国天主教史中对他进行背景介绍。作者将两者整合的努力不太成功：尽管她没有这么明确地陈述，但她似乎提出了第三个目标，即把利希滕贝格介绍为基督徒圣洁和难的典范。关于利希滕贝格生活的文献很少。柏林天主教堂的大多数记录在第二次世界大战期间被摧毁。许多学者试图根据尚存的教堂资料，有关他在夏洛滕堡和后来的柏林担任市议员的政府文件以及他的受审记录（其结果已预先确定）来整理利希滕贝格的生平故事。作者的作品反映了这一困难，严重依赖德语的学术文献。由于缺乏消息来源，她不得不猜测利希滕贝格的意图。盖多什使用战后不久，利希滕贝格的圣餐过程中以及1996年实际圣餐时写的相对传记传记。更令人信服的是，作者借鉴了柏林天主教教区主任编辑的出色档案文献集。档案，Gotthard Klein，由梵蒂冈圣人会于1992年出版。除此以外，作者还使用了德国联邦档案馆和柏林国家档案馆的一些记录，但在很大程度上依赖于文献的出版版本。较早的传记暗示了史学方面的挑战，以清晰描绘利希滕贝格的作品，因为它们的出版是为了支持圣化和圣化。作者对这些作品的学术距离还不清楚。这并不是说作者或任何较早的作品都不客观；但是对于严格使用资源的必要性进行了一些讨论。在第二页上，提交人毫无疑问地接受了先前的陈述，即利希滕贝格从没有给父母任何理由惩罚他。人们很难想象任何一个孩子。但是对于严格使用资源的必要性进行了一些讨论。在第二页上，提交人毫无疑问地接受了先前的陈述，即利希滕贝格从没有给父母任何理由惩罚他。人们很难想象任何一个孩子。但是对于严格使用资源的必要性进行了一些讨论。在第二页上，提交人毫无疑问地接受了先前的陈述，即利希滕贝格从没有给父母任何理由惩罚他。人们很难想象任何一个孩子。