Conversions in interwar Slovenia and the question of (dis)loyalty

Conversions, particularly those deemed as apostasies, were scrutinized by the dominant majority religions and often characterized as “aberrant” phenomena posing threats to national unity. This discourse had also spread to politics and manifested itself in oppressive measures, particularly against proselytization by religious minorities, and fuelled mistrust of converts within religious communities. However, the rhetoric of national/ethnic loyalty was also exploited by the propaganda of liberal politicians who favoured conversions from Catholicism to Serbian Orthodoxy as a means of adopting an imagined Yugoslav national identity. Similarly, some Slovenian Catholics from the border region of Venezia Giulia (slo. Julijska Krajina), annexed by Italy in 1920, turned to Orthodoxy to protest against the Holy See’s perceived indifference to the fascist policy of forced assimilation, which culminated in the forced resignation of bishops who sympathized with the Slovenian and Croatian minorities. The main ideologue of Slovenian political Catholicism, Anton Mahnič, claimed in the late 19th century that “only a convinced Catholic can be a true Slovenian”, thus marginalizing followers of non-Catholic religions, liberals and non-religious alike. Conversely, the Lutherans of the German minority on Slovenian territory contended that “to be a German means to be a Lutheran” and actively recruited German Catholics to strengthen their ranks and consolidate themselves as a singular national and religious entity. Another facet of the perceived foreignness of faiths other than Roman Catholicism among Slovenians is reflected in reconversions to Catholicism. While Catholic critics viewed “apostates” who left Catholicism as unsatisfactory adherents who would not necessarily become exemplary members of their newly adopted religion, Orthodox priests claimed that many Slovenian converts were not truly dedicated to the cause, only reluctantly embracing Orthodox customs and remaining Catholics “at heart”. This entrenched view emphasizes the inhospitable environment surrounding the exercise of a religious choice. In addition, compounded by pragmatic conversions of Catholics to Serbian Orthodoxy and Islam, which often lacked sincere commitment or integration into the newfound faith.