caused a significant rupture in the institutional life of the Church that, in contrast to what other historians have suggested, did not result in a glittering rebirth of German Catholicism in the post-war years. Brodie argues that the successful Allied invasion of Germany led to widespread Catholic migrations and massive upsurges in diaspora communities in which relocation and lack of original parish practices and leadership created highly confused and vacuous religious experiences. WhileGerman Catholicism at War, 1939–1945 lucidly provides evidence for Catholic alignment among the laity and clergy with Nazi political culture, it could provide further elucidation on the relationship between Neo-Scholasticism and Nazi political ideology. If it is the case that Catholic theology served as a source of cultural inspiration for the support of Nazism during this period, then this intellectual component deserves more investigation. To what extent Catholicism and Nazism were related on intellectual grounds is an important theme and one which may require more precise articulation within the narrative. Nonetheless, this book is an incredibly useful and necessary guide on the historical relationship between German Catholic life and wartime consciousness.

中文翻译：

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书评：欧洲复兴史，卷。I：政府、国家和君主制，Michael Broers 和 Ambrogio A. Caiani

导致教会制度生活的重大破裂，与其他历史学家所暗示的相反，这并没有导致战后德国天主教的闪亮重生。布罗迪认为，盟军对德国的成功入侵导致了广泛的天主教移民和侨民社区的大规模激增，在这些社区中，重新安置以及缺乏原始教区做法和领导造成了高度混乱和空洞的宗教体验。虽然战争中的德国天主教，1939-1945 清楚地为平信徒和神职人员与纳粹政治文化结盟提供了证据，但它可以进一步阐明新经院哲学与纳粹政治意识形态之间的关系。如果说天主教神学在这一时期成为了支持纳粹主义的文化灵感来源，那么这一知识成分值得更多研究。天主教和纳粹主义在知识基础上的关联程度是一个重要主题，可能需要在叙述中进行更准确的表述。尽管如此，这本书对于德国天主教生活和战时意识之间的历史关系来说是一本非常有用和必要的指南。