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Aktivnost Rimokatoličkog Klera Protiv Sređivanja Prilika U Jugoslaviji (Mart 1945 — Septembar 1946)*

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Aktivnost Rimokatoličkog Klera Protiv Sređivanja Prilika U Jugoslaviji (Mart 1945 — Septembar 1946)* Aktivnost rimokatoličkog klera protiv sređivanja prilika u Jugoslaviji (mart 1945 — septembar 1946)* Držanje i aktivnost rimokatoličkog klera neposredno posle oslo- bođenja ima dobrim delom korene u prethodnoj politici katoličkog episkopata i stavu Vatikana prema Jugoslaviji od dana njenog stva- ranja. Papska kurija nije bila naklonjena stvaranju državne zajed- nice Jugoslovena, niti njenom održavanju kao samostalne države. Katolički episkopat u Jugoslaviji, podložan Vatikanu, dosledno je podržavao tu politiku, ulazeći između dva rata u saradnju s dezin- tegracionim snagama bivše države. Ova antijugoslovenska kleri- kalna politika sprovođena je konstantno, uprkos pojedinim fazama prividnog smirivanja. Konkretni motivi mnogobrojnih sporova pred- stavljali su samo odraz tog osnovnog uzroka, u stvari „male posle- dice jednog opšteg latentnog neprijateljstva“. Jugoslavija je smatrana „zemljom misije“. U njoj je rimokato- lička crkva nameravala da stvori bazu za širenje katoličanstva na Balkanu i dalje prema Istoku. Nadbiskup Stepinac je 17. januara 1940. u svom Dnevniku zabeležio: „Stoga već u interesu katoličke Crkve moramo sve učiniti da narod hrvatski ostane zdrav i kulturno jači. To ga je sačuvalo u ovih 20 godina, a to će mu pomoći i u budućnosti u borbi za opstanak. Najidealnije bi bilo da se Srbi vrate vjeri svo- jih otaca, tj. da prignu glavu pred Namjesnikom Kristovim — Sv. Ocem. Onda bi i mi konačno mogli odahnuti u ovom dijelu Evrope, jer bizantizam je odigrao važnu ulogu u povijesti ovog dijela svijeta u vezi sa Turcima."1 * Sem novih izvora, koji su nam bili objektivno dostupni, a koje navo- dimo u podtekstu, za ovaj rad koristili smo i objavljenu građu, štampu, radove Viktora Novaka (Magnum crimen, Zagreb, 1948) i Симе Симића (Ватикан против Југославије, Prekrštavanje Srba za vreme drugog svets-cog rata i Tuđinske kombinacije oko NDH), naročito poslednju glavuMagnum crimen koja se direktno odnosi na pitanje koje i mi razmatramo, kao i neke katoličke publikacije. S obzirom na kompleksnost pitanja i savremene teškoće? da .«£ dode do svih izvora, ovaj rad ne prevazilazi prilog izučavanju tog pro- blema. 1 Navedeno prema Međunarodnoj politici, br. 1/53. 264 — BBANKO PETRANOVIC Aktivnost rimokatoličkog klera za vreme okupacije pojavljnje se kao logična razvojna faza pre rata pripremljene politike, koja u izmenjenim uslovima počinje samo da se konkretno oživotvoruje. Cela organizacija katoličke crkve u Jugoslaviji, s izuzetkom malo- brojnih sveštenika koji su se priključili narodnooslobodilačkom po- kretu i-li ostali povučeni, stavila se direktno ili posredno u službu okupatora i' njegovih kvislinških tvorevina. Neposredno po obrazo- vanju NDH nadbiskup Stepinac je čestitao Slavku Kvaterniku ,,ob- novu“ hrvatske državne nezavisnosti.2 U svom crkveno-političkem organu Stepinac je postavio i tezu o božanskom poreklu i postanku NDH, a za njim su se poveli i ostali episkopi i crkveni „teoretičariV Stepinac u toj nedvosmislenoj potvrdi „božjom milošću“ opredeljene pripadnosti novoj državi kaže: „I tko nam može zamjeriti, ako i mi kao duhovni pastiri dajemo svoj prinos narodnom veselju i zanosu, kad se puni dubokog ganuća i tople zahvalnosti obraćamo Božjem Veličanstvu? Jer, koliko god i bilo zamršeno pletivo današnjih sud- bonosnih događaja; kolikogod bili heterogeni faktori, koji utječu na tok zbivanja, ipak je lako razabrati ruku Božju na djelu. A Domino factum est istud et est mirabile in oculis nostris — Bog je to ućinio i oči su naše pune divljenja (P. s. 117, 23).“4 Mi se ovde apstrahujemo od ideoloških napada Stepiraca i osta- lih episkopa na komunizam i narodnooslobodilački pokret5, jer nas interesuju prvenstveno konkretni oblici kolaboracije klera sa NDH i njenim fašističkim pokroviteljima. Poseban zločin izvršio je ri- mokatolički kler podržavanjem duhovne klime u kojoj su ustaše mogle da ostvaruju svoj teror. S druge strane, mnogobrojni su slučajevi gde su pojedini rimokatolički sveštenici u masakru pra- voslavnog življa i pristalica narodnooslobodilačkog pokreta prednja- čili i ispred ustaša.6 U tim, po rimokatoličku crkvu povoljnim uslo- 2 Katolički list, br. 16/41. 3 Viđ.: Сима Симић, Туђипске комбинације око НДХ, 79—97. 4 Каtolički list, br. 17/41. 6 Tako je Stepinac u „Božićnjoj poruci" Hrvatima u Nemačkoj napao na ,,zasade“ Lnternacionalnog komunizma(Katolički list, br. 51/41); u okružnici od 14. I 1942. Stepinac govori o „strašnoj opasnosti od komunizma" protiv koga „mora katolička crkva biti na prvom. mjestu“(Katolički list, br. 3/42); nadbi- skup se naročito žestoko oborio na narodnooslobodilački pokret i njegove te- kovine u govoru održanom pred martovsku biskupsku konferenciju(Katolički list, br. 12-13/45). 6 Fratar Filipović—Majstorović (zvani fra Sotona) nalazio se u Jasenovcu na čelu grupe za likvidaciju, a franjevci iz Travnika, Sirokog Brijega, Sinja itd., koji su godinama pod verskim ruhom raspirivali mržnju protiv pravo- slavnih, ne samo da su podstrekavali nego su i pređvodili pokolje na Srbe (fra Zrno, fra Vasilj 1 dr.). Sime Balen, Pavelič, 90. i 110—11. — Sveštenik Srećko Perić iz Livna upućivao je na klanje Srba, s tim da se prvo zakolje njegova sestra koja je udata za Srbina, pa zatim redom; Josip Matijević iz Bebrina ubijao je 1941, kao ustaški oficir, Srbe iz mitraljete; Ivan Hristić i fra Stanko Milanović—Litra su 1941, u Sinju, udarali nogama ranjene partizane, stavljajući im cevi revolvera u usta; Josip Bekman je 1941. organizovao u Glamoču pokolj 70 ljudi; gvardijan samostana kod Prozora Petar Pavić, uhva- ćen u borbi, odgovara na pitanje zašto je postavio mitraljez na toranj da je ođatle imao najpregledniji položaj itd. — Ворба, 31. X 1945. Karakteristično je da se posle rata u klerikalnim krugovima pojavila „teorija" o „emotivnim“ i ,,mirmm“ ustašama, po kojoj su svi ovi zločini iz- vršeni u mešovitim krajevima (Bosna, Lika, Hercegovina) pripisivani ,,emo- tivnim izlivima", kao reakciji na predratno ugnjetavanje hrvatskog življa od strane vladajućih i povlašćenih Srba. (Iz razgovora pisca sa drom Josipom RIMOKATOLICKI KLER PROTIV SREĐIVANJA PRILIKA U JUGOSLAVIJI — 265 vima, kler je sprovodio i masovno prevođenje pravoslavaca na katoličanstvo.7 I pored proklamovanja neutralnosti Vatikana u drugom svet- skom ratu, papska kurija je ,,de facto“ priznala NDH. U svojstvu papskog legata u NDH je boravio opat Markone, dok su ustaše pri Vatikanu akreditovale svoje „izvanredne opunomoćenike“ Nikolu Rušinovića (do kraja 1942), a posle Ervina Lobkovića. Papa je maja 1941. primio u ,,privatnu“ audijenciju zvaničnu delegaciju NDH, na. čelu sa Antom Pavelićem. Imenujući nove biskupe i vršeći terito- rijalno razgraničenje biskupija u toku rata, Vatikan je posredno priznavao okupaciju i komadanje Jugoslavije. Vatikan se solidari- sao i s nasilnim katoličenjem.8 U toku rata rimokatolička crkva je uporno, preko svoje propa- gande, napadala narodnooslobodilački pokret za „vjerske progone“ i „ubijanje nevinih svećenika“. Nije potrebno ni napominjati da je takvo prilaženje problemu ,,crkve“ i „religije“ bilo nespojivo s de- mokratskom suštinom narodnooslobodilačkog pokreta i njegovom ideologijom. Narodnooslobodilački pokret je religiju tretirao kao društvenu pojavu, što je samim tim isključivalo njen administrativ- ni i politički progon.9 Socijalistička revolucija u Jugoslaviji je pro- klamovala slobodu veroispovesti, uz obavezno odvajanje crkve ort države, ostvarujući princip koji je već odavno bio usvojen u praksi mnogih demokratskih država. U okviru narodnooslobodilačkog po- Ritigom, privatnim tajnikom Mons. Sv. Ritiga, januara 1960.) U tom naknad- nom ,,psihologiziranju“ celog problema prikrivalo se šovinističko prilaženje ce- lokupnom tom pitanju, zajeđno s pokušajima rehabilitacije izvršilaca pokolja. Jer, koliko god emotivni moment igrao izvesnu ulogu u raspirivanju zloči- načkih strasti, ostaje primordijalna činjenica da je kleroustaški pokret u svom programu nosio ovu politiku uništenja, a da su njeni sprovodnici bile ustaške jediinice sa svojim dušebrižnicima, koje nisu bile mobilisane po teritorijalnom već po opštem principu. 7 O tom prelazu Stepinac izveštava papu u pismu od 18. maja 1943.Tajni dokumenti o odnosima Vatikana i usta 'ške ,,NDH“, 126. — Stepinac osporava au- tentičnost ovog pisma koje je sačuvano u ustaškoj arhivi, na italijanskom prevo- du. Njegov branilac na zagrebačkom procesu 1946. je isticao da se izveštaji papi uvek pišu na latinskom, i to kurijalnim pismom, a da je ovo, međutim, pisano na italijanskom, kao da se u ustaškoj arhivi i mogao naći original. Intere- santno je da su verski predstavnici kvekera, prilikom svoje posete osuđenom Stepincu u Lepoglavi, tražili od njega, kao duhovna lica od duhovnog lica, da im odgovori samo sa ,,da“ ili ,,ne“ da li je ovaj dokument njegov, što je on odbio. (Piscu saopštio januara 1960. Zarko Vimpulšek, predsednik sudskog veća koje je sudilo Stepincu.) 8 V id.: Сима Симић, Ватикан против Југославије. 9 Е. Kardelj, Problemi naše socijalističke izgradnje, III, 299—300. — Za vreme revolucije Partija je isticala da verska pripadnost nije bitna za na- cionalno-političko opredeljivanje. U proglasu CK KPJ za dizanje ustanka se kaže: „Narođi Jugoslavije treba da se ujedine bez obzira na političko i vjer- sko uvjerenje d, da jedinstvenom borbom protjeraju omrznute okupatore iz svoje zemlje.“ — Prvog maja 1942. Centralni komitet KP Slovenije, u vezi sa klevetama o progonu vere i crkve od strane komunista, objavljuje u svome organuDelo sledeću izjavu: „Као sve osnovne grupe u Oslobodilačkom frontu, tako je i Komunistička partija Slovenije
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