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06.02.2009 Le ultime dichiarazioni del lefebvriano don Floriano Abrahamowicz, le polemiche interne in Vaticano, l'analisi di Sergio I. Minerbi
prosegue la polemica sul negazionismo e Chiesa cattolica

Testata:La Stampa - Informazione Corretta
Autore: Giacomo Galeazzi - Sergio I. Minerbi
Titolo: «Il Concilio ? Una Cloaca maxima - In cerca di un mutuo rispetto»
Da pagina 14 de La STAMPA del 6 febbraio 2009, "Il Concilio ? Una cloaca maxima", di Giacomo Galeazzi:

Non è per niente chiusa la questione fra il Vaticano e i lefebvriani, gli scissionisti cui il Papa aveva appena tolto la scomunica, scatenando proteste planetarie poiché fra di loro ci sono vescovi negazionisti della Shoa, come Richard Williamson. Ieri, il capo dei lefebvriani del Nord-Est, don Floriano Abrahamowicz (che pochi giorni fa aveva preso le parti di Williamson sostenendo che le camere a gas nei campi di concentramento erano state costruite «almeno per disinfettare») si è scatenato contro il Concilio Vaticano II: «E’ stato peggio di un’eresia. San Pio X ci spiega che il modernismo è la “cloaca maxima” delle eresie e non si capisce niente in questo modernismo: una pagina dice la verità, giri la pagina c’è l’errore. In questo senso dico che il Concilio Vaticano II è una cloaca maxima».
Le parole di Abrahamowicz non arrivano a caso. Con un nota, infatti, mercoledì la segreteria di Stato vaticana (oltre a sollecitare Williamson ad abiurare le sue tesi negazioniste, se non voleva confermata la scomunica) aveva subordinato «il futuro riconoscimento della Fraternità Pio X» al «pieno riconoscimento del Concilio Vaticano II». E la strada sembra ancora molto accidentata.
Tutto questo avviene al termine di una giornata durante la quale i lefebvriani non avevano offerto alcuna risposta - né sul caso del Concilio né su quello di Williamson - alla Santa Sede. Ma, in serata, un quotidiano locale tedesco, il «Kolner Stadt-Anzeiger», ha annunciato, pur senza citare fonti precise, che il superiore della comunità, Bernard Fellay, sarebbe pronto a ordinare nuovi sacerdoti, in aperto contrasto con i divieti vaticani. Si è in attesa di ulteriori conferme, ma la notizia ha ulteriormente aperto la ferita.
E sì che proprio ieri, come per mettere una pietra sopra un colossale pasticcio, il direttore della sala stampa vaticana, padre Federico Lombardi, rispondendo a un intervista del quotidiano francese «La Croix», ha ammesso che ci sono stati evidenti problemi di comunicazione a proposito del decreto di remissione della scomunica ai quattro vescovi lefebvriani. Soprattutto, a proposito della concomitanza tra la revoca della scomunica e la diffusione delle frasi negazioniste di Williamson, la congettura di padre Lombardi è che «le persone che hanno gestito la vicenda» non hanno avuto «coscienza della gravità» di quanto era stato sostenuto. «Di certo il Papa non ne sapeva nulla», ha aggiunto padre Lombardi, concludendo che «se c’era uno che doveva esserne al corrente era il cardinale Castrillon Hoyos, presidente della commissione Ecclesia Dei, mediatore fra la Chiesa e gli ultra-tradizionalisti».Sabato 24 gennaio
La sala stampa del Vaticano pubblica la remissione della scomunica per i quattro vescovi ordinati illecitamente nel 1988 da monsignor Lefebvre contro il divieto del Vaticano. Lefebvre aveva dato vita allo scisma non riconoscendo il Concilio Vaticano II che tra l’altro aveva abolito la messa in latino. Nonostante la precisazione iIl mondo ebraico insorge.
Mercoledì 28 gennaio
Il papa auspica che «La Shoah sia per tutti monito contro l’oblio, contro la negazione o il riduzionismo».
Mercoledì 4 febbraio
La Santa Sede precisa che «Il Papa non era al corrente delle dichiarazioni negazioniste» di Williamson e che per essere riabilitato dovrà rinnegare pubblicamente le sue tesi sgli ebrei.
Giovedì 22 gennaio
La tv pubblica svedese manda in onda un’intervita al vescovo lefebvriano Richard Williamson. Il prelato nega l’esistenza delle camere a gas e dice che nei lager sono morti solo 2-300 mila ebrei.

Sulla revoca della scomunica ai lefebvriani e  sui rapporti tra Chiesa cattolica ed ebraismo, riportiamo un articolo di Sergio I. Minerbi pubblicato da Ha'aretz di oggi 06/02/2009: "In cerca di un mutuo rispetto"

In recent days, we have witnessed a flare-up of emotions regarding relations between the Jews and Pope Benedict XVI. What follows is a tentative explanation of the occurrences leading to the present tensions.

Some Jews have a tendency to see Benedict XVI as the "bad guy," in comparison to his "good guy" predecessor, John Paul II. I believe this is a superficial judgment that does not take into account either John Paul's comparison of Auschwitz to Golgotha, the place of Jesus' crucifixion, or his establishment of a convent in Auschwitz, or his characterization of Edith Stein, after her conversion to Christianity, as "a faithful daughter of her people, the Jewish people."

John Paul II's tendency toward syncretism - i.e., the arbitrary conciliation of opposite doctrines - has been abandoned by Benedict XVI, and we should be glad for it. We need clarity, and dialogue should not be an attempt to confuse ideas. On theological matters, there will always be a profound rift between Jews and Catholics, since the former can accept neither the Holy Trinity nor the resurrection. The best we can hope for is mutual respect - and that goal is good enough for me.

In 1965, the Second Vatican Council approved the declaration Nostra Aetate, in which the Catholic Church reduced the guilt of the Jews for the killing of Jesus. It was not a complete absolution of responsibility, but it nonetheless put an end to the senseless accusations that held all Jews culpable for all time. This major change in Church theology, together with the beginning of a peace process between Israel and the Palestinians nearly three decades later, allowed for the establishment of diplomatic relations between the Holy See and the State of Israel in 1993.

Many Jews were impressed by gestures made by Pope John Paul II, including his visits to Auschwitz (1979) and to the Great Synagogue in Rome (1986), as well as his official pilgrimage to Israel (2000). But political relations between the Holy See and Israel continued to be tense, tarnished by the unsolved Palestinian problem and by the fact that, even to this day, the Curia considers Israel to be a transitory entity rather than a permanent state.

John Paul's successor has taken a different stand on two main issues: Islamic fundamentalism and the Shoah. In 2006, at a lecture in Regensburg, he expressed his resistance to fundamentalist Islam, a significant issue for European Jews who feel threatened by the continent's growing Muslim population. One may also expect that anyone who is conscious of the danger of Islamism, should recognize Israel's important role in the Middle East. At Auschwitz, on May 28 of that same year - although he repeated John Paul II's comment that, "six million Poles lost their lives during World War II: a fifth of the nation," back at the Vatican, the pope corrected himself three days later, saying: "Hitler had more than six million Jews exterminated in the camp of Auschwitz-Birkenau and in other similar camps."

Benedict XVI thus took a very important step away from his predecessor's attempt to "Christianize" the Holocaust by transforming it into a Polish Catholic event. On a related issue, that of the beatification of Pius XII, who maintained his silence about the Jews' murder throughout World War II, Benedict XVI said in 2008 that he wanted to pause for reflection before giving his approval.

Benedict is deeply concerned about the unity of the Church, which is why, in July 2007, he renewed the use of the old Latin version of the traditional Mass. This version includes a prayer asking God to "illuminate [the Jews'] hearts, that they acknowledge Jesus Christ is the savior of all men." In response, the chief rabbi of Rome, Riccardo Di Segni, rightly decided to suspend the participation of Italian rabbis last month in a planned meeting with Italian bishops.

A conservative himself, Benedict XVI decided on January 21 of this year to revoke the excommunication of four bishops who were ordained in 1970 by the rebel traditionalist French bishop Marcel Lefebvre. The four were excommunicated in 1988, with the active participation of Cardinal Ratzinger, who was then in charge of the Congregation for the Doctrine of the Faith.

This was a purely internal Church matter until it became known that one of the four former bishops, Richard Williamson, was on record claiming that the Nazis had not murdered six million Jews and that no more than 300,000 of them died in concentration camps. Holocaust denial has been condemned by the Church - in its document "We Remember: A Reflection on the Shoah" (1998) - so it's strange that it took so long for the Vatican to ask Williamson to retract his remarks. I can only suggest that the Pope lacks advisers of the same caliber he was when he served as an aide to John Paul II.

This incident has sparked a global uproar, and Nobel Prize laureate Elie Wiesel has even accused Benedict XVI of anti-Semitism, a debatable statement that may simply have been an overreaction. In this context, let us recall what Benedict XVI said on January 28: "I renew with affection the expression of my full and unquestionable solidarity with our [Jewish] brothers."

Another source of concern is the relations between the Holy See and Israel. Cardinal Renato Martino, former permanent observer of the Vatican to the United Nations, said on January 7 that Gaza now "resembles a big concentration camp." In his message to the Holy See's diplomatic corps the following day, Benedict XVI said, regarding Gaza: "Once again I would repeat that military options are no solution and that violence, wherever it comes from and whatever form it takes, must be firmly condemned. I express my hope that with the decisive commitment of the international community, the cease-fire in the Gaza Strip will be reestablished."

No one in the Vatican has ever protested the firing of rockets from Gaza against Israel's civilian population. When Benedict XVI visits Israel next May, it would be useful to offer him a comprehensive tour d'horizon on the politics of the Middle East, to make him understand that the only guarantee for the continued survival of the Christian communities in the Middle East is a strong Israel.


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