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“Los Judios, Pio XII Y La Leyenda Negra”, Antonio Gaspari

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“Los Judios, Pio XII Y La Leyenda Negra”, Antonio Gaspari LOS JUDIOS, PIO XII Y LA LEYENDA NEGRA LOS JUDÍOS, PÍO XII Y LA LEYENDA NEGRA HISTORIA DE LOS HEBREOS SALVADOS DEL HOLOCAUSTO ANTONIO GASPARI Traducción de JUSTO AMADO PLANETA Colección PLANETA † TESTIMONIO Dirección: Álex Rosal Título original: Gli ebrei, Pio XII e la leggenda negra © Antonio Gaspari, 1998 © por la traducción, Justo Amado, 1998 © Editorial Planeta, S. A., 2002 Còrsega, 273-279, 08008 Barcelona (España) Realización de la cubierta: Departamento de Diseño de Editorial Planeta Ilustración de la cubierra: judíos en el ghetto de Varsovia (foto Camera Press/Zardoya) Primera edición: noviembre de 1998 Segunda edición: julio de 2002 Depósito Legal: B. 29.132-2002 ISBN 84-08-02792-1 Composición: Ormograf, S. A. Impresión: Hurope, S. L. Encuademación: Lorac Port, S. L. Printed in Spain - Impreso en España Este libro no podrá ser reproducido, ni total ni parcialmente, sin el previo permiso escrito del editor. Todos los derechos reservados AGRADECIMIENTOS Deseo expresar mi más sincero agradecimiento a todos aquellos que me han ayudado en la realización de este libro. Estoy en deuda, sobre todo, con Roberto Righetto, responsable de las páginas de Agora en el Avvenire, que fue el primero en creer en la importancia de esta investigación y me animó a llevarla adelante. Agradezco su ayuda a sor Ferdinanda, sor Liliana, sor Lodovica Bonatti, don Claudio Pontiroli, monseñor Elio Venier, monseñor Aldo Brunacci, Vittorio Orefice, Gastone Ortona, Emanuele Pacifici, sor Dora Rutar, sor Luisa Girelli, cardenal Vincenzo Fagiolo, don Andrea Damino, monseñor Luigi Bonazzi, Giuliana Lestini, Gilberto Finzi, don Lanza, monseñor Milan Simcic, don Francesco Motto, Giovanni Cerrone, sor Giuseppina, sor Annamaria Giuliani, monseñor Rino Fisichella, padre Remi Hoeckman, Wally Debach del Centro Cultural Judío y a sor Margaret del SIDIC (Service International de Documentation Judéo-Chretienne). Hago una mención especial de los padres jesuitas Peter Gumpel y Pierre Blet, por su disponibilidad y por sus preciosas sugerencias. Un agradecimiento particular para mi mujer, Maria Cristina Fiocchi, por la paciencia con la que me ha soportado y por sus observaciones puntuales en algunos capítulos. INTRODUCCIÓN Aquel lunes 16 de marzo de 1998, la sala de prensa vaticana estaba llena como sólo ocurre en las grandes ocasiones. Estaban presentes periodistas de todo el mundo, los pasillos laterales estaban ocupados por cámaras de televisión y los fotógrafos estaban listos para descargar ráfagas de flash sobre los ponentes. La ocasión era una de aquellas que se recuerdan. En 1987, Juan Pablo II había anunciado que la Iglesia estaba preparando un documento sobre la Shoah. Ahora, después de once años, ese documento se hacía público. Al presentar el escrito titulado Nosotros recordamos: una reflexión sobre la Shoah, el cardenal Edward Idris Cassidy, presidente del Pontificio Consejo para la Unidad de los Cristianos y de la Comisión para las Relaciones con el Judaísmo, explicó que «este documento se ha de considerar un paso más a lo largo del camino trazado por el Concilio Vaticano II en nuestras relaciones con el pueblo judío. En la carta que el Santo Padre me envió el 12 de marzo para que acompañara la publicación, Su Santidad expresó su ferviente esperanza de que este escrito "ayudara verdaderamente a curar las heridas de las incomprensiones e injusticias del pasado"». Esta precisión parecía necesaria considerando la actitud de los cristianos de cara al pueblo judío durante siglos. El cardenal Cassidy recordó «lo negativo que era el balance de estas relaciones durante dos mil años». «La Iglesia católica —afirmaba el presidente de la Comisión para las Relaciones con el Judaísmo— espera ayudar a católicos y judíos a llevar a cabo los fines universales que tienen su fundamento en raíces comunes. De hecho, donde haya habido culpa por parte de los cristianos, ese peso ha de inspirar arrepentimiento. Abrigamos la confianza de que este documento ayudará a todos los fieles católicos de cualquier parte del mundo a 5 descubrir en sus relaciones con el pueblo judío "el coraje de la fraterni- dad".» En efecto, la historia de las relaciones entre la Iglesia católica y el judaísmo ha atravesado momentos difíciles, de controversia, con frecuencia de conflicto, con acusaciones y ofensas recíprocas. Si bien, fue pre- cisamente durante la difusión de las tesis racistas y de la intolerancia antijudía cuando la Iglesia se acercó más a aquellos que Juan Pablo II llamó, durante su famosa visita a la sinagoga de Roma, «nuestros hermanos mayores». La Iglesia opuso una dura resistencia y condenó el racismo que se extendió por Europa y Estados Unidos durante los años veinte y treinta. Denunció desde el primer momento el régimen nazi, como muestra la encíclica Mit brennender Sorge, publicada por Pío XI en 1937, pero es necesario esperar al Concilio Vaticano II para que los pasos de reconciliación entre judíos y católicos lleguen a concretarse. El signo del cambio fue la declaración Nostra Aetate que por primera vez se opuso de manera definitiva a la acusación de deicidio que algunos cristianos atri- buían a los judíos. A la declaración Nostra Aetate han seguido otros dos documentos: las Orientaciones y sugerencias de 1974 y las Notas para una correcta presentación de los judíos y del judaísmo en la predicación y en la catequesis de la Iglesia católica de 1985. En 1986, por primera vez en la historia, un papa visitó la sinagoga de Roma. Un hecho histórico que estableció un clima de confianza entre ambas comunidades. El cardenal Johannes Willebrands anunció su intención de escribir un documento sobre la Shoah del 31 de agosto de 1987, durante un encuentro con el Comité Judío Internacional. Al día siguiente, Juan Pablo II se mostró convencido de la importancia del texto y dio su aprobación para que comenzara la redacción. No obstante los buenos propósitos y la indudable honestidad intelectual e histórica que dimanan del documento sobre la Shoah, su publicación desencadenó un alboroto. Entre las reacciones negativas: el rabino jefe asquenazi de Israel, Meir Lau, tildó de «inaceptable» el documento y acusó al Vaticano de «no haber hecho bastante».1 Para el premio Nobel de la paz, Elie Wiesel: «El genocidio nació en el corazón de la cristiandad.»2 El rabino David Rosen de la Anti Defamation League declaró: «La Iglesia enseñó a despreciarnos.»3 El historiador George 1 Eric Salerno, «Israele divisa: per molti il Vaticano è reticente», Il Messaggero, 17 de marzo de 1998, p. 19. 2 Alessandra Farkas, «L'ira di Wiesel: "Il genocidio è nato nel cuore della cristianità"», Corriere della Sera, 17 de marzo de 1998. 3 Enrico Franceschini, «La Chiesa insegnò a disprezzarci — il rabbino Rosen chiede l'apertura degli archivi», La Repubblica, 18 de marzo de 1998. 6 Mosse, refiriéndose a Pío XII, afirmaba: «El silencio fue su culpa.»4 El director del centro Wiesenthal de Israel, Efraim Zuroff, sostiene que el antijudaísmo de la Iglesia «preparó el terreno al Holocausto».5 También ha habido muchísimas reacciones positivas. Tullia Zevi, presidenta de la Unión de Comunidades Judías Italianas, afirmó: «Este documento corona cincuenta años de diálogo»6 y «demuestra el coraje de Juan Pablo II, que más que cualquier otro papa ha encontrado palabras de fuego para condenar el antisemitismo».7 Zevi añadía: «La Iglesia ha dado pasos de gigante en su reflexión sobre el judaísmo en estos cincuenta años» y «Pío XII, a pesar de no haber condenado públicamente a los perseguidores, estuvo siempre muy cerca de los perseguidos, judíos o no». Para la premio Nobel Rita Levi Montalcini, que tuvo que abandonar Italia a causa de las leyes raciales, el documento vaticano «es un acto muy hermoso». «Estoy contenta por esta toma de posición de la Iglesia, que creo que favorecerá un nuevo diálogo.»8 Massimo Caviglia, director de Shalom, el mensual más difundido y acreditado de la comunidad hebrea italiana, explicaba: «Creo que Pío XII no pudo actuar de otra manera: sabía que si tomaba una posición oficial contra Hitler la persecución se habría vuelto también contra los católicos. Sin embargo, en privado ayudó a los judíos, dándoles asilo en edificios eclesiásticos. También mis padres se salvaron en un convento.»9 Sobre el documento, Caviglia ha afirmado: «Representa un paso adelante.» La diversidad de las valoraciones, así como las interpretaciones contrapuestas sobre el papel ejercido por la Iglesia durante la ocupación nazi de Europa, sugieren una infinidad de preguntas: ¿Habría podido evitar el Holocausto que la Santa Sede hubiera denunciado públicamente las atrocidades nazis? ¿Habría podido la Iglesia católica hacer más por los judíos durante la persecución? ¿Las múltiples iniciativas de los católicos para salvar a los judíos eran acciones aisladas o formaban parte de un plan general? Para responder a estos interrogantes es por lo que comencé la investigación de la que ha nacido este libro. He buscado aquellos «héroes desconocidos» que, animados por un profundo sentido de humanidad y solidaridad, pusieron en peligro su vida valerosamente con tal de salvar a los judíos de los campos de exterminio. He hecho decenas de entrevistas. He recogido testimonios originales e 4 Maurizio Molinari, «Fu il silenzio la sua colpa», La Stampa, 17 de marzo de 1998. 5 «Delusione in Israele e negli USA», Il Manifesto, 17 de marzo de 1998. 6 Giorgio Ballabio, «Ha un giorno ed è già storia», Avvenire, 17 de marzo de 1998, p. 22. 7 Ibídem. 8 Pietro M. Trivelli, «Toaff e la Zevi: "È solo l'inizio"», Il Messaggero, 17 de marzo de 1998, p. 19. 9 «Pio XII difeso da Caviglia di "Shalom"», Avvenire, 24 de marzo de 1998, p. 21. 7 inéditos de personas, por lo demás, esquivas y reservadas, que han aceptado contar sus vivencias sólo a condición de que sirvieran para la búsqueda de la verdad histórica. He encontrado judíos que no habrían sobrevivido sin estos «ángeles de la caridad».
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