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Cardinal Mindszenty was head of the Catholic Church of Hungary between 1945 and 1974, but had been imprisoned between 1949 and 1956 and hiding in the US embassy in Budapest from 1956 to 1971. In 1971, Mindszenty left the country and settled in Vienna after long negotiations between the Vatican and the Hungarian communist government. When he visited the Hungarian diaspora and non-Hungarian followers in the West between 1972 and his death in 1975, controversies about communism, Catholicism, and Western society and social change in general erupted. This article analyzes these controversies and the different groups that supported the cardinal and their understanding of anticommunism in the context of a changing West German society and against the background of changes within the Catholic world after Vatican II. The ideas about communism Mindszenty and his right-wing supporters formulated were outdated in the 1970s but had a long afterlife.

Between three and four thousand civilians, primarily Serbian and Jewish, were murdered in the Novi Sad massacre of 1942. Hungarian soldiers and gendarmes carried out the crime in the city and surrounding areas, in territory Hungary occupied after the German attack on Yugoslavia. The perpetrators believed their acts to be a contribution to a new order in Europe, and as a means to ethnically cleanse the occupied lands. In marked contrast to other massacres, the Horthy regime investigated the incident and tried and convicted the commanding officers in 1943-44. Other trials would follow. During the 1960s, a novel and film telling the story of the massacre sparked the first public open debate about the Hungarian Holocaust. This book examines public contentions over the Novi Sad massacre from its inception in 1942 until the final trial in 2011. It demonstrates how attitudes changed over time toward this war crime and the Holocaust through different political regimes and in Hungarian society. The book also views how the larger European context influenced Hungarian debates, and how Yugoslavia dealt with memories of the massacre.

Emerging in 1917 amidst the anxieties of World War I, the Cult of Our Lady of Fátima began with a vision witnessed by three shepherd children in rural Portugal. News of the apparition quickly spread, drawing hundreds, then thousands of pilgrims to the Cova da Iria. This potent symbol of faith soon transcended its origin, migrating in the form of venerated statues and dedicated shrines that sprouted across the globe. Particularly intertwined with Portuguese emigration, the cult’s reach extended to former colonies in Africa and Asia (“Ultramar”) and distant communities like Brazil. Statues of Our Lady became beacons of familiarity and solace, offering “homes away from home” for displaced populations. This essay focuses on the discourses surrounding the cult between the early 1930s and 1950s, exploring how Fátima served as a focal point for navigating the social, political, and cultural conflicts inherent in the emigration experience.

In 1917, in the context of extreme anxiety of a rural Catholic population during a period of war, revolutionary upheaval, and anticlerical politics, the apparition of St Mary to three children near the Portuguese village of Fátima stirred up emotions that have created a cult that is still attracting hundreds of thousands of pilgrims each year and that has found followers all over the world. How did this happen? One has to look at the history of changing meanings related to the cult of Our Lady of Fátima, its integrative energy, and the global spread of the cult. The fact that, most recently, immigrants with Hindu and Muslim background are also among the pilgrims to Fátima speaks of the unpredictable cross-cultural and cross-religious possibilities of this cult, in which gender aspects of a female deity play an important role. This paper will analyze the various periods of the cult from its beginning in 1917 and the roles of secularism, the Salazar regime, Colonialism, the Cold War, and migration from and (later) to Portugal, in order to find insights into a fascinating global cult and how it has changed and adapted to a society that has developed a new attitude towards traditional Catholicism. While the history of the Cult of Fátima has been studied before, this article seeks to introduce a global and, at the same time, long-term historical perspective.