Women in Shakespeare’s Hamlet Essay - 1167 Words

Women in Shakespeare’s Hamlet Hamlet is one of Shakespeare’s most famous plays. In this essay I will look at Hamlets perception of women in general but particularly Gertrude and Ophelia. I will also look at the historical presentation of women, comparing Hamlets time to today and seeing if the symbolic role that the females characters have is related to the period. Also I will look at Hamlets madness, whether it was real or not and also whether women could be the cause of it. Finally I will look at a possible ‘Oedipus complex’ in Hamlet. ‘Hamlet’ as the title suggests is based around the character Hamlet Prince of Denmark. This is why women are often presented the way that Hamlet sees them. Also Hamlet lives in a very enclosed world†¦show more content†¦A good example of this is when Laertes tells Ophelia to stop seeing Hamlet and she replies ‘I shall obey, my lord.’ Because we are led to believe that she is in love with Hamlet, this we be exactly what she do esn’t want. In medieval times when Hamlet was set, women were expected to obey their fathers and brother until they got married and could obey their husbands. This is why Ophelia had little choice but to say this. This is why Ophelia’s madness has such an importance in the play. It gives Ophelia the freedom to say what she could say before, for example giving columbines to Laertes to represent ingratitude’s and infidelity ‘There’s fennel for you and columbines’ Also her loss of innocence finishes with her eventual suicide. At the time suicide was a sin against God and so people who commit suicide weren’t allowed a proper funeral. Ophelia’s innocence is somehow preserved by allowing her a funeral even because of her suicide. We also see how Gertrude is treated by her Claudius and Polonius. The both boss her around and tell her what to do, even Polonius who has no right, by not being related to her. We see this when Polonius tell Gertrude that he is going to hide in her room and listen to her conversation with Hamlet. This backfires on him though as it eventually leads to his murder by Hamlet. Hamlet claims that he is faking madness but at times his madnessShow MoreRelatedHamlet And Ophelia And Women In Shakespeares Hamlet1306 Words   |  6 Pageseyes of God, solidified by the church. Hamlet adored the connection between his mother and late father. However, following his father’s murder, the lack of sympathy from his mother alters his outlook on the institution of marriage. Consequently, this changes how Hamlet views Ophelia and women in general. There once was love between Hamlet and Ophelia, but the union of Claudius and Gertrude shifts the strength of their relationship. Hamlet can no longer trust women or the endurance of marriage, whichRead More Women in Shakespeare’s Hamlet Essay784 Words   |  4 PagesWomen in Shakespeare’s play â€Å"Hamlet† Throughout Shakespeare’s play â€Å"Hamlet† women are used as method for men to get what they want. The men in Hamlet, either directly or indirectly continuously use women to acquire something from other men. The only two women in the entire play are Gertrude and Ophelia, who are consistently used by the current king, Claudius, Polonius, and Hamlet. Ophelia is exploited by Polonius and the King (mainly together), and is also used by Hamlet. Gertrude is used by theRead MoreThe Powerlessness Of Women In Shakespeares Hamlet1473 Words   |  6 Pagestoday’s world, women of all ages are given equal rights and freedom. In Shakespeare’s time, woman’s obligations were to follow the rules of the men and obey the men in their lives’. â€Å"Frailty, thy name is woman;† Hamlet implies the powerlessness of the two women characters in the play. In Hamlet, the roles of Gertrude and Ophelia are very important in that they are the only two female char acters in the play. Gertrude, the Queen of Denmark and mother of Hamlet, and Ophelia, the lover of Hamlet, are characterizedRead MoreThe Role Of Women In Shakespeares Hamlet1119 Words   |  5 PagesThe Tragedy of Hamlet, Prince of Denmark is generally regarded as the greatest of all Shakespeare’s plays and also one of the world’s classics of all time. In the play, Hamlet, has to take revenge for his dead father and the murderer is not only his uncle but also the new King of Denmark. Besides Hamlet, other characters also take roles to play, alternately unfold themselves and answer the question: Who’s there? Gertrude, the Queen in the play, deputizes for women who are always judged by men’s prejudiceRead MoreWomen and Frailty in Shakespeares Hamlet Essay1330 Words   |  6 PagesWomen and Frailty The two women in Shakespeares tragic play Hamlet play larger parts than meets the eye. These two women embody the saying, there are no small parts, only small actors. While Gertrude, Hamlets mother, and Ophelia, Hamlets lover, are very different and lead different lives, they suffer similar fates. Both women have control not of their lives but of their deaths.Gertrude and Ophelia are anything but independent women. The two women need and rely on the strength of the menRead MoreEssay on Perception of Women in William Shakespeares Hamlet1309 Words   |  6 PagesPerception of Women in William Shakespeares Hamlet In Hamlet, Shakespeare carefully represents Getrude and Ophelia. Individually, Gertrude is essentially seen as weak and immoral whilst Ophelia is seen as meek and a victim of society. Collectively, they are seen to fulfil a conventional 16th century role, and it is as our beliefs and views of women change that we are able to perceive the characters in a different angle. At the beginning of the play, we get a veryRead MoreEssay about Portrayal of Women in Shakespeares Hamlet 1227 Words   |  5 PagesPortrayal of Women in Shakespeares Hamlet  Ã‚   Shakespeare was possibly the first writer to portray women as strong, crafty, and intelligent. However, he has still received criticism from feminists about his representation of women. Some have even accused him of misogyny. There are only two female characters in the play Hamlet - Gertrude, Hamlets mother and Ophelia, daughter of Polonius. Any debate based upon gender roles must therefore focus upon these two characters. Shakespeare portraysRead More The Role of Women in Hamlet in William Shakespeares Play Essay2041 Words   |  9 PagesThe Role of Women in Hamlet in William Shakespeares Play Gertrude and Ophelia, the only two women in Hamlet, reflect the general status of women in Elizabethan Times. Women were suppressed by the males in their lives (brothers, fathers, and partners) and were always inferior. Ophelia and Gertrude have little or no power due to restricted legal, social and economic rights that were found in Elizabethan society. The male characters in Hamlet reflect this sexist view pointRead MoreWomen s Tragedy : Hamlet And King Lear1185 Words   |  5 PagesDr. Pitchford ENGL 4037 24 November 2015 Women in Shakespeare’s Tragedies: Hamlet and King Lear While William Shakespeare’s Tragedies are well known for their violence, tragic heroes, and fatal flaws, the method in which Shakespeare portrays his female characters in a negative light is seldom expressed. The women of Shakespeare’s Tragedies are represented unfavorably, no matter if they are virtuous or evil. â€Å"Shakespeare’s plays are not lacking in women with positive human qualities, and some ofRead MoreHamlet: a Feminist Approach Essay examples1224 Words   |  5 PagesHamlet: A Feminist Approach Sexism: the belief or attitude that one sex is inherently superior to, more competent than, or more valuable than the other (most commonly used for male superiority). This idea that women are weak is not a new one in the modern world. It has been studied for countless years along with the concept of a patriarchal society. A patriarchy is defined as a system of society or government in which men hold the power and women are largely excluded from it. Such systems currently

Samples Essay Topics: the Ultimate Convenience!

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Compare & Contrast

Question: Describe about the fundamental points of differences between transitional and transformational change. Answer: When it comes to business change management, several issues have to considered by the figureheads and the creative thinkers present in top organisations. It mainly puts light on the concept of whether the change management requires minor planning or major planning. While managing the people present in an organisation, the first significant step is about the identification of change types in case of a specific business (Baker, Webb Wong,2014). With the help of this step, proper planning for the change process and supporting the people present inside the organisation is absolutely possible. The purpose of this paper is to compare and contrast two of the major change types, known as- Transitional Changes and Transformational Changes (Christopher Madden-Baer, 2015). Transitional Changes are the changes which the leaders implement so that the existing processes can be replaced with some new beneficial processes. But, transitional changes are for the complete reshaping of the business strategies that have been implemented earlier. Transitional changes are quite challenging when it comes to implementation and this kind of management increases the discomfort levels of the employees more often. On the other hand, transformational changes result in shifting of the entire work culture as well as certain processes (Baker, Webb Wong, 2014). Transformational changes occur due to the response of extreme market conditions and unexpected sort of market changes. As compared to transitional changes, transformational changes often create an environment of insecurity, fear and doubt among the employees. So, here the needs of the staff have to be well-managed by the organisations (Jha, 2015). Transitional Change examples This kind of change includes- Implementation and application of new technologies Creation of new products and services New experiences due to corporate structures and/or situations, like- merging or acquisitions Transformational Change examples Transformational change has been observed in case of organisations when- The organisation undergoes implementing cultural changes and key strategic changes Adopting different kinds of technologies in a revolutionary manner Significant operating changes are applied so that the projected supply and demand can be met An organisation reform its products and services offerings to gain competitive advantage Dramatic reduction in case of revenue occurs The transitional phase in a company includes implementing new kind of systems as well as processes after dismantling the old ones that are generally unsettling for the staffs. A company focuses on clear-cut communication and interacting about the benefits and results of the changes among the employee base when it thinks about transitional changes. It also involves reinforcement of the staffs and giving job security (Christopher Madden-Baer, 2015). Employee contributions towards the change management and capturing views on this topic as well as providing regular updates about the changes to the staffs and encouraging them to join the training programs as per the new systems are the major phases of transitional change. When, transformational change is implemented, combined effects of transitional changes and developmental changes have to be recognised by an organisation (M. BabiĆ¡, SavoviĆ¡ DomanoviĆ¡, 2014). But crucial steps, such as- development and c ommunication regarding well-defined change strategies, SMART goal-setting, strengthening the rational for the changes, methodical planning to implement the new systems as well as approaches cant be overlooked here in case of transformational changes. It also involves the staff when it is about change related discussions, regular communication about the planning and implementing new systems. Reference Bos, J. J., Brown, R. R., Farrelly, M. A. (2015). Building networks and coalitions to promote transformational change: Insights from an Australian urban water planning case study.Environmental Innovation and Societal Transitions,15, 11-25. Baker, M., Webb, B., Wong, C. (2014). Introduction Planning for infrastructure: transitional pathways for lagging regions.Town Planning Review,85(6), 679-682. Christopher, M. A., Madden-Baer, R. (2015). The Power of Alignment: Pioneering New Collaborations During Transformational Change.Nursing administration quarterly,39(3), 192-198. Jha, D. G. (2015). Preparing for Information Technology Driven Changes.Innovative Management Education Pedagogies for Preparing Next-Generation Leaders, 258. BabiĆ¡, V., D. SavoviĆ¡, S., M. DomanoviĆ¡, V. (2014). Transformational leadership and post-acquisition performance in transitional economies.Journal of Organizational Change Management,27(6), 856-876. Winkler, H., Dubash, N. K. (2015). Who determines transformational change in development and climate finance?.Climate Policy, 1-9.

The pope the jews and Hitler Essay Example For Students

The pope the jews and Hitler Essay OVER THE past four decades, the attitude of the Catholic Church toward Judaism and the Jews has undergone a sea change. On the theological level, the decisive event was the Second Vatican Council, which in 1965 finally lifted the collective charge of deicide against the Jewish people, reversing the longstanding Augustinian view that the Jews would eternally bear the mark of Cain. But of no less importance has been the current Popes personal commitment to reconciliation. Since his election in 1978, John Paul II has repeatedly broken new ground in relations with the Jewish community, becoming the first bishop of Rome to visit a synagogue in the Eternal City, establishing diplomatic relations between the Vatican and the state of Israel, and emphatically denouncing anti-Semitism. We will write a custom essay on The pope the jews and Hitler specifically for you for only $16.38 $13.9/page Order now Indeed, no other Pope has had so direct an experience of Jewish life and suffering. As a youth growing up in the small Polish town of Wadowice, Karol Wojtyla (as John Paul II was then named) counted Jews among his closest friends and came to know the rhythms of Jewish observance and family life. He would later witness firsthand the Nazi murder of Polands Jews. Speaking of his hometown in 1994, John Paul II remarked that it was from there that I have this attitude of community, of communal feelings about the Jews. These recollections inform his repeated reminder to Catholics that Europes Jews were exterminated only for the reason that they were Jewsa bitter and sorrowful truth that seems to have become part of his most intimate credo. Against this record of institutional progress and personal sympathy, however, must be set the Churchs less than felicitous handling of a range of issues related to the Holocaust. The death camp at Auschwitz has been a particular source of contentiousness, first with the establishment there of a Carmelite convent in the 1980s and more recently with the proliferation on its grounds of memorial crosses erected by militant local Catholics. Both episodes have been seen as efforts to reorder historical truthcomparatively few Catholics were killed at the campand, perhaps worse, to appropriate the millions of Jewish dead into the sacred drama of Christian martyrdom. Similarly controversial was John Paul IIs canonization of Father Maximillian Kolbe, a Polish Catholic priest who had opposed the Nazis but was also the founder of a viciously anti-Semitic newspaper in prewar Poland. Nor were matters helped by the Popes canonization last October of Edith Stein, a German Jewish intellectual who con verted to Catholicism and became a nun but was nonetheless consigned by the Nazis as a Jew to Auschwitz, where she perished in the gas chamber. If these incidents seemed to reveal a lack of sensitivity to Jewish feelings, let alone to the separate integrity of Jewish history, no less disappointing has been the Churchs effort to come to terms with its own actions during the Holocaust. The Vaticans first authoritative statement on this subject, a fourteen-page document that had been over a decade in the making, was issued a little over a year ago under the title We Remember: A Reflection on the Shoah. Clearly to the dismay of Church authorities, however, it was greeted with only lukewarm appreciation by Jewish organizations, which, while hailing the Churchs genuine desire for self-examination and repentance, faulted its unwillingness to confront unpleasant truths. Although this episode has attracted its share of attention in the general press, We Remember itself has so far received relatively little in the way of sustained analysis. But both the document and the response to itas well as the ongoing response to the responseoffer a good barometer of the Churchs evolving relationship with the Jewish people. MAKING ITS sympathies clear from the start, We Remember refers to the murder of European Jewry as the Shoahthe Hebrew word meaning catastrophe. The event, declares the Vatican statement, was an unspeakable tragedy, one that can never be forgotten. Moreover, the document continues, although the obligation to recall and understand the Shoah falls upon everyone, it is felt with particular urgency by the Church, not only because of its very close bonds of spiritual kinship with the Jewish people but also because of its remembrance of the injustices of the past.With respect to those injustices, We Remember is forthright. The Shoah took place, it acknowledges, in countries of longstanding Christian civilization, countries where anti-Jewish sentiment and practices were common. Over the centuries, the Jews of Europe had faced generalized discrimination, expulsions, forced conversions, and scape-goating that at times resulted in violence, looting, even massacres. Nor was this hostility someho w accidental to Christianity. Behind much of it, the Vatican statement observes, were erroneous and unjust interpretations of the New Testament concerning the alleged culpability of the Jews for the death of Jesus. .u4cf6d69881efa2871217194b77bc6dde , .u4cf6d69881efa2871217194b77bc6dde .postImageUrl , .u4cf6d69881efa2871217194b77bc6dde .centered-text-area { min-height: 80px; position: relative; } .u4cf6d69881efa2871217194b77bc6dde , .u4cf6d69881efa2871217194b77bc6dde:hover , .u4cf6d69881efa2871217194b77bc6dde:visited , .u4cf6d69881efa2871217194b77bc6dde:active { border:0!important; } .u4cf6d69881efa2871217194b77bc6dde .clearfix:after { content: ""; display: table; clear: both; } .u4cf6d69881efa2871217194b77bc6dde { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u4cf6d69881efa2871217194b77bc6dde:active , .u4cf6d69881efa2871217194b77bc6dde:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u4cf6d69881efa2871217194b77bc6dde .centered-text-area { width: 100%; position: relative ; } .u4cf6d69881efa2871217194b77bc6dde .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u4cf6d69881efa2871217194b77bc6dde .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u4cf6d69881efa2871217194b77bc6dde .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u4cf6d69881efa2871217194b77bc6dde:hover .ctaButton { background-color: #34495E!important; } .u4cf6d69881efa2871217194b77bc6dde .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u4cf6d69881efa2871217194b77bc6dde .u4cf6d69881efa2871217194b77bc6dde-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u4cf6d69881efa2871217194b77bc6dde:after { content: ""; display: block; clear: both; } READ: Seeing And Knowing The Visual Arts EssayBut then, during the 19th century, things changed. The anti-Jewish animus, formerly based in religion, mutated, according to the Vatican statement, into a set of prejudices whose origins were sociological or political, springing from a false and exacerbated nationalism and from anxiety about Jewish influence. Emerging at roughly the same time, and of particular importance for later developments, were certain pseudoscientific ideas about superior and inferior peoples, ideas that denied the unity of the human race.What Nazism added to this virulent mix, We Remember continues, was a totalitarian ideology that assigned an absolute status to the German state and people. Refusing to acknowledge any transcendent reality as the criterion of moral good, the Nazis saw fit not only to attempt to destroy the Jewswitnesses to the one God and the Law of the Covenantbut also to reject Christianity and the Church. The Shoah, in short, was the work of a thoroughly modern neopagan regime whose racist anti-Semitism must be sharply distinguished from the anti-Judaism of which, unfortunately, Christians also have been guilty.Indeed, in order to emphasize the saliency during the Shoah itself of the Churchs constant teaching concerning the equal dignity of all races and peoples, We Remember cites several Church leaders for their acts of resistance and rescue. Three German churchmen are singled out for their opposition to National Socialism, as are Pius XI and Pius XII, the two Popes who held office during the Nazi era. Pius XII in particular is praised for what he did personally or through his representatives to save hundreds of thou sands of Jewish lives.At the same time, We Remember also concedes that many members of the Church in Nazi-occupied Europe did not do everything in their power to help the persecuted Jews. The spiritual resistance and concrete action of other Christians, it laments, was not that which might have been expected from Christs followers. Appalled though these ordinary Catholics may have been by the assault on their Jewish neighbors, they were not strong enough to raise their voices in protest. For the errors and failures of its sons and daughters, the Church proclaims its deep regret, describing its present statement, in another echo of Hebrew sources, as an act of teshuvahrepentance. Finally, looking to the future of Jewish-Christian relations, We Remember concludes by urging Catholics to attend both to the Hebrew roots of their faith and to the salutary warning of the Shoah: that the spoiled seeds of anti-Judaism and anti-Semitism must never again be allowed to take root in any human heart.WHATEVER ONES final judgment of this mea culpa, one cannot but commend both its tone and its basic aims. Throughout, the long history of Christian persecution of the Jews is discussed with candor and in a spirit of contrition. As for the Shoah itself, it is evoked in terms that leave no doubt as to the Churchs recognition of its horror, as well as its repudiation of any effort to deny or trivialize the event. (In the United States, Patrick J. Buchanan may be the best-known Catholic guilty of this relativizing tendency.) Nor is there any mistaking the sincerity of John Paul II when in a letter accompanying We Remember he declares his hope that the statement will help to avert a ny future recurrence of the unspeakable iniquity of the Shoah.But there is a good deal more to be said about the moral and historical worth of We Rememberand much of it, unfortunately, is not especially flattering to the Churchs declared aspirations. To begin at the most general level, it is impossible to accept the Vaticans effort to distinguish as sharply as this document does between Christian anti-Judaism and modern anti-Semitism. While it is tree that the factors cited in We Rememberfrom nationalism to race science to inflated ideas of Jewish influencedid play an important role in the emergence of anti-Semitic ideologies in the 19th century, these ideologies presupposed a cultural framework that had been fashioned by centuries of medieval Christian theology, ecclesiastical policy, and popular religious myth. .ub0dbd8b571d1f1af92feef7a445ee5e4 , .ub0dbd8b571d1f1af92feef7a445ee5e4 .postImageUrl , .ub0dbd8b571d1f1af92feef7a445ee5e4 .centered-text-area { min-height: 80px; position: relative; } .ub0dbd8b571d1f1af92feef7a445ee5e4 , .ub0dbd8b571d1f1af92feef7a445ee5e4:hover , .ub0dbd8b571d1f1af92feef7a445ee5e4:visited , .ub0dbd8b571d1f1af92feef7a445ee5e4:active { border:0!important; } .ub0dbd8b571d1f1af92feef7a445ee5e4 .clearfix:after { content: ""; display: table; clear: both; } .ub0dbd8b571d1f1af92feef7a445ee5e4 { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .ub0dbd8b571d1f1af92feef7a445ee5e4:active , .ub0dbd8b571d1f1af92feef7a445ee5e4:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .ub0dbd8b571d1f1af92feef7a445ee5e4 .centered-text-area { width: 100%; position: relative ; } .ub0dbd8b571d1f1af92feef7a445ee5e4 .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .ub0dbd8b571d1f1af92feef7a445ee5e4 .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .ub0dbd8b571d1f1af92feef7a445ee5e4 .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .ub0dbd8b571d1f1af92feef7a445ee5e4:hover .ctaButton { background-color: #34495E!important; } .ub0dbd8b571d1f1af92feef7a445ee5e4 .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .ub0dbd8b571d1f1af92feef7a445ee5e4 .ub0dbd8b571d1f1af92feef7a445ee5e4-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .ub0dbd8b571d1f1af92feef7a445ee5e4:after { content: ""; display: block; clear: both; } READ: Symbolism in A Streetcar Named Desire Blanches EssayA partial list of the relevant precedentsnone of which makes an appearance in We Rememberwould include the demonization of the Jews by the early Church fathers; the vast library of medieval polemical literature known as against the Jews (adversus judaeos); and the endlessly promulgated images of the Jew as Satan, anti-Christ, Judas, or Ahasuerus, the Wandering Jew condemned to eternal exile for his deadly sins. A number of the Holy Sees legislative actions against the Jews have also echoed fatefully down the ages. One thinks in particular of the order issued by Pope Innocent III and the Fourth Lateran Council (1215) requi ring Jews to wear distinctive garb and yellow badges, and of the decision by a succession of 16th-century Popes to confine the Jews of Rome and the papal states to ghettos. There is, of course, some validity to We Remembers claim that Nazism, by virtue of its neopaganism, stood outside the Christian tradition. Hitler was contemptuous of the effeminate pity-ethics of Judeo-Christianity, which he saw as completely antithetical to the Nazi movements heroic belief in God in nature, God in our people, in our destiny, in our blood. Surveying the Third Reich, one easily finds evidence of this primitivistic cult of vitality and struggle: in Nazi art and architecture, in the ideology of the Hitler Youth, in the determination of Heinrich Himmler to cultivate a perfect warrior-race of blonde, blue-eyed Germanic heroes, and in the work of volkisch sectarians like Alfred Rosenberg, who dreamed of a new Germanic religion. Pagans though they may have been, however, the Nazis did not hesitate to draw upon Christian rhetoric and symbolism to bolster their new political religionand nowhere more so than in their war against the Jews. Christian motifs abound in a typical anti-Semitic rag like Julius Streichers Der Sturmer. One finds there the crucifixion (Golgotha has not yet been revenged), the image of the eternally cursed people, the usurious Jew squeezing the poor peasant dry, the Jew as the devil in human disguise and as the ritual murderer of Christian children. Nazism radicalized these popular stereotypes drawn from the Christian Middle Ages, but it did not invent them.(*)The Vatican document is by no means mistaken to argue that the ideology of the Third Reich was profoundly anti-Christian; nor is it wrong to draw a distinction between Christian and Nazi anti-Semitism. But the differeBibliography: