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Long Live Freedom! Hans and Sophie Scholl and The White Rose in Germany (1942-1943).

By John P. Walsh

On February 18, 1943, following the illegal distribution of anti-Nazi leaflets by the White Rose at Ludwig-Maximilians-Universität München—the leaflets instructing students and all others to actively resist the 10-year-old Nazi regime—three young German university students were arrested. In the next four days these students will be tried in a Nazi kangaroo court, convicted of treason, and condemned to death. Their crime?—public vocal resistance to the totalitarian state that suppresses freedom of speech, freedom of religion, and freedom of conscience in addition to reprehensible war crimes, including the Holocaust, during World War II.

On February 22, 1943, in Stadelheim Prison in Munich, Germany, these three White Rose resisters are the first of their group to die for freedom and whose legacy in the 21st century is to be listed as some of the most important Germans of all time—namely, 21-year-old Sophie Scholl, her brother, 24-year-old Hans Scholl, and 23-year-old Christoph Probst, a married father with three children.

Christoph Probst: It wasn’t in vain.

Sophie Scholl: The sun is still shining.

The execution scene from Marc Rothemund’s 2005 German film, Sophie Scholl – The Final Days (“Sophie Scholl – Die letzten Tage”). On February 22, 1943 the three condemned White Rose students—Sophie Scholl (Julia Jentsch), Christoph Probst (Florian Stetter) and Hans Scholl (Fabian Hinrichs)—are allowed a final moment together before being beheaded in Munich’s Stadelheim Prison.

By the start of 1943, the the Nazis were badly losing the Battle of Stalingrad in Russia that had been raging since August 1942. Its outcome was a major turning point in the war. The German armed forces experienced nearly one million casualties in six months. The American, British, and the Russian armed forces were closing in on Hitler’s Third Reich from many sides.

Since June 1942 five anti-Nazi leaflets had been written and distributed in and around the university in Munich. The distribution channels as well as the network of this new clandestine anti-Nazi group—who eventually called themselves the German Resistance Movement, a.k.a. the White Rose—had steadily expanded during the creation of these leaflets.

Conditions were growing tense in Germany. There was a developing global consensus—that included some even in Germany— that Hitler’s war was ultimately unwinnable for the Fascist tyrant. As these totalitarian thugs had lashed out to consolidate power so, as ultimate military victory was slipping away, the regime stooped to any means to crush its internal enemies.

Sophie Scholl, May 9, 1921-February 22, 1943.

Sophie Scholl had almost not graduated from high school in May 1940 because she was sick and tired of the curriculum’s relentless political (Nazi) indoctrination. Scholl was fond of children and took a job teaching kindergarten. But her motivation was not simply that she had found an early vocation but hoped to steer clear of Germany’s six-month National Labor Service (Reichsarbeitsdienst).

The Nazis found her anyway— and Sophie taught at a National Labor Service-approved nursery as part of the war effort. Scholl might not have bothered with the National Labor Service at all except that the Nazis had set it up as a prerequisite for attending university.

In her personal reading Sophie Scholl had already developed an interest in philosophy and theology and wanted to pursue these subjects academically. The Labor Service experience did contribute, however, to Sophie’s outlook—she reacted completely against its militaristic aspects to the point where she started to practice forms of nonviolent resistance.

1940 Letter from Sophie Scholl to a Friend – White Rose Memorial Room – Interior of Main Building of Ludwig-Maximilians-Universitat – Munich – Germany.

In May 1942, 21-year-old Sophie started at the University in Munich. Her older brother Hans, studying medicine and philosophy at the school, introduced his younger sister to all his friends. Though Hans had evolving and increasingly strong anti-Nazi views, as did his friends, camaraderie revolved around the arts, music, philosophy and theology. The Scholls were also physically active—especially hiking and swimming.

Sophie pursued her intellectual interests at the university making connections with artists, writers, and philosophers. Her father, a hometown mayor, had been put in prison for an indirect critical remark he made about Hitler—and Sophie’s quest to understand how she, as an individual, should act under a dictatorship was intensely personal.

The White Rose formed and began writing and publishing anti-Nazi leaflets in June and July 1942—but Hans Scholl kept his dangerous undertaking secret from Sophie. But, in November 1942, when Sophie learned about the White Rose, she immediately joined.

Hans Scholl (Fabian Hinrichs), left, and Sophie Scholl (Julia Jentsch) in the 2005 German historical film, Sophie Scholl – The Final Days.

On February 18, 1943, in the wake of the battle of Stalingrad, and major Allied victories in Africa which had the Americans and British closing in on Hitler’s Europe, the sixth and final leaflet produced by the White Rose was distributed by Hans and Sophie Scholl and others of the White Rose at Munich University. The leaflet had been written by Kurt Huber, a university faculty and White Rose member, and stated that the “day of reckoning” had finally come for “[Hitler,] the most contemptible tyrant that the German people has ever endured.”

The Atrium, Munich University, where the Scholls dropped the sixth leaflets on February 18, 1943, which led to their arrest by the Gestapo.

Atrium, Munich University.

Bringing the leaflets in suitcases, the Scholls stacked them in corridors of the main building—and the hurried activity, including tossing the last leaflets into the atrium, was noticed by a maintenance man who reported it. Before their arrest by the Gestapo, Sophie had successfully gotten rid of any incriminating evidence. But the Gestapo did find fragments of a seventh leaflet by Christoph Probst on Hans Scholl’s person and, upon searching the Scholls’ apartment, confirmed the White Rose writings. The Gestapo was going to let Sophie free, but when she discovered her older brother had been arrested, she confessed to her full role.

Hans and Sophie Scholl lived in the rear of this apartment building at 13 Franz-Joseph Strasse in Munich from June 1942 until their arrest on February 18, 1943 and execution on February 22, 1943.

Sophie Scholl and Christoph Probst.

During the interrogation following her arrest, transcripts show that Sophie defended herself mainly by claiming her right to act based on an individual “theology of conscience.”

On February 22, 1943, the Scholls and Christoph Probst were tried in the Volksgerichtshof (The People’s Court) before rabid Nazi judge Roland Freisler. Sophie interrupted the judge several times during his tirades. The court record shows her saying to the judge: “Somebody—after all—had to make a start. What we wrote and said is believed by many others. They just don’t dare to express themselves as we did.” The trio were found guilty of treason and condemned to death. They were guillotined the same day at Munich’s Stadelheim Prison.

Sophie Scholl, Hans Scholl and Christoph Probst, a married father of three children, were tried in the Volksgerichtshof (The People’s Court) before the rabid Nazi judge Roland Freisler. Transcripts show Sophie told the judge, Somebody—after all—had to make a start. What we wrote and said is believed by many others. They just don’t dare to express themselves as we did.

White Rose stamp – Sophie and Hans Scholl.

Hans Scholl was, with Alexander Schmorell (1917-executed by the Nazis in prison, July 13, 1943), a founding member of the White Rose in 1942. After serving as a medic on the Eastern Front in 1939, Hans Scholl became determined to do something to change the German people’s minds about the Nazi regime and its war effort.

By June 1942 the White Rose (Weiße Rose) had been founded on principles of nonviolent intellectual resistance to the Nazis—a highly dangerous proposition in a totalitarian regime.

Detail of Typewriter Used to Produce White Rose Anti-Nazi Leaflets – White Rose Memorial Room – Interior of Main Building of Ludwig-Maximilians-Universitat – Munich – Germany.

Between June and mid-July 1942, Hans Scholl and Alexander Schmorell wrote four leaflets against the Nazis appealing to the truth of the people’s consciences based on facts. “Isn’t it true that every honest German is ashamed of the government these days?’ the writers asked in their first leaflet. “Who among us has any conception of the dimensions of the shame that will befall us and our children when one day the veil has fallen from our eyes and the most horrible crimes reach the light of day?”

Alexander Schmorell was. with Hans Scholl, a co-founder of the White Rose. Schmorell co-wrote their leaflets. A Russian-German student at Munich University, Schmorell was sentenced to death at 25 years old on April 19, 1943 at the second trial of the White Rose at the Volksgerichtshof. With Munich University faculty member Kurt Huber, also a White Rose member and leaflet writer, Schmorell was beheaded at Munich’s Stadelheim Prison on July 13, 1943. In 2012, Schmorell was declared a saint and martyr in the Russian Orthodox Church.

In the second leaflet the White Rose spoke of the crimes of the Holocaust: “Since the conquest of Poland, 300,000 Jews have been murdered in this country in the most bestial way…The German people sleep in a stupid sleep and encourage the Fascist criminals…”

The third leaflet appealed to the German people’s “spirit” to eliminate the Nazi system in their midst.

Leaflets, Memorial to Scholls at Munich University.

For the next four months, until November 1942, Scholl, Schmorell, and other young members of the White Rose were drafted to again serve as medics on the Eastern Front. War’s ongoing horrors that they witnessed only strengthened their resolve to resist.

At their return to Germany in autumn 1942 Sophie Scholl, Hans’ younger sister (born May 9, 1921), learned about the White Rose and Hans’ involvement in it, and eagerly joined the group.

Sophie Scholl bust, Munich University.

With the Battle of Stalingrad raging since August 1942, the White Rose (now called the German Resistance Movement) produced a fifth leaflet in January 1943. It was an appeal addressed to all Germans and the White Rose made almost 10,000 copies to distribute. The leaflet presented a straightforward analysis of the situation so to jog people’s intellect to take moral action. To state, as the leaflet did, that “Hitler cannot win the war; he can only prolong it.” was pure heresy to the all-encompassing propaganda arm of the dictatorship.

In the Battle of Stalingrad which the Nazis lost—it was the major turning point in the war—Hitler made an intense appeal to the German people’s patriotism. By one count, the German armed forces experienced nearly one million casualties in about six months.

The German populace—as well as people around the world– understood that Hitler’s defeat was inevitable. But, unlike the Americans and British who, in November 1942, successfully began and concluded Operation Torch in French Morocco pushing the Germans east and out of North Africa and next out of Southern Europe, few Germans were willing to even yet criticize the Nazi regime let alone take action as did the handful of young students and faculty of the White Rose.

White Rose Leaflets, memorial.

The White Rose’s fifth leaflet called all Germans to “Support the resistance movement!” The leaflet labeled Nazi policies as racist and subhuman, imperialist and militarist—and to be resisted. But further, a future Germany and Europe must, stated the White Rose in this penultimate leaflet, protect “freedom of speech, freedom of religion, and the individual citizen from the arbitrary action of any dictator states.”

It was in January 1943 that the White Rose was beginning to expand its operation to make connection with older anti-Nazi groups already formed and operating in Germany, such as the Kreisau Circle led by Helmuth James von Moltke (1907-executed by the Nazis in prison, January 23, 1945).

Helmuth James Graf von Moltke (1907–1945) was one of the leaders of an early diverse group of anti-Nazi intellectuals known as the Kreisau Circle. In prison since January 1944, Von Moltke is photographed at his trial in July 1944. The Nazis executed Moltke in prison in January 1945. By early 1943, members of the mostly student-led White Rose were starting to expand their network of contacts to include other anti-Nazi groups such as the Kriesau Circle.

With the defeat at Stalingrad officially announced by the Nazis in early February 1943, the totalitarian regime blamed the German people. This included pointing a finger at university students as unpatriotic who did not serve in the army. Such slanderous and cowardly accusations from Nazi leaders who pompously impugned German intellectual youth in the wake of a massive Hitler-led military defeat making for one million casualties and devastating the nation’s morale, sparked a riot by students at the university in Munich. A growing chaos under the totalitarian regime had a heartbeat—and as in all totalitarian regimes, scapegoats must be found and made examples of. The leaflets of the White Rose had been disseminating anti-Nazi literature since June 1942. Its perpetrators had yet to be found out—and stood square at the tip of the Fascist dictatorship’s spear.

The White Rose, its members actively looking to capitalize on the energy of the students’ righteous indignation, decided to send out their sixth and last leaflet—which they did on February 18, 1943. The sixth leaflet, written by Munich faculty Kurt Huber (1893-executed by the Nazis in prison, July 13, 1943), and revised by Hans Scholl and Alexander Schmorell, said that with “the dead of Stalingrad [to] adjure us!,” the “day of reckoning” had finally come for “[Hitler,] the most contemptible tyrant that the German people has ever endured.” The group also stenciled slogans on university walls and buildings throughout Munich, the Nazi Party’s home base, stating “Down with Hitler!” and “Freedom!”

Munich University, Main Corridor.

The distribution of the leaflets packed in suitcases—this time including the public participation of Sophie Scholl—took place on Thursday, February 18, 1943. It is what led to the arrest, trial, conviction, and execution by beheading of Hans and Sophie Scholl and Christoph Probst by the Nazis within the span of the next four days.

Sophie Scholl’s last words were: It is such a splendid sunny day, and I have to go. But how many have to die on the battlefield in these days? How many young, promising lives? What does my death matter if by our acts thousands are warned and alerted? Among the student body there will certainly be a revolt!

Hans Scholl’s last words were Es lebe die Freiheit! (Let Freedom live!)

Christoph Probst, Hans and Sophie Scholl graves, Perlach Cemetery in Munich.

Scholl graves, Perlach Cemetery, Munich.

PHOTO CREDITS–

Hans and Sophie Scholl, painting —“Hans and Sophie Scholl, painting” by Ralf van Bühren is licensed under CC BY-NC-ND 2.0

“Sophie Scholl” by jimforest is licensed under CC BY-NC-ND 2.0

“1940 Letter from Sophie Scholl to a Friend – White Rose Memorial Room – Interior of Main Building of Ludwig-Maximilians-Universitat – Munich – Germany” by Adam Jones, Ph.D. – Global Photo Archive is licensed under CC BY-SA 2.0

“White Rose film” by jimforest is licensed under CC BY-NC-ND 2.0

“Atrium, Munich University” by Alex J Donohue is licensed under CC BY-NC-ND 2.0

“Atrium, Munich University” by Alex J Donohue is licensed under CC BY-NC-ND 2.0

“13 Hans Joseph Strasse, Munich” by Alex J Donohue is licensed under CC BY-NC-ND 2.0

Sophie Scholl and Christoph Probst–“The White Rose” by jimforest is licensed under CC BY-NC-ND 2.0

“Sophie Scholl on trial – film” by jimforest is licensed under CC BY-NC-ND 2.0

“White Rose stamp – Sophie & Hans Scholl” by jimforest is licensed under CC BY-NC-ND 2.0

“Detail of Typewriter Used to Produce White Rose Anti-Nazi Leaflets – White Rose Memorial Room – Interior of Main Building of Ludwig-Maximilians-Universitat – Munich – Germany” by Adam Jones, Ph.D. – Global Photo Archive is licensed under CC BY-SA 2.0

“White Rose Public Memorial – Ludwig-Maximilians-Universitat – Munich – Germany – 05” by Adam Jones, Ph.D. – Global Photo Archive is licensed under CC BY-SA 2.0

“Leaflets memorial for Hans and Sophie Scholl” by Alex J Donohue is licensed under CC BY-NC-ND 2.0

“Sophie Scholl bust, Munich University” by Alex J Donohue is licensed under CC BY-NC-ND 2.0

“White Rose Movement Public Memorial – Geschwister-Scholl-Platz – Ludwig-Maximilians-Universitat – Munich – Germany – 01” by Adam Jones, Ph.D. – Global Photo Archive is licensed under CC BY-SA 2.0

“File:Bundesarchiv Bild 147-1277, Volksgerichtshof, Helmuth James Graf v. Moltke.jpg” by Unknown is licensed under CC BY-SA 3.0

“Interior of Main Building of Ludwig-Maximilians-Universitat – Munich – Germany – 01” by Adam Jones, Ph.D. – Global Photo Archive is licensed under CC BY-SA 2.0

white flowers/leaflets–“White Rose Movement Public Memorial – Ludwig-Maximilians-Universitat – Munich – Germany – 02” by Adam Jones, Ph.D. – Global Photo Archive is licensed under CC BY-SA 2.0

Probst–“Hans and Sophie Scholl graves, Perlach Cemetery in Munich” by Dage – Looking For Europe is licensed under CC BY 2.0

“Hans and Sophie Scholl graves, Perlach Cemetery in Munich” by Dage – Looking For Europe is licensed under CC BY 2.0

Frieheit–“Hans and Sophie Scholl graves, Perlach Cemetery in Munich” by Dage – Looking For Europe is licensed under CC BY 2.0

Dachau Prisoner and Martyr: Blessed Titus Brandsma, O. Carm., Catholic scholar and journalist.

Blessed Titus Brandsma (1881-1942).

By John P. Walsh

August 14 is the Feast of St. Maximilian Kolbe (1894-1941). Fr. Kolbe died in a Nazi concentration camp (Auschwitz) after he traded places with another camp prisoner condemned to die who was a stranger. That camp prisoner, a husband and father, survived the war. He testified to Kolbe’s heroic and charitable action as a martyr during Kolbe’s canonization process in the Roman Catholic Church. Kolbe was pronounced a saint on October 10, 1982 by St. Pope John Paul II (1920-2005).

Another Catholic martyr out of the Nazi camps who is also much worth knowing is Blessed Titus Brandsma (1881-1942). Brandsma died in Dachau concentration camp, the Nazi’s first concentration camp. Opened in 1933 Dachau’s initial purpose was to imprison political opponents of the Third Reich. Kolbe was a Polish Franciscan and Brandsma was a Dutch Carmelite. In 1985 Fr. Brandsma was declared a Blessed of the Church by St. Pope John Paul II setting him too on the road to sainthood.

Franciscan friar Fr. Maximilian Kolbe. His father was German and his mother was Polish. A journalist by trade he had dedicated his work to the Virgin Mary. Arrested in Poland on February 17, 1941 for sheltering Jews and anti-Nazi publishing, Kolbe was sent to Auschwitz on May 28, 1941. He died on August 14, 1941 after he traded places with another prisoner, a total stranger, who had been condemned to die in a retribution killing by the Nazis. In 1982 Kolbe was made a saint by St. Pope John Paul II.

Blessed Titus Brandsma as a young Carmelite friar. He became an ordained priest.

Both Frs. Kolbe and Brandsma were dedicated journalists. Brandsma was a university founder and teacher as well as a modern art advocate. In 1921 he famously defended the artistic freedom of the leading Symbolist and Expressionist painter in Belgium, Albert Servaes (1883-1966). The artist, a committed Catholic, once said “I have had only two masters. The Gospels and nature.” Yet his new art work for the Stations of the Cross caused an uproar among some Catholics who were offended by the contemporary depictions of Christ’s Passion. Brandsma supported Servaes’ work for the church of the Discalced Carmelites in Luythagen, a suburb of Antwerp (they can be found today in the Cistercian Abbey of Our Lady of Koningshoeven in Tilburg, Netherlands). Brandsma arranged for the new art to be accompanied by Brandsma’s own meditations on them and published together in a newly-founded Catholic cultural review called Opgang, This helped present and clarify the profound religious content of the art work which worked to inspire the Catholic Flemish people as well as placate irate Carmelite superiors in Rome.

Much has been said and written on Titus Brandsma since his death in 1942 in Dachau concentration camp. One major theme about Brandsma from those who crossed paths with him in his lifetime was that he was a man of positive vitality, charity and cheer.

When the Nazis invaded the Netherlands in 1940, the Catholic bishops named Titus Brandsma as the spokesman for the freedom of Catholic education and the press. Brandsma did his job seriously and effectively. Father Brandsma, who was a prolific writer published in scores of publications, had vociferously and publicly opposed Nazi ideology since 1933 when Hitler came to power in Germany. In July 1941 Brandsma authored a Pastoral Letter on behalf of the bishops that was read in all Catholic parishes. The letter officially condemned the Nazis’s anti-Semitic laws and Dutch Catholics were informed that they would be denied the sacraments if they supported the Nazi party.

Brandsma had been vehemently opposed to Nazi ideology from the time Hitler rose to power in Germany in 1933. By speaking out and writing against it many times before the Second World War, he was finally arrested and imprisoned by the Nazis in their infamous Dachau concentration camp where he died.

The Nazis hated Brandsma’s vehement and active long opposition to them. They finally arrested him and tried and condemned him as an “enemy of the state” in January 1942. Just seven months later, in July 1942, Titus Brandsma was dead. His death was caused by the terrible sufferings inflicted on him by the Nazis. At the very end, Brandsma, like other prisoners, was used as a guinea pig for Nazi “doctors.” To combat malaria affecting German soldiers, the Nazis experimented on prisoners, in this instance, involuntarily infecting them with malaria and then using exotic and dangerous drugs in an attempt at a cure. At that point in his captivity, Brandsma, already worthless to the Nazis since he couldn’t work—and whose convictions they could not beat or dehumanize out of him — became a dead man walking.

There were around 40 million Protestants and 20 million Catholics in Nazi Germany. A vast majority of Germans including Germany’s 20,000 Catholic priests lived under Hitler’s ideology and were not persecuted by the Nazis. The Nazis wanted all culture and thought to bend to their ideology and whoever spoke or acted against that imperative were imprisoned and often murdered. The first clergymen to arrive at Dachau were Polish priests sent there in 1939 for helping the Polish Resistance against the Nazi invasion. Many of these nearly 2,000 Polish priests suffered the same brutal treatment as did Titus Brandsma — a regimen of starvation, beatings, and involuntary medical experimentation. From 1933 to 1945, of the 3,000 clergymen who were inmates at Dachau—whether Catholic, Protestant, Greek Orthodox, or Muslim — about 1,100 perished. Nearly one-third of Dachau’s 200,000 prisoners (or 65,000) were Jews, many of them Germans and Austrians.

Titus Brandsma as a young Carmelite friar.

Titus Brandsma as a 30 year old Dutch Carmelite priest. Brandsma was a teacher, journalist, and modern religious art advocate.

Brandsma as a teacher in 1924.

Bradsma was university rector at Nijmegan in 1934. Hitler had rose to power in neighboring Germany the year before which Brandsma vehemently opposed for the rest of his life.

For weeks since his arrival into Dachau concentration camp just outside cheery Munich, Brandsma had been starved and savagely beaten regularly. His body depleted of strength, Brandsma became infected with camp plague. Refusing to go to the camp hospital called by camp prisoners “a hell within hell,” Brandsma was eventually admitted. Its doctors, having no mission to heal and restore their patients often used them, as they did Brandsma, for cruel medical experimentation. In the end, the camp doctor assigned to Brandsma’s case ordered that his patient, now dying of terminal renal failure, be given a lethal injection administered by a camp nurse. The woman, a lapsed Catholic and SS functionary, survived the war and, having at that time returned to her faith, testified to Brandsma’s cause of death that afternoon in the summer of 1942. She remembered his last moments and that he reached into his tattered pocket to give her his only personal possession. It was a crude rosary made and given to Brandsma by another Dutch prisoner who had been executed.

Titus Brandsma in studeerkamer. ‘den geleerden pater uit Oss’. (FOTO GPD/PR). Bob van Huet.

One of the last photographs of Titus Brandsma before his arrest and condemnation by the Nazis as an “enemy of the state.” Brandsma had been appointed by the Catholic Bishops in Holland as their chief spokesman to defend the freedom of Catholic education and the press. After Brandsma authored a Pastoral Letter on behalf of the bishops that was read in all Catholic parishes in July 1941 that officially condemned the Nazis’s anti-Semitic laws and informed Dutch Catholics that they would be denied the sacraments if they supported the Nazi party, the Nazis arrested the Carmelite friar. Brandsma spent most of the winter and spring of 1942 in Nazi jails in Holland and was taken to Dachau concentration camp in June 1942 where he died in July 1942.

A drawing of Titus Brandsma in Amersfoort prison in Holland in spring 1942. It was drawn by a fellow prisoner who was executed by the Nazis on May 6, 1942.

When the Nazis arrested Brandsma in Holland for his exercise of free speech, the journalist-priest marveled at his bad luck: “I’m 60 years old and I’m going to jail.” Confined in assorted jails of worsening condition all that winter and into spring he arrived at Dachau in June 1942. Brandsma worked to keep a positive, indeed charitable, attitude as far as possible within a hideously barbaric situation. When he went so far as to encourage other Catholic camp prisoners to include the Nazi guards in their prayers, the other prisoners violently demurred. Brandsma retorted: “I didn’t say you ought to pray for them all day long!”

Titus Brandsma’s signature with the abbreviation “O.Carm.” after it indicating his being part of the Carmelite Order.

When Brandsma died at, and in, Nazi hands on July 26, 1942, three days later camp staff took his remains and burned them in the camp’s old furnaces. By 1943 Reichsführer-SS Heinrich  Himmler (1900-1945) had ordered and installed new and bigger furnaces. They were used around the clock to dispose of prisoner remains until April 29, 1945 when Dachau was liberated by a large force of American soldiers. The Nazis scraped Brandsma’s ashes out of the furnace and disposed of them in the camp’s unmarked pit among thousands of other victims at Dachau. Inside this once-mass killing facility set within a leafy, banal German suburb that gives it its name, it is unknown the precise number of actual prisoner deaths that occurred here between 1933 and 1945, although 32,000 deaths are recorded.

Furnaces in the crematorium at Dachau. More than 31,000 prisoners died in Dachau concentration camp from 1933 to its liberation by American soldiers in 1945. The former concentration camp is situated in the middle of a leafy, banal German suburb of the same name.

At the Dachau Memorial Site, a Carmelite convent of contemplative nuns is one of the memorials close by. Built on the site of a gravel pit where prisoners were sent to work when punished for breaking camp rules, the convent’s entrance is through a former Dachau guard tower.

Always the writer, Titus Brandsma kept writing even in prison. These prison writings are a source for amazement and inspiration today. In the depth of his own terrible suffering at the hands of others, Titus Brandsma wrote: “In the depths of our being we come upon the activity of God by which he sustains us and we are led and guided by him. We have to go to its deepest source to rediscover ourselves in God.”

The author at Dachau concentration camp in July 1984. The sculpture memorial to Dachau prisoners from 1933 to 1945 by Yugoslav sculptor Nandor Glid (1924-1997) is just behind me. Glid was a Holocaust survivor who had been a forced laborer and partisan during the war and whose father and most of his family were murdered in Auschwitz.

My photograph of the entrance gate into the camp during a visit in July 1984.

Another of my photographs from Dachau in July 1984 — barbed wire, ditch, and a watch tower. The broad expanse of the prisoner barracks were dismantled leaving only their graveled footprint.

Brief newspaper announcement of the death of Blessed Fr. Titus Brandsma, Carmelite Order. Brandsma’s cause for sainthood continues to go forward today.

Oil painting by Steve Trizna of the stages of life of Blessed Fr. Titus Brandsma, O. Carm.. Photograph by author.

Hedy Lamarr: Hollywood Glamour Portraits of the 1930’s and 1940’s, a History and Commentary.

Hedy Lamarr, M-G-M, 1940. Photograph by László Willinger (1909-1989).

Hedy Lamarr (1914-2000) posed for this glamour portrait in 1940 when the legendary beauty was 27 years old. Since her first American film, Algiers, in 1938, Lamarr was considered one of the most beautiful women in the movies, if not the world.

This publicity photograph of Lamaar is for the 1940 American adventure film Boom Town. It co-stars Clark Gable, Spencer Tracy and Claudette Colbert. The beautiful color portrait was taken by László Willinger (1909-1989), a German-born emigré who made many glamour photographs of celebrities starting in the later 1930’s.

In Boom Town, Austrian-born Lamarr plays Karen VanMeer, a sophisticated and elegant corporate spy. She is recruited by Clark Gable who plays “Big John” McMasters, an oil speculator.

Hedy Lamarr, 1939, László Willinger.

Hedy Lamarr, 1938. Photograph by Clarence Sinclair Bull (1896-1979).

Text©John P. Walsh. All rights reserved. No part of this material may be reproduced or transmitted in any form or by any means, electronic or mechanical, which includes but is not limited to facsimile transmission, photocopying, recording, rekeying, or using any information storage or retrieval system.

A Critical Look at Madame Bovary (1949) by Vincente Minnelli: the Waltz Scene with Jennifer Jones and Louis Jourdan.

By John P. Walsh

In the 1949 film Madame Bovary directed by Vincente Minnelli, a beautiful and charming Madame Bovary (Jennifer Jones) meets wealthy Rodolphe Boulanger (Louis Jourdan) at a ball where he literally sweeps her off her feet. Selfishly aggravated by her husband Charles Bovary (Van Heflin) for not fitting into high society, Madame Bovary begins a love affair with Rodolphe. Though the pair scheme to elope to Italy, Rodolphe does not love Madame Bovary. 

The Waltz Scene was Filmed to the Music 

One of the film’s most carefully wrought and delightful scenes is this ballroom sequence. It was one of the last segments to be shot. The film footage was tailored to Miklós Rózsa’s music. Minnelli explained to the composer in advance the camera movements so he could write the music in an arrangement for two pianos. The scene was then filmed to match it. Their artistic collaboration produced one of cinema’s most original scenes uniting robust music with weaving and gliding images on film.

Madame Bovary (Jennifer Jones) and Rodolphe Boulanger (Louis Jourdan) waltz at the ball. It is one of the film’s most delightful scenes and one of the last to be shot. Director Vincente Minnelli made certain its choreography carefully matched the music of Miklós Rózsa. Madame Bovary was nominated for an Oscar for Best Art Direction-Set Decoration, Black-and-White.

“Break the Windows”

As Rodolphe swirls her, Emma Bovary’s head spins until she becomes dizzy. The viewer sees her disorientation as the camera takes her viewpoint. She keeps dancing but asks for fresh air. Her request leads to an extraordinary and incredible reaction by the stewards. They start to smash the ballroom’s windows with chairs to help her cool down. This fantastically destructive action of broken glass aligns with the destruction of Emma’s romantic illusions throughout the film. 

In reaction to Madame Bovary becoming dizzy while waltzing with a new lover, the stewards smash the ballroom windows to give her air. The extraordinary action ultimately becomes symbolic of the destruction of Madame Bovary’s romantic illusions with handsome and wealthy Rodolphe.

Night of Repressed Passion

Along with her husband’s boorish behavior at the ball and everywhere else, madame Bovary’s romantic disappointment leaves her feeling publicly humiliated. Instead of love and excitement, Madame Bovary runs out of the ball in shame. Though she yearns for happiness and excitement, her pursuit of selfish pleasures ends in scandal and ruin.

Jennifer Jones as Madame Bovary offers a performance that is elegant and beautiful. It is equally insightful to the selfish and nervous personality of Flaubert’s fictional character.

A film poster for Vincente Minnelli’s Madame Bovary. Several different versions of the film poster were produced for the marketing of the 1949 film.

This publicity photo for Madame Bovary showed the love triangle of Madame Bovary (Jennifer Jones), her handsome lover Rodolphe Boulanger (Louis Jourdan), and her hapless and cuckolded husband Charles Bovary, a medical doctor (Van Heflin).

Thirty-year-old Jennifer Jones plays Gustave Flaubert’s doomed title character, Madame Bovary, from his 1856 serial novel. Vincente Minnelli’s film of the same name offered two costume and wardrobe managers: Walter Plunkett for women and Valles for men.

Walter Plunkett was a prolific costume designer who worked on more than 150 projects in his Hollywood career, including Gone With The Wind. In 1951, Plunkett shared an Oscar with Orry-Kelly and Irene Sharaff for An American in Paris.

Valles specialized in men’s costumes at M-G-M. Valles received two Academy Award nominations, including Spartacus in 1960.

Van Heflin is Charles Bovary, whom Madame Bovary (Jennifer Jones) had loved and hoped to build a respectable life, but in whom she grew disillusioned.

Costumes were by award-winning Valles and Walter Plunkett, award-winning Hollywood costume designers.

A unique example of the Valles’ costume design for Louis Jourdan and Walter Plunkett’s costume design for Jennifer Jones for the 1949 film Madame Bovary. The next year, in 1950, both Valles and Walter Plunkett were nominated for the Academy Award for Compton Bennett’s That Forsyte Woman/Saga.

Madame Bovary who danced wildly with Rodolphe at the ball loves him. In the story the illicit couple plan to elope to Italy. But Rodolphe leaves for Italy without her and shatters Madame Bovary’s dreams and spirit.

Madame Bovary (Jennifer Jones) is indulged by an unscrupulous shop-keeper as she lives beyond her means in the pursuit of happiness. She takes on a heavy debt that is impossible to pay back.

The film plot is told from the point of view of the author, Gustave Flaubert (James Mason). a leagl porceedings takes place where Flaubert is accused of corrupting morals by writing Madame Bovary. It is an historical fact that, in 1858, Flaubert and his publisher had faced government charges of immorality for Madame Bovary. But the outcome of the trial was that Flaubert was completely acquitted.

From the waltz scene through to her death scene Jennifer Jones as Madame Bovary offers a performance that is elegant and beautiful. It also provides insight into the contradictions offered by a selfish and nervous personality.

In the end Madame Bovary finds that her own death is more attractive to her than living with her shattered dreams.

Charles, who never stopped loving his wife, begs her to wait for a doctor to arrive. Madame Bovary sighs, “Oh, Charles, why are you always trying to save me?”

A 1949 film poster for Madame Bovary that includes a head shot of James Mason as Gustave Flaubert, the story’s author.

Minnelli’s film is told in flashback through the character of Flaubert who is on trial for charges of immorality for writing the novel. After Flaubert’s work was serialized in the Revue de Paris in 1856, the government charged and tried the author and his publisher for immorality. Both were acquitted in 1859. After Madame Bovary appeared in book form in France, it became an instant classic.

Vincente Minnelli directs Jennifer Jones and Louis Jourdan in a scene from Madame Bovary. Reviews from critics were mixed and the film lost money at the box office. Whether it is the fault of the film-makers or the unhappy story is a debatable point.

Bl. Franz Jägerstätter (1907-1943): Austrian Farmer, Husband and Father, Conscientious Objector, and Martyr.

Text by John P. Walsh

Dated October 26, 2017.

In his 17-minute speech at the TED conference in April 2017, Pope Francis talked about the importance of human interdependence, equality, and inclusion. Perhaps surprisingly, the pope stressed the power of the human individual to affect positive change. While one might expect a pope to wax on communal connections reflected in a Gospel passage such as, “For where two or three gather together as my followers, I am there among them” (Matthew 18:20), Pope Francis looked instead to the radical nature of the single individual to bring about a message of hope into the world. Pope Francis said: “A single individual is enough for hope to exist and only then it turns into ‘us.’ And so, does hope only exist when it turns into us? – No. Hope starts with the individual ‘you.’ When there is an us, it starts a revolution.” Grounded in an individual’s conscience and action, hope for the world can begin. The pope is savvy enough to know that this message of hope by way of a single individual—and he encourages his TED auditors to be that individual— does not comes without its price. What Mother Teresa of Calcutta said on love the pope adapted to any message of hope: that it cannot be done “unless it comes at your own expense.”

The power of an individual to be the cause of hope with potential to revolutionize even a nation is what Richard Attenborough (1923-2014) dramatizes from history in his 1983 Academy-Award-winning bio-pic film, Gandhi (1983). Early in the three-hour film, in segregated South Africa, young Indian lawyer Mohandas K. Gandhi (Ben Kingsley) is visited at his ashram by an equally young American journalist (Martin Sheen) who tells Gandhi he is an awfully small minority to be taking on governments and empires. But Gandhi replies: “If you are a minority of one – the truth is the truth.”

Questions of the conflict of the morality of individual conscience and the social morality which is directed to the attainment and conservation of the values represented by the state and the nation is part of what the young American journalist, in the film Gandhi, warned the hero about—and which remains in tension in any era, including today. The debate surrounding the nature or limits of individual conscience as well as its interaction with cultural earthly values and things is bound to be— at least philosophically and even theologically— complex and indefinite. Arguments and subtleties become rife when these topics are raised. Following some of the definitions and descriptions of conscience from Dietrich Bonhoeffer (1906-1945) — and as only part of the range for hope that Pope Francis alludes to in his TED speech— the conscience’s normal function relates to resisting action demanded from within or outside the self. Although conscience, according to Bonhoeffer, is not called upon in the face of good—it simply acts—nor includes the whole fabric of life, when the individual conscience encounters a forbidden act, it views it as “a peril to life as a whole, that is to say, disunion with oneself.” Bonhoeffer’s Protestant theology will not boast of having a good conscience except to say that, by it, humans importantly discover their lack of knowledge of God as well as their own corruption and that by this self-knowledge expressed in conscience find a road to God. Bonhoeffer writes: “All knowledge is now based on self-knowledge….Knowledge now means the establishment of the relationship to oneself; it means the recognition in all things to oneself and of oneself in all things. For man who is in disunion with God, all things are in this disunion, what is and what should be, life and law, knowledge and action, idea and reality, reason and instinct, duty and inclination, conviction and advantage, necessity and freedom, exertion and genius, universal and concrete, individual and collective; even truth, justice, beauty and love come into opposition with one another, just as do pleasure and displeasure, happiness and sorrow…All these disunions are varieties of the disunion in the knowledge of good and evil. The point of decision of the specifically ethical experience is always conflict. But in conflict the judge is invoked; and the judge is the knowledge of good and evil; he is man.”

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Franz Jägerstätter (May 20, 1907-executed, August 9, 1943).

On October 26, 2007 at St. Mary Cathedral in Linz, Austria, Pope Benedict XVI in front of 5,000 pilgrims beatified Franz Jägerstätter, a relatively unknown 36-year-old Austrian farmer who was executed by the Nazis in August 1943 because—similar to Captain von Trapp in The Sound of Music—he was anti-Nazi and refused to fight in their armed forces. Blessed Jägerstätter’s 94-year-old widow, Franziska (1914-2013), and his four daughters, one from a previous relationship, attended the beatification. Franziska rode to the cathedral in the sidecar of a motorcycle, in memory of her husband’s love of motorcycling. After being drafted three times into the German army, Franz Jägerstätter decided after his training and noncombatant military service ended in April 1941 that he would not comply with any future compulsory enlistment in the Third Reich. To this end, he compiled gut-wrenching notes with his opinions on his conscientious objection in the face of the Nazi régime. After her husband’s arrest in early 1943, Franziska hid his writings and brought them into the light of day after the war. By that time,  Franz Jägerstätter lay buried in an obscure and sometimes defaced grave in St. Radegund, Austria, a mountainous village northwest of Salzburg. In notes written during his erratic military service—Jägerstätter had been sworn into the German army on June 17, 1940 at Braunau Am Inn which lasted only a few days before he received a deferment and then called-up again to serve from October 1940 to April 1941 until another deferment —the Austrian farmer examined issues surrounding his refusal to fight anymore. By expounding in writing as well as posing argumentative questions Jägerstätter judged what he should do in response to his deep-seated antipathy to the Nazi régime and its war effort.

For his beatification in 2007—a first step to Catholic sainthood—Jägerstätter’s family and supporters recalled his clear rejection of National Socialism because of their racial policies, including the myth of racial purity; war glorification; state deification; and their declared program of annihilating all faith and religion. Jägerstätter’s total rejection of Nazism echoed Bishop Johannes Maria Gföllner of Linz (1867-1941) whose extensive writings and sermons in this period provided a phrase Jägerstätter would consider his motto: “It is impossible to be a good Catholic and a true Nazi.” When Hitler came to Linz on March 12, 1938 Bishop Gföllner refused to meet with him and lamented other bishops in Austria who were more ingratiating. Bishop Gföllner regarded the myth of racial purity propagated by Nazism as “a backsliding into an abhorrent heathenism.” In 1933 Gföllner wrote: “The Nazi standpoint on race is completely incompatible with Christianity and must therefore be resolutely rejected. This also applies to the radical anti-Semitic racism preached by Nazism. To despise, hate and persecute the Jewish people just because of their ancestry is inhuman and against Christian principles … “

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Bishop Johannes Maria Gföllner (center) at a celebration in 1935.


Adopting St. Thomas More, St Thérèse of Lisieux and other saints (including the patron of Switzerland) as his role models, Jägerstätter challenged virtually everyone he knew or came into contact with—be it his mother, neighbors, or church or civil representatives— with his developing conviction to refuse to fight for the Third Reich. What was seen to be his civic duty and the only action he could concievably follow so to “save his life” Jägerstätter was having serious doubts over. Even Jägerstätter’s loving wife Franziska argued that he should comply with any conscription order. Less than two years before, in April 1938, Franziska had to insist that he not shirk attending the Anschluss plebiscite which Jägerstätter declared he had every intention to do. On March 12, 1938, less than one month before the plebiscite, German troops occupied Austria and, that same day, Hitler personally crossed the long-closed border to visit Linz. Under penalty of being sent to a concentration camp for electoral truancy, the official turnout for the Anschluss plebiscite was reported at 99.71%—with 99.73% in favor of annexation of Austria into Nazi Germany. Thirty-year-old Franz Jägerstätter formed part of that microscopic minority in Austria who voted “no” to Hitler’s Anschluss and was the only one of St. Radegund’s 500 citizens to do so. Though never part of an organized resistance, Franz Jägerstätter was soon identified by an informer to the Gestapo as anti-Nazi which the town mayor—who on his own initiative did not report Jägerstätter’s vote to the authorities and had obtained Jägerstätter’s two deferments —quashed. Now as 1941 turned into 1942 and 1943, Franziska once and for all decided to stand by her husband in this matter of his refusal to fight for Hitler in the Wehrmacht after seeing him for many months and years argue his points alone. “If I had not stood by him,” she later explained, “he would have had no one.”

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Franz Jägerstätter on a motorbike in St. Radegund, Austria, following his first deferment in summer 1940 after a few days in the German army.

Für eine „klare Haltung gegen rechtsextreme Umtriebe“ hat sich die Katholische Aktion Oberösterreich (KA) ausgesprochen.

Franz Jägerstätter (third from the left) during training as a military driver in Enns, Austria, in November 1940 during his second call up.

While firmly against Nazi ideology, Franz’s ultimate refusal to serve in the German armed forces developed more deliberately. After being conscripted twice in 1940, it was during basic training on December 8, 1940 in Enns that Jägerstätter entered the Secular Franciscans. After taking “Third Order” vows in St. Radegund church in 1941, he grew more determined to be a pacifist in regard to the German war effort. Jägerstätter believed as an individual who formed his conscience and acted upon it —in his case, saying a resolute “no” to Nazism, including as a conscientious objector— would “change nothing in world affairs.” But Jägerstätter hoped that his conscientious objection would be “a sign” that not everyone let themselves be “carried away with the tide.” Jägerstätter acted on his conscience until, as Mother Teresa of Calcutta observed, “it came at his own expense.” Any of his thoughtful wrangling—if he hoped it would sway others—did not occur. Almost thirty years after the fall of the Third Reich, some villagers continued to view Jägerstätter’s brand of pacifism as unnecessary, extreme, “religious,” and even traitorous in terms of national defense. At war’s end, except for his wife and daughters—and they were denied state benefits until the 1990’s—there was a handful of anti-Nazi resisters—some of whom were Catholic priests— who supported or otherwise mirrored Jägerstätter’s brand of conscientious objection. But many of the individuals who, like Jägerstätter, acted on what they recognized as a Biblical call to social justice laid in their own obscure, premature graves because they, too, had been condemned as enemies of the state.

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Austrian farmer Franz Jägerstätter refused to support the Nazis and participate in the war effort, despite a tidal wave of pressure to do so in World War II.

EXCERPTS OF FRANZ JÄGERSTÄTTER’S WRITINGS:

ON CALLS TO PATRIOTIC DUTY.

“Who dares to assert that among the German people in this war only one person bears the responsibility, and why then did so many millions of Germans have to give their ‘Yes’ or ‘No’? Can one be reproached today for lacking patriotism? Do we still even have a mother country in this world? For if a country is supposed to be my mother country, it may not just impose duties—one must also have rights, and do we have rights here today? If someone becomes ineducable and might be a burden on the state, what happens to them? Would such a mother country be worth defending at all? Which we cannot speak of anyway, because Germany was attacked by no one. Once, I believe, we would have had the right to defend ourselves, and that was four years ago when we were still Austrians…”

ON THE ANSCHLUSS. 

“Let’s just ask ourselves: are Austria and Bavaria blameless that we now have a Nazi government instead of a Christian one? Did Nazism just simply drop on us from the sky? I believe we needn’t waste many words about it, for anyone who hasn’t slept through the past decade knows well enough how and why everything has come about in the way it has…In March 1938, what horror stories weren’t spread and invented here in Austria against Chancellor [Kurt] Schuschnigg (1897-1977), a still Christian-minded man, and against the clergy? Those few who didn’t catch the madness and who couldn’t be persuaded to cast that misguided ‘Yes’ vote were simply labeled fools or Communists, yet today the Nazis still haven’t given up the struggle to maybe win those fools over to the Nazi movement after all, or at least to sacrifice them to their ideology!”

ON WHETHER IT IS A JUST WAR.
“What Catholic can dare to say that these raids which Germany has carried out in several countries, and is still carrying out, constitute a just and holy war?”

ON THE CONSEQUENCES OF HITLER’S PROGRAM
“Oh, we poor German people, bedazzled by delusions of grandeur, will we ever return to reason again? As the saying goes: ‘Nothing comes about by chance, everything comes from above.’ Then did this war, which we Germans are already waging against almost all the peoples of the world, break over us as suddenly as, perhaps, a terrible hailstorm, which one is forced to watch powerlessly, only praying that it will soon stop without causing too much damage? For, thanks to the radio, newspapers, rallies, etc., nearly all of us knew what program Hitler was planning to carry out, and that the shrugging off of the debts and the demonetization of the Reich mark would bring about the very consequences which have now occurred in plenty …”

ON THE GERMAN INVASION OF THE SOVIET UNION.

“It is very sad to hear again and again from Catholics that this war, waged by Germany, is perhaps not so unjust because it will wipe out Bolshevism. It is true that at present most of our soldiers are stuck in the worst Bolshevist country, and simply want to make harmless and defenseless the people who live there and defend themselves. But now a question: what are they fighting in this country – Bolshevism or the Russian people? When our Catholic missionaries went to a pagan country to make them Christians did they advance with machine guns and bombs in order to convert and improve them? Most of these noble warriors for Christianity wrote home that if they only had the means to hand things out, everything would go much faster… If we look back a little into history, we note almost the same thing again and again: if a conqueror attacks another country with war, they have not normally invaded the country to improve people or even perhaps give them something, but usually to get something for themselves. If we fight the Russian people, we will get much from that country which is of use to us here. If one were merely fighting Bolshevism, these others things – minerals, oil wells or good farmland – would not be a factor.”

ON BEING MARRIED WITH YOUNG CHILDREN.

“Again and again, people try to trouble my conscience over my wife and children. Is an action any better because one is married and has children? Is it better or worse because thousands of other Catholics are doing the same?”

ON THE CHURCH HIERARCHY.

“If the Church stays silent in the face of what is happening, what difference would it make if no church were ever opened again?”

ON THE CAUSE OF ALL THE INJUSTICE AND SUFFERING. 

“Ever since people have existed on this earth, experience teaches us that God gives people free will and has only very seldom noticeably interfered in the fate of individuals and peoples, and that therefore it will be no different in the future either, except at the end of the world. Adam and Eve already completely ruined their destiny through their disobedience towards God; God gave them free will and they would never have had to suffer if they had listened more to God than to the tempter. Even His beloved Son would then have been spared infinite suffering. And so it will remain until the end of the world: that every sin has consequences. But woe to us if we always try to avoid shouldering those consequences and aren’t willing to do penance for our sins and errors.”

Nationalratspräsidentin Barbara Prammer gratuliert Franziska Jägerstätter zum 99. Geburtstag

Franz Jägerstätter’s wife Franziska on her 99th birthday (center) with two of their three daughters, Maria (left) and Aloisia (right). With local dignitaries in 2012.


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At the Beatification for Blessed Franz Jägerstätter, conscientious objector, on October 26, 2007 at St. Mary Cathedral in Linz, Austria.

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Franziska Jägerstätter with Bishop Ludwig Schwarz, Beatification of Franziska Jägerstätter, October 26, 2007.Jagerstatter-window-Newman-Centre-rev-e1487610325818

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Austrian layman Blessed Franz Jägerstätter depicted in stained glass in St. Radegund with his beloved motorcycle . Quote by Jägerstätter: “I can say from my own experience how painful life often is when one lives as a halfway Christian; it is more like vegetating than living.”

Franz Jägerstätter sought advice from friends and clergy about his intention to be a conscientious objector. His decision caused arguments in his family and among his friends. One local priest told Jägerstätter that his decision to not serve in the Nazi military was “suicidal” and although the church hierarchy had accommodated Nazism under the rationale to keep Austrian Catholic parish church doors open to bestow the sacraments, Jägerstätter was, at least in this instance, refused absolution. Since Bishop Gföllner’s pastoral letters had significant influence on Franz Jägerstätter’s evaluation of Nazism, he hoped to receive helpful advice from Gföllner’s successor, Bishop Joseph Calasanz Fliesser (1896-1960). Prepared as usual, Jägerstätter brought eleven difficult questions to ask the bishop. But this new bishop, the Anschluss already in place, was  taciturn. Fliesser did not resolve Jägerstätter’s questions but reminded him of his family responsibility. Jägerstätter bristled, however, at the bishop’s traditional advice that as a soldier he would not be held accountable by the church for following orders.  Jägerstätter wrote: “We may just as well strike out the gifts of wisdom and understanding from the Seven Gifts for which we pray to the Holy Spirit. For if we’re supposed to obey the Führer blindly anyway, why should we need wisdom and understanding?” To be fair to the bishop, some have claimed his cautious response was that he feared Jägerstätter could be a Nazi spy. Others claim that such a pall of collective dread had settled over the populace that the bishop could not understand or accept how one individual farmer could be so truly courageous. Later, at Jägerstätter’s trial that condemned him, Jägerstätter simply said: “The Bishop has not experienced the grace that has been granted to me.”

Franz Jägerstätter was born on May 20, 1907 between Salzburg and Braunau am Inn as the illegitimate child of Rosalia Huber, a housemaid, and Franz Bachmeier, a farmer. Jägerstätter was only 15 months younger than German pastor, theologian, and anti-Nazi dissident, Dietrich Bonhoeffer, who was also murdered by the Nazis for his nonconformity. Franz was first cared for by his paternal grandmother, Elisabeth Huber.

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Birthplace of Franz Jägerstätter. Born on May 20, 1907, Jägerstätter was an illegitimate child of a housemaid and a farmer.

After Franz’s father died in World War I, Rosalia married prosperous farmer Heinrich Jägerstätter in 1917 who adopted the boy. As Franz’s formal education ended when he was just 14 years old, it was out of necessity as much as pleasure that he remained an avid reader. “People who don’t read,” Jägerstätter quipped, “will never be able to stand on their own feet. They will all too easily become a football for the opinions of others.” Many in St. Radegund were impressed by this popular young man who rode a motorbike he bought in the mining town of Erzberg, Austria, with his earnings.

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Franz Jägerstätter at 18 years old. The young man was an avid reader, worker, and motorcycle rider.

Working as a farmer in Teising, Germany and, in 1927, in the iron ore industry in Eisenerz, Austria, Jägerstätter returned to St. Radegund in 1930 where, in 1933, this “raufer” soon fathered an out-of-wedlock child. There was no question that 26-year-old Jägerstätter would not marry Theresia Auer, a working maid. At first he even disputed his paternity, but then helped care for both the mother and child (named Hildegard) and forged an affectionate lifelong father-daughter bond. This experience started Jägerstätter on a different path in life. His future wife, Franziska Schwaninger (1913–2013) of Hochburg, Austria, was working as a dairy and kitchen maid when in 1934, the 21-year-old Austrian woman met Jägerstätter at a local parish social. One of the first questions Franziska asked “raufer” Franz was whether he attended church. From the start of their relationship, her religiosity influenced him. Franz and Franziska were married on April 9, 1936, during Holy Week. Working as a farmer, in the next four years Jägerstätter and Franziska had three daughters. Franziska included Jägerstätter’s illegimate daughter as part of the family. After 1945, however, Hildegard lost contact with her half sisters. This family riff is attributed to their grandma Rosalia (Jägerstätter’s mother) who never liked Theresia Auer, Hildegard’s mother.

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The peasant mother of Franz Jägerstätter (left), his three daughters, Maria, Aloisia and Rosalia, and his wife, Franziska. Franziska sent this photograph to Franz on November 3, 1940 when he was in the military service (basic training) from October 1940 to April 1941. It was the town mayor who  obtained repeated deferments for Franz Jägerstätter.

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Photograph of Maria, Louisi and Rosi.

After many delays, Jägerstätter was finally called to active duty a  third time on February 23, 1943.  It was the day after Hans and Sophie Scholl were executed for high treason. Three weeks earlier, the German public was informed of the official surrender of the German Army at the Battle of Stalingrad. It marked the first time the Nazi government admitted to a failure in the war. Able-bodied Austrian farmer Jägerstätter reported to duty at Enns (Austria) on March 1, 1943 and promptly declared his mulled-over conscientious objection. The Nazis responded by putting him in jail. A priest from home visited him and repeated the advice to do his civic duty and come out of jail. Jägerstätter refused and was sent to Linz prison for the rest of March and April 1943 and then transferred to Tegel prison in the western suburbs of Berlin in May 1943. Incarcerated at Tegel in the same time period was Dietrich Bonhoeffer who was there from his arrest on April 5, 1943 until October 1944. Bonhoeffer would be moved to Gestapo headquarters on Prinz-Albrecht-Strasse (today’s Niederkirchnerstrasse) in Berlin where he stayed until February 1945. Until Bonhoeffer’s execution by hanging at Flossenbuerg concentration camp on April 9, 1945, the theologian had been also transferred to Buchenwald concentration camp and to Regensburg. There is no known evidence that Franz Jägerstätter and Dietrich Bonhoeffer met one another at Tegel. Jägerstätter did learn at Tegel that a Catholic priest was executed as a conscientious objector citing reasons very much like his own. This single individual’s martyrdom brought a message of hope to Jägerstätter’s plight. Bonhoeffer wrote some of his best known letters at Tegel and Franz also sent missives.  In one letter to his wife Franziska he wrote: “Most beloved wife, today I received with joy your dear letter. Not a God or a church gives a commandment requiring that we must under a burden of sin commit ourselves in an oath to obeying the civil authorities in all matters. I cannot take an oath in favor of a government that is fighting an unjust war. The true Christian is to be recognized more in his deeds than in his speech. Let us love our enemies, bless those who curse us, and pray for those who persecute us. For love will conquer and endure for all eternity.”

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Yard at Tegel prison in Berlin.

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The sign Jägerstätter’s daughters hold reads: Lieber Vater komm bald! (Dear Father come [home] soon!). This is the photograph sent to 36-year-old Jägerstätter held in Tegel prison that brought him tears of joy.

About ten minutes by motor car from Tegal prison, in the period between August 1939 and February 7, 1945, the Reichskriegsgericht filed almost 1,200 sentences of capital punishment for various forms of treason, spying, resistance (frauen und männer des widerstand) and conscientious objection (kriegsdienstverweigerer)—and nearly 90% of these death sentences were carried out.  Accused by the Third Reich of undermining Wehrkraftzersetzung (or “military morale”) —as had been passive resisters Sophie Scholl (1921 – 22 February 1943) and other members of the White Rose — Franz Jägerstätter was found guilty at military trial at the Reichskriegsgericht, the highest German military court during the period of national socialism, and sentenced to death on July 6, 1943. Standing before the second panel of the national court martial led by Werner Lueven, Jägerstätter was “condemned to death for sedition” and, sentenced to loss of civil rights and of eligibility for military service, punitively cut off from society. The written judgment of the court is a summary of Jägerstätter’s path to conscientious objection. It reads: “In February 1943 the accused was again called up, by written command, for active service with motorized replacement unit 17 in Enns from 25 February 1943. At first he ignored the call-up, because he rejects National Socialism and therefore does not wish to do military service. Under pressure from relatives and the persuasion of his local priest, he finally reported on 1 March 1943 to the permanent company at motorized replacement unit 17 in Enns, but immediately announced that because of his religious views he refused to do armed military service. During questioning by the court officer, despite detailed instruction and advice as to the consequences of his conduct, he maintained his negative attitude. He explained that if he fought for the National Socialist state, he would be acting against his religious conscience. He also assumed this negative attitude during questioning by the court investigating officer of Division No. 487 in Linz, and by the representative of the national court martial. However, he declared himself willing to serve as a medical orderly as an act of Christian charity. At the main trial he repeated his statements and added that it was only during the last year he had reached the conviction that as a believing Catholic he could not perform military service and could not simultaneously be a National Socialist and a Catholic. That it was impossible. If he had obeyed the earlier call-up, he had done so because at that time because he had regarded it as sinful not to obey the commands of the state. Now God had made him think that it was not a sin to reject armed service, There were things over which one should obey God more than man. Because of the command ‘Love thy neighbor as thyself’ he could not fight with weapons. He was however prepared to serve as a medical orderly. The accused had already been a soldier for six months  (1940-41 call-up), had taken the oath of loyalty to the Führer and Supreme Commander of the Army, and during his period of service was amply informed about the duties of the German soldier. Nevertheless, despite being told about the consequences of his conduct, he stubbornly refuses for personal reasons to fulfill his patriotic duty in Germany’s hard struggle for survival. Accordingly, the death sentence is pronounced.”

Facade of Reichskriegsgericht, Berlin.

In this building at Witzlebenstrasse 5, Berlin, on July 6, 1943, the Austrian farmer Franz Jägerstätter was sentenced to death by the Supreme Military Court of the Third Reich (Reichskriegsgericht) on grounds of his conscientious objection to military service. In addition to dealing with various charges of treason, this building dealt with proceedings associated with Hitler’s “Night and Fog” decree. The order of December 7, 1941 directed that persons captured in occupied territories who acted to undermine German troops were to be taken “by night and fog” to Germany to face trial in special courts which could ignore procedures and conventions for a prisoner’s humane treatment.

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Memorial sign outside today’s former Reichskriegsgericht building in Berlin.

Following his July 6, 1943 condemnation by the supreme military tribunal, Jägerstätter was given several weeks at Tegel to ponder his conscience’s perilous consequence. The Third Reich, desperate for manpower in 1943, allowed conscientious objectors to recant their objection unconditionally and be immediately assigned to a military probation unit. The practice of conscientious objection was relatively rare in Western societies prior to World War II. It was only after the military defeat of Hitler that the Catholic Church began to vocalize a mission to be a moral advocate in terms of social justice. Throughout World War II individuals like Jägerstätter but also Bonhoeffer, Hans and Sophie Scholl, Alfred Delp, S.J., Blessed Nikolaus Gross, Max Metzger, Erich Boch, Ernst Volkmann and others stood up for their faith as well as human rights and were executed as enemies of the state. In their lifetimes these martyrs’ actions received little to no sympathy from bishops or ordinary Catholics because social justice— including conscientious objection—was basically absent from standard church teaching. Even with the advent of democracy, there remained the church’s ancient teaching that governments derive their authority from God and citizens should obey them. However, the obvious illegitimacy of the Nazi regime despite legalities helped make religious sense of disobedience, refusal, and conscientious objection by Jägerstätter, Bonhoeffer, the Scholls, etc., who cited Biblical and philosophical truth and justice as greater than state authority—and, oftentimes, church authority. Pope Pius XII (1939-1958) proved sufficiently intrepid to try to get in front of this new spiritual juggernaut of social justice that had martyrs’ blood spilled upon it. On February 18, 1946 he appointed three new German Cardinals who had publicly opposed the Third Reich. Yet for the rest of this Germanophile pope’s time on the seat of Peter, the church’s goals and objectives for social justice remained vague and ambiguous.

Dietrich Bonhoeffer

Dietrich Bonhoeffer (4 February 1906 – 9 April 1945). Lutheran pastor and theologian, it was after the failure of the July 20, 1944 plot on Hitler’s life—and discovery of Abwehr documents (Abwehr was a German military intelligence organization Bonhoeffer had joined) relating to the plot—that Bonhoeffer, already under Nazi arrest, was accused of conspiracy.  Bonhoeffer was executed by hanging at Konzentrationslager Flossenbürg on April 9, 1945, just two weeks before the camp was liberated by American soldiers.

Hans-et-Sophie-Scholl

Hans Scholl (German, 22 September 1918 – 22 February 1943) and Sophie Scholl (German, 9 May 1921 – 22 February 1943). Upon distributing anti-Nazi political resistance leaflets on February 18, 1943 at Ludwig-Maximilians-Universität München, students Sophie Scholl, Hans Scholl and Christoph Probst were immediately arrested. On February 22, 1943 they were tried in the Volksgerichtshof and found guilty of high treason. They were executed by beheading the same day.

Alfred Delp

Alfred Delp, S.J. (German, 15 September 1907 – Berlin, 2 February 1945) was a member of the Kreisauer Kreis composed of men and women from a variety of backgrounds who were opposed to Hitler’s Nazi regime. Delp was arrested in 1944, sentenced to death and executed in 1945. Delp’s book Facing Death, written during his six months imprisonment has been compared to Bonhoeffer’s Letters and Papers from Prison.

Nikolaus_und_Elisabeth_Groß

Blessed Nikolaus Gross (German, 30 September 1898 – 23 January 1945) and Elizabeth Koch Gross (March 11, 1901-February 21, 1971). An anti-Nazi journalist, Nikolaus Gross was arrested on August 12, 1944 in connection with the failed plot to kill Hitler at the Wolf’s Lair (July 20, 1944). In September 1944 he was taken to Tegel prison where Elizabeth visited him twice and saw torture markings on his body.  Gross was hanged on January  23, 1945 at Plötzensee Prison.

bolz

Servant of God Eugen Bolz (German, 15 December 1881 – 23 January 1945) was a politician and member of the resistance to the Nazi régime. Bolz had been Protestant Württemberg’s first Catholic president when the Nazis came to power in 1933. Since Bolz loathed the Nazis, they immediately forced him from office and sent him to a concentration camp. When he was released, Bolz went into semi-retirement near Ulm, where he was constantly monitored by the Gestapo. In 1942 Bolz secretly accepted the post of Culture Minister in a shadow German “government in waiting” ready to replace Hitler. But when the plot to kill Hitler failed on July 20, 1944, Bolz was arrested where he was tried and, on January 23, 1945,  beheaded at Plötzensee Prison.

MMetzger

Max Metzger (German, 3 February 1887 – 17 April 1944) was  a Catholic priest and longtime peace activist in Germany. After Hitler came to power in 1933, Metzger was arrested many times by the Gestapo. A pamphlet writer, his 1943 essay on German state reorganization in a post-war world was given to a courier who betrayed him.  Metzger was arrested on June 29, 1943. The presiding judge at his trial said Metzger and people like him should be “eradicated.” Fr. Metzger was executed in Brandenburg prison on April 17, 1944.  

Father Franz Reinisch

Franz Reinisch (1903-1942), an Austrian Catholic priest, was conscripted for military service in the Third Reich on September 12, 1941. Reinisch refused to swear allegiance to Hitler but publicly noted he would swear allegiance to the German people so to join the Wehrmacht. Reinisch was arrested and charged with undermining military morale. Brought to Tegel, a prison chaplain denied Reinisch communion for failure to perform his civic duty. Tried and convicted, Reinisch was moved to Brandenburg in Berlin where he was beheaded by guillotine on August 21, 1942.

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Pope Francis with a portrait of Franz Reinisch.

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Ernst Volkmann (1902-1941). Ernst Volkmann had to die because he refused to fight for Nazi Germany on religious grounds. In 1929, he married Maria Handle from Bregenz, Austria, with whom he had three children. He ignored all Wehrmacht conscription orders, which is why Ernst Volkmann was arrested in June 1940. The Berlin court sentenced him to death on July 7, 1941. A month later on August 9, at 5:05 am, Ernst Volkmann was beheaded in the Brandenburg-Görden prison.

Portrait-of-Pope-Pius-XII-008

Almost immediately after the war was over, Pope Pius XII (1939-1958) appointed three German bishops to be Cardinals who had publicly defied the Third Reich. These were Blessed Clemens August Graf von Galen (16 March 1878 – 22 March 1946), Konrad Maria von Preysing (30 August 1880 – 21 December 1950) and Josef Frings (6 February 1887 – 17 December 1978). A fuller development for social justice as a mission of the church would need to wait for future popes.

In his last letter written from Brandenburg-Görden prison where he was executed on August 9, 1943, Jägerstätter wrote these words: “Now I’ll write down a few words as they come to me from my heart. Although I am writing them with my hands in chains, this is still much better than if my will were in chains. Neither prison nor chains nor sentence of death can rob a man of the Faith and his free will. God gives so much strength that it is possible to bear any suffering…. People worry about the obligations of conscience as they concern my wife and children. But I cannot believe that, just because one has a wife and children, a man is free to offend God.”

Jägerstätter was then led out to the executioner’s guillotine and beheaded on August 9, 1943. Franziska did not learn of her husband’s death until about a month later. She had sent him a letter in early September 1943 but the response came from the prison chaplains at Tegel and Brandenburg who informed her of his death. Sometime after that, Franziska received the official announcement of the execution of her husband, together with his last letter, from the Nazis.

Franz Jägerstätter’s final essay

First page of Franz Jägerstätter’s final essay written in prison. The first sentence reads: “Now I’ll write down a few words as they come to me from my heart. Although I am writing them with my hands in chains, this is still much better than if it were my will in chains.”

LEGACY.

Thomas Merton was influenced by the life of Franz Jägerstätter. Merton included a chapter on Jägerstätter in his popular 1968 book Faith and Violence (University of Notre Dame Press – available in several reprinted editions).

Gordon Zahn (1918-2007) from Loyola University in Chicago, wrote A Solitary Witness: The Life and Death of Franz Jägerstätter in 1964. Zahn was a conscientious objector during the World War II who related that one of the great moments of his life was when he heard a student during the Vietnam War say he was burning his draft card “in memory of Franz Jägerstätter.” Zahn was a guiding light in the Catholic peace movement as a co-founder of Pax Christi USA. Today Pax Christi focuses on human rights and security, disarmament and demilitarization, a just world order and religion and peace. Its president Kevin Patrick Dowling, a South African Redemptorist. Its website: http://www.paxchristi.net/about-us/why-pax-christi

The Refusal (Der Fall) is a 94 minute-dramatized film about Franz Jägerstätter. Directed by Alex Corti with a screenplay by Hellmut Kindler, it stars Kurt Weinzierl and
Julia Gschnitzer as Franz and Franziska Jägerstätter. It was originally released in (West) Germany in 1971. Villagers are interviewed almost 30 years later.

CATHOLIC MASS READINGS FOR OCTOBER 26:

http://www.usccb.org/bible/readings/102620.cfm

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Grave of Blessed Franz Jägerstätter, St. Radegund, Austria.

FRANZISK

©John P. Walsh. All rights reserved. No part of this material may be reproduced or transmitted in any form or by any means, electronic or mechanical, which includes but is not limited to facsimile transmission, photocopying, recording, rekeying, or using any information storage or retrieval system.

BIBLIOGRAPHY:

Pope Francis TED Speech, April 2017 – – https://www.ted.com/talks/pope_francis_why_the_only_future_worth_building_includes_everyone?language=en. Web. – retrieved October 26, 2017.

Gordon Zahn, A Solitary Witness: The Life and Death of Franz Jägerstätter, Templegate Publications; revised edition, 1986.

Dietrich Bonhoeffer, Ethics,The Macmillan Company, New York, 1968.

Diözese Linz, Franz Jägerstätter 1907 – 1943 – Martyr, Katholische Kirche in Oberösterreich, n.d. Web. – retrieved October 26, 2017.

H. Richard Niebuhr, Christ and Culture, Harper & Row Publishers, NY, 1975.

Robert A. Krieg, Catholic Theologians in Nazi Germany, Continuum, NY, 2004.

Martin Conway, Catholic Politics in Europe, 1918-1945, Routledge, 1997.

Walter M. Abbott, S.J., The Documents of Vatican II, Guild Press, NY, 1966.

The Holy See, The Vatican, n.d, Bl. Franz Jägerstätter (1907-1943) – Biography. Web. – retrieved October 26, 2017.

Eran Putz, Franz Jägerstätter Martyr – A Shining Example in Dark Times, Grünbach: Steinmassl, 2007, Print and Web. – retrieved October 26, 2017.

Footnotes will be made available on request.

Marlene Dietrich, Elizabeth Taylor, Lana Turner: History of Hollywood Glamour Portraits of the 1930’s and 1940’s.

Marlene Dietrich, 1947.

Marlene Dietrich. Paramount, 1947. Photograph by A.L. “Whitey” Schafer.

MARLENE DIETRICH.

This Hollywood glamour portrait of forty-six-year-old Marlene Dietrich (1901, Berlin – 1992, Paris) wearing a green turtleneck sweater was taken when the movie actress was starring in Golden Earrings, a romantic spy film made by Paramount Pictures. It was her comeback film following World War II.

It was also in 1947—the same year that this photograph by A.L. “Whitey” Schafer was made— that Dietrich received what she called her life’s proudest achievement: the Medal of Freedom.

While Golden Earrings was a decent film, its main purpose was to provide the actress with a job. Further, it would lead into her next project—the 1948 American romantic comedy A Foreign Affair directed by Billy Wilder—which made Dietrich once again a top star.

Following Dietrich’s meteoric rise at Paramount Pictures starting in 1930 her acting parts later stagnated as film directors —including Josef von Sternberg and others—seemed to use her more as a piece of expensive cinematic scenery than as a serious dramatic actress.

1940’s blondes.

Like other leading ladies of the time, the Hollywood glamour machine in the 1940’s transformed Dietrich into a golden-haloed blond which accentuated her magnificent cheekbones and sultry eyes under penciled-arc eyebrows and painted nails that this color portrait makes evident.

Photographer A. L. “Whitey” Schafer (1902-1951) was a still photographer who started shooting stills in 1923 and continued in that line of work at Columbia Pictures when he moved there in 1932. Personally outgoing, Schafer was appointed head of the stills photography department at Columbia three years later. In the 1940’s Shafer wrote copiously on his craft and advocated for techniques in glamour photography that are seen in this Dietrich color portrait.

Seminal book on glamour photography.

In 1941 Schafer published Portraiture Simplified, a book in which he argues that “portraiture’s purpose is the realization of character realistically.” Among his technical observations Schafer wrote elsewhere that “composing a portrait is comparable to writing a symphony. There must be a center of interest, and in all portraits this naturally must be the head, or your purpose is defeated. Therefore, the highest light should be on the head.”

It was in 1941 that Schafer replaced Eugene Richee (1896-1972) as department head of still photography at Paramount Studios. Schafer remained in that position where he photographed the stars until he died at 49 years old in an accident in 1951.

Elizabeth TAYLOR 1949

Elizabeth Taylor. M-G-M, 1949. Photograph by Hymie Fink.

ELIZABETH TAYLOR.

Though still a teenager, Elizabeth Taylor (1932-2011) in 1949 when this photograph was made, was celebrated as the new generation’s great beauty.  In 1942, at 10 years old, Elizabeth had her film debut and her life and beauty blossomed over the decade in front of the cameras. This photograph captures her near the beginning of her cinematic career as an M-G-M star.

Who is Hymie Fink?

Who exactly was her photographer, Hymie Fink? His identity remains a mystery. Was Hymie Fink a studio photographer? Freelancer? Pseudonym for an unknown talent or combination of unknown talents? His name appears among the stars starting in the late 1930’s until his death was announced in the mid-1950’s by Hedda Hopper. The gossip columnist ended her newspaper column for September 28, 1956 with the epitaph: “Hymie Fink, one of the sweetest men in Hollywood, died of a heart attack on Jane Wyman’s TV set. Hymie photographed every star and every major event in (Hollywood) for twenty-five years.”

Lana Turner. 1939.

Lana Turner. 1939, photograph by László Willinger.

LANA TURNER.

Before she became in the 1940’s the well-known Hollywood platinum sensuous blond of movie legend and fame, Lana Turner (1921-1995) was just a pretty redhead from Idaho named Julia Jean Turner.

By the time this unretouched color portrait was made, 18-year-old Lana Turner had been discovered three years earlier in a manner that has made it into the annals of show-biz mythology. The immediate result of her discovery in an iconic malt shop near Hollywood High School where she was a student, was a movie contract with producer-director Mervyn LeRoy (1900-1987).

Sweater Sweetheart.

The title of Lana Turner’s first film in 1937 for Warner Brothers was They Won’t Forget. The title proved prophetic for Lana Turner’s Hollywood career. By 1938 Lana Turner was a sex symbol who went on to make over 50 glamorous films, most of them at M-G-M. Lana Turner was only 16 years old when she played her debut five-minute part that at one point sees her strut across the screen in a tight-fitting sweater and cocked beret for about 20 seconds. Her image created such a stir among movie-going audiences that gossip columnist Walter Winchell coined the term “America’s Sweater Sweetheart” for Lana Turner because of her now-classic film appearance. Over the next 20 years, a bevy of Hollywood actresses would wear tight sweaters over specialty bras that emphasized their bust line in the hope of possibly sparking for themselves another Lana Turner movie career success story.

Lana Turner became one of Hollywood’s biggest stars.

New Harlow.

Originally groomed to be a new Harlow, Lana followed this sex-bomb course in full force when in 1941 the studio dyed her hair white blonde for Ziegfeld Girl, where she co-starred with Judy Garland and Hedy Lamarr and stole the show. 

Hungarian-born photographer László Willinger (1909 – 1989) started his professional career in Vienna, Austria. He left Europe for America in 1937 where he joined M-G-M that same year. Soon after, he made this lush shot of 18-year-old Lana Turner in a silky green dress seated on a red divan (or chair) with her head turned and looking to one side with slightly bloodshot eyes.

Willinger’s color portrait of red-headed Lana Turner emphasizes the sensuality of her personality manifested in her full red sensuous lips and painted nails. In 1944, László Willinger left MGM and established his own photography studio in Hollywood. For the next 40 years he successfully practiced his craft.

About her own reputedly rowdy personal life in those M-G-M years, Lana Turner later remarked: “My plan was to have one husband and seven children, but it turned out the other way…” 

Lana Turner passed away on June 29, 1995. She was 74 years old.

SOURCES:

DIETRICH – “Miss Dietrich to Receive Medal,” The New York Times, November 18, 1947;
https://ladailymirror.com/2013/11/04/mary-mallory-hollywood-heights-mdash-a-l-whitey-schafer-simplifies-portraits/;
http://vintagemoviestarphotos.blogspot.com/2014/11/a-l-whitey-schafer.html;
They Had Faces Then. Annabella to Zorina: The Superstars, Stars and Starlets of the 1930’s, John D. Springer and Jack D. Hamilton, Citadel Press, Secaucus, New Jersey, 1974.
Hollywood Color Portraits, John Kobal, William Morrow and Company. Inc., New York, 1981.
https://www.aenigma-images.com/2017/04/a-l-whitey-schafer/

TAYLOR -http://tatteredandlostephemera.blogspot.com/2009/06/who-is-hymie-fink.html;
http://archives.chicagotribune.com/1956/09/29/page/22/article/diana-dors-isnt-homesick-shes-set-for-film-in-britain;
Hollywood Color Portraits, John Kobal, William Morrow and Company. Inc., New York, 1981.

TURNER – Hollywood Color Portraits, John Kobal, William Morrow and Company. Inc., New York, 1981.
Lana Turner interview with Phil Donahue, 1982 – https://www.youtube.com/watch?v=uhu6_V7pNL0
“Hollywood Photographer Dies,” The Hour, Associated Press, August 9, 1989 – https://news.google.com/newspapers nid=1916&dat=19890814&id=azIiAAAAIBAJ&sjid=uXQFAAAAIBAJ&pg=1804,2177679