Antisemitism

Antisemitismul este o atitudine (politică, socială, religioasă, etc.) ostilă față de evrei ca atare, numai pentru că sunt evrei. Termenul („Antisemitismus”) a fost lansat în 1879 de jurnalistul german Wilhelm Marr (1819-1904) într-o broșură propagandistă antisemită^[1]. Antisemitismul poate lua diverse forme: învățături religioase care proclamă inferioritatea evreilor, de exemplu cartea lui Martin Luther „Evreii și minciunile lor”, carte în care Luther scria că evreii sunt otrăvitori de fântâni și ucigași de copii furați sau alt exemplu, predicile (Omiliile) lui Ioan Gură de Aur (Hrisostom), în care acesta instiga și cita pe cei care instigau la ură religioasă contra evreilor.^[2]^[3]^[4]^[5]^[6]^[7] Antisemitismul poate include opinii stereotipe și prejudecăți, sau forme politice care pot merge de la încercarea de a discrimina, izola și oprima, până la violența fizică contra evreilor.

Antisemitismul este în esență o formă de intoleranță etnico-religioasă, ca și xenofobia sau rasismul. În Israel, au fost arestați tineri antisemiți și neonaziști, rude de evrei. Există și un “antisemitism evreiesc” care se referă la faptul că unii evrei au adoptat stereotipurilor antisemite dominante sau care persistă în societățile non-iudaice în căre aceștia trăiesc. ^[8]^[9]^[10]

[modificare] Rolul Bisericii

Masacru al unor evrei, în prima cruciadă. Miniatură dintr-o Biblie (sec. al XIII-lea)

„Evreii însă nu doreau să aibă de-a face cu paulinismul. Ei rămăseseră la opinia că poate exista un singur Dumnezeu. Doctrina lui Pavel a devenit doctrina oficială a creștinătății ne-evreiești. Pavel s-a răzbunat sângeros pe încăpățânarea evreilor, o răzbunare care nu și-a pierdut din puteri nici în ziua de azi. Atunci când el, contrar promisiunii sale făcute în Ierusalim, a predicat în sinagoga din Corint iar pe evreii care nu voiau să-i accepte învățătura i-a blestemat: `Sângele vostru să cadă asupra capului vostru; eu sunt curat. De acum încolo, mă voi duce la Neamuri.` (Faptele Apostolilor 18:6) Acest blestem a dus, prin intermediul Bisericii și mai ales al Bisericii Catolice, până la marea exterminare. Drumul către Damasc duce direct la Auschwitz.^[11]”

—Manuel van Loggem, „Godsdienst is opium tegen de dood” în Martin van Amerongen (red.) Sceptici over de Schrift.

[modificare] Evul Mediu

În Evul Mediu a început crearea de ghettouri în care evreii erau forțați să locuiască (2.) Printre primele și cu existența cea mai lungă dintre ghetto-uri, a fost renumitul ghetto creat de Papa Paul al IV-lea (în 1555), căci consecutiv instituirii lui, papalitatea a menținut timp de secole ceea ce va fi cunoscut de istorie ca "ghetto-ul roman", el fiind un model precursor cu veacuri al planului de segregare și discriminare nazistă, fiind desființat doar odată cu ocuparea Romei de către Armata populară sprijinită de trupele lui Napoleon în 1870 (3).

În Evul Mediu, acuzații obișnuite contra evreilor erau otrăvirea fântânilor și a râurilor(4), uciderea de copii creștini în scopul preparării de azime pascale cu sângele lor (acuza de omor ritual), transformarea în diavoli, vrăjitoare și alte ființe satanice. O credință extrem de răspândită și persistentă era și aceea exprimată de ideea "evreului rătăcitor" (der ewige Jude, le juif errant, the wandering jew), care fusese blestemat să străbată mereu pământul în lung și-n lat.

Biserica catolică a dezmințit vina colectivă pentru care a fost acuzat poporul evreu pentru uciderea lui Isus la cel de al doilea Conciliu al Vaticanului în anul 1965.

În aceste zile va vedea lumina o nouă carte scrisă de Papa Benedict al XVI-lea Iisus din Nazaret în care Vaticanul oferă o nouă interpretare a Evangheliei după Matei, Capitolul 27, care a fost folosită timp de 2000 de ani pentru acuzarea evreilor pentru crima de deicid.

[modificare] Antisemitismul în România

Radu Ioanid, directorul Diviziei de Programe Arhivistice Internaționale de la Muzeul Holocaustului din Washington afirma: „În anul 2007, cam 30% dintre români spuneau că evreii își merită soarta pentru că l-au răstignit pe Iisus Hristos. Există un antisemitism de tip tradițional, bazat pe niște clișee care provin din zone mai puțin educate și poate chiar din zona unor preoți ortodocși”^[12].

[modificare] Bibliografie

"The Changing Face of Anti-Semitism : From Ancient Times to the Present Day", Walter Laqueur, p.27.
Britannica on line, 2007, tema despre ghetto.
"The Changing Face of Anti-Semitism : From Ancient Times to the Present Day", Walter Laqueur.
"The Changing Face of Anti-Semitism : From Ancient Times to the Present Day", Walter Laqueur, p.91.
Britannica on line, 2007, tema despre acuza de omor ritual (blood libel) se află pe pagina 46 (din 213) la intrarea "Iudaism" ("Judaism", în original).
Antisemitism, Britannica on line, page 2/7: In the ancient Greco-Roman world, religious differences were the primary basis for anti-Semitism. In the Hellenistic Age, for instance, Jews' social segregation and their refusal to acknowledge the gods worshiped by other peoples aroused resentment among some pagans, particularly in the 1st century BCE–1st century CE. Unlike polytheistic religions, which acknowledge multiple gods, Judaism is monotheistic — it recognizes only one god. However, pagans saw Jews' principled refusal to worship emperors as gods as a sign of disloyalty. Although Jesus of Nazareth and his disciples were practicing Jews and Christianity is rooted in the Jewish teaching of monotheism, Judaism and Christianity became rivals soon after Jesus was crucified by Pontius Pilate, who executed him according to contemporary Roman practice. Religious rivalry was theological. It soon also became political.

[modificare] Note

^ Wilhelm Marr, Der Sieg des Germanenthums über das Judenthum – Vom nichtconfessionellen Standpunkt aus betrachtet („Victoria germanității asupra evreimii. Privită din punct de vedere neconfesional”), broșură de propagandă, Berlin, februarie 1879. Publicația a ajuns în același an la ediția a 12-a (douăsprezecea)
^ Saint John Chrysostom (c.347-407) Eight Homilies Against the Jews. „While in their writings Hilary and Eusebius introduced the pagan world to this strange version of Jewish history, Chrysostom expressed similar theories with much greater violence from his pulpit at Antioch. In eight sermons which he delivered in 387 he speaks with a bitterness and lack of restraint unusual even in that place and century {PG Vol 97). If it were not for the exegetical background which has already been shown, it would be impossible to explain, let alone excuse, his tone. Christianity was no longer in any danger. He himself had not, like Athanasius, ever known any persecution from the Jews, and the period of trial under Julian had been very short. Even had they been a menace in old times, the rich and powerful Jewish community of Antioch was now hemmed in, like every other, by numerous imperial edicts issued under Christian inspiration. Moreover, Chrysostom was a man whose character excited the admiration of his contemporaries. If he was hated by politicians for his unswerving firmness, he was loved by the multitudes, and his commentaries on the gospels are still read and studied in the Orthodox Church because of their deep spiritual beauty.

Such was the man who in eight sermons covering more than a hundred pages of closely printed text, has left us the most complete monument of the public expression of the Christian attitude to the Jews in the century of the victory of the Church. In these discourses there is no sneer too mean, no gibe too bitter for him to fling at the Jewish people. No text is too remote to be able to be twisted to their confusion, no argument is too casuistical, no blasphemy too startling for him to employ; and, most astonishing of all, at the end he turns to the Christians, and in words full of sympathy and toleration he urges them not to be too hard on those who have erred in following Jewish practices or in visiting Jewish synagogues. Dealing with the Christians, no text which urges forgiveness is forgotten: dealing with the Jews only one verse of the New Testament is omitted: Father, forgive them, for they know not what they do'. ” Citat din James Parkes: The Conflict of the Church and the Synagogue: A Study in the Origins of Antisemitism, (New York: JPS, 1934).
^ John Chrysostom, Discourses against Judaizing Christians, translated by Paul W. Harkins. The Fathers of the Church; v. 68 (Washington: Catholic University of America Press, 1979)
^ Walter Laqueur, The Changing Face of Antisemitism: From Ancient Times To The Present Day, (Oxford University Press: 2006), p. 48. ISBN 0-19-530429-2. 48
^ Yohanan (Hans) Lewy, "John Chrysostom" in Encyclopaedia Judaica (CD-ROM Edition Version 1.0), Ed. Cecil Roth (Keter Publishing House: 1997). ISBN 965-07-0665-8.
^ Brustein, William I. (2003). Roots of Hate: Anti-Semitism in Europe before the Holocaust. Cambridge University Press. ISBN 0-521-77308-3, p. 52. Citat: „Thus begins the Christian conception of the collective responsibility of Jews for the death of Jesus - a conception that would gain momentum in the sermons and writings of the late fourth century Christian father John Chrysostom, bishop of Antioch. John held the Jews responsible for Christ's murder and added that they continue to rejoice in the death of the Christian Savior.”
^ Kaufmann Kohler, Louis Ginzberg, CHRYSOSTOMUS, JOANNES, JewishEncyclopedia.com. Citat: „He tries to convince his hearers that it is the duty of all Christians to hate the Jews (ib. vi. 7; ed. Migne, i. 854), and declares it a sin for Christians to treat them with respect.”
^ Todd M. Endelman, Jewish Self-Hatred in Britain and Germany in Michael Brenner, Rainer Liedtke, David Rechter (edts.), Two Nations: British and German Jews in Comparative Perspective, Mohr Siebeck, 1999, ISBN 3-16-147106-7, p. 331 – 370
^ Shulamit Volkov, Germans, Jews, and Antisemites: Trials in Emancipation, Cambridge University Press, 2006, ISBN 0-521-84688-9, p. 36
^ Leonidas DONSKIS, Forms of Hatred:The Troubled Imagination in Modern Philosophy and Literature, Amsterdam/New York, 2003, ISBN 90-420-1066-5, p.12
^ van Amerongen (red.), Martin; van Loggem, Manuel (1989). „Godsdienst is opium tegen de dood” (în olandeză). Sceptici over de Schrift. Baarn: Anthos. pp. 72-73. ISBN 90-6074-297-4. „De joden daarentegen moesten van het Paulinisme niets hebben. Die bleven erbij dat er maar één God kon zijn. De leer van Paulus is de officiële leer van het niet-joodse christendom geworden. Paulus nam op de halsstarrige joden een bloedige wraak, die tot op de huidige dag zijn kracht niet heeft verloren. Toen hij, in tegenspraak tot zijn belofte die hij in Jeruzalem had gedaan, in Corinthe in de synagoge predikte en de joden daar zijn leer niet wilden aanvaarden, vervloekte hij ze: 'Uw bloed zij op uw hoofd. Ik ben er rein van. Voortaan zal ik me tot de heidenen wenden.' (Handelingen 18:6) Deze vervloeking heeft, door bemiddeling van de Kerk en vooral van de katholieke Kerk, tot de grote uitroeiing geleid. De weg naar Damascus voert rechtstreeks naar Auschwitz.”
^ Muzeul Holocaustului contestă moneda BNR cu chipul patriarhului Cristea, 03 August 2010, evz.ro, accesat la 10 august 2010

[modificare] Vezi și

[modificare] Legături externe

en http://en.rian.ru/russia/20110304/162861990.html
en The report of the International Commission on the Holocaust in Romania: Cap. I - Background and Precursors to the Holocaust: Roots of Romanian Antisemitism. The League of National Christian Defense and Iron Guard Antisemitism. The Antisemitic Policies of the Goga Government and of the Royal Dictatorship (Primul capitol: Rădăcinile antisemitismului românesc), http://www1.yadvashem.org/yv/en/about/events/pdf/report/english/1.1_Roots_of_Romanian_Antisemitism.pdf
Propaganda antisemită și retorica oficială despre primejdia iudeo-bolșevismului. Evreii români și comunismul în perioada 1938-1944
en A Brief Historical Survey of Jewish Persecution
„Jidanii”, „Țiganii” și Academia Română

[0] Wilhelm Marr, Der Sieg des Germanenthums über das Judenthum – Vom nichtconfessionellen Standpunkt aus betrachtet („Victoria germanității asupra evreimii. Privită din punct de vedere neconfesional”), broșură de propagandă, Berlin, februarie 1879. Publicația a ajuns în același an la ediția a 12-a (douăsprezecea)

[1] Saint John Chrysostom (c.347-407) Eight Homilies Against the Jews. „While in their writings Hilary and Eusebius introduced the pagan world to this strange version of Jewish history, Chrysostom expressed similar theories with much greater violence from his pulpit at Antioch. In eight sermons which he delivered in 387 he speaks with a bitterness and lack of restraint unusual even in that place and century {PG Vol 97). If it were not for the exegetical background which has already been shown, it would be impossible to explain, let alone excuse, his tone. Christianity was no longer in any danger. He himself had not, like Athanasius, ever known any persecution from the Jews, and the period of trial under Julian had been very short. Even had they been a menace in old times, the rich and powerful Jewish community of Antioch was now hemmed in, like every other, by numerous imperial edicts issued under Christian inspiration. Moreover, Chrysostom was a man whose character excited the admiration of his contemporaries. If he was hated by politicians for his unswerving firmness, he was loved by the multitudes, and his commentaries on the gospels are still read and studied in the Orthodox Church because of their deep spiritual beauty.

Such was the man who in eight sermons covering more than a hundred pages of closely printed text, has left us the most complete monument of the public expression of the Christian attitude to the Jews in the century of the victory of the Church. In these discourses there is no sneer too mean, no gibe too bitter for him to fling at the Jewish people. No text is too remote to be able to be twisted to their confusion, no argument is too casuistical, no blasphemy too startling for him to employ; and, most astonishing of all, at the end he turns to the Christians, and in words full of sympathy and toleration he urges them not to be too hard on those who have erred in following Jewish practices or in visiting Jewish synagogues. Dealing with the Christians, no text which urges forgiveness is forgotten: dealing with the Jews only one verse of the New Testament is omitted: Father, forgive them, for they know not what they do'. ” Citat din James Parkes: The Conflict of the Church and the Synagogue: A Study in the Origins of Antisemitism, (New York: JPS, 1934).

[2] John Chrysostom, Discourses against Judaizing Christians, translated by Paul W. Harkins. The Fathers of the Church; v. 68 (Washington: Catholic University of America Press, 1979)

[3] Walter Laqueur, The Changing Face of Antisemitism: From Ancient Times To The Present Day, (Oxford University Press: 2006), p. 48. ISBN 0-19-530429-2. 48

[4] Yohanan (Hans) Lewy, "John Chrysostom" in Encyclopaedia Judaica (CD-ROM Edition Version 1.0), Ed. Cecil Roth (Keter Publishing House: 1997). ISBN 965-07-0665-8.

[5] Brustein, William I. (2003). Roots of Hate: Anti-Semitism in Europe before the Holocaust. Cambridge University Press. ISBN 0-521-77308-3, p. 52. Citat: „Thus begins the Christian conception of the collective responsibility of Jews for the death of Jesus - a conception that would gain momentum in the sermons and writings of the late fourth century Christian father John Chrysostom, bishop of Antioch. John held the Jews responsible for Christ's murder and added that they continue to rejoice in the death of the Christian Savior.”

[6] Kaufmann Kohler, Louis Ginzberg, CHRYSOSTOMUS, JOANNES, JewishEncyclopedia.com. Citat: „He tries to convince his hearers that it is the duty of all Christians to hate the Jews (ib. vi. 7; ed. Migne, i. 854), and declares it a sin for Christians to treat them with respect.”

[7] Todd M. Endelman, Jewish Self-Hatred in Britain and Germany in Michael Brenner, Rainer Liedtke, David Rechter (edts.), Two Nations: British and German Jews in Comparative Perspective, Mohr Siebeck, 1999, ISBN 3-16-147106-7, p. 331 – 370

[8] Shulamit Volkov, Germans, Jews, and Antisemites: Trials in Emancipation, Cambridge University Press, 2006, ISBN 0-521-84688-9, p. 36

[9] Leonidas DONSKIS, Forms of Hatred:The Troubled Imagination in Modern Philosophy and Literature, Amsterdam/New York, 2003, ISBN 90-420-1066-5, p.12

[10] van Amerongen (red.), Martin; van Loggem, Manuel (1989). „Godsdienst is opium tegen de dood” (în olandeză). Sceptici over de Schrift. Baarn: Anthos. pp. 72-73. ISBN 90-6074-297-4. „De joden daarentegen moesten van het Paulinisme niets hebben. Die bleven erbij dat er maar één God kon zijn. De leer van Paulus is de officiële leer van het niet-joodse christendom geworden. Paulus nam op de halsstarrige joden een bloedige wraak, die tot op de huidige dag zijn kracht niet heeft verloren. Toen hij, in tegenspraak tot zijn belofte die hij in Jeruzalem had gedaan, in Corinthe in de synagoge predikte en de joden daar zijn leer niet wilden aanvaarden, vervloekte hij ze: 'Uw bloed zij op uw hoofd. Ik ben er rein van. Voortaan zal ik me tot de heidenen wenden.' (Handelingen 18:6) Deze vervloeking heeft, door bemiddeling van de Kerk en vooral van de katholieke Kerk, tot de grote uitroeiing geleid. De weg naar Damascus voert rechtstreeks naar Auschwitz.”

[e2010-08-10-11] Muzeul Holocaustului contestă moneda BNR cu chipul patriarhului Cristea, 03 August 2010, evz.ro, accesat la 10 august 2010

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Antisemitism

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[modificare] Rolul Bisericii

[modificare] Evul Mediu

[modificare] Antisemitismul în România

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