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Ştefan Cel Mare În Imagologia Legionară

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Ştefan Cel Mare În Imagologia Legionară id12280453 pdfMachine by Broadgun Software - a great PDF writer! - a great PDF creator! - http://www.pdfmachine.com http://www.broadgun.com ªTEFAN CEL MARE ÎN IMAGOLOGIA LEGIONARÃ Radu-Florian Bruja ãrul impresionant al studiilor, articolelor, monografiilor, al altor lucrãri de referinþã Num ânã în prezent pe tema ªtefan cel Mare în conºtiinþa românilor, pe deplin justificat publicate p ând în vedere mãrimea ºi importanþa marelui domnitor, ar putea determina o reacþie fireascã av þã de oportunitatea unei astfel de alegeri. Având, însã, în vedere cã Miºcarea Legionarã nu s fa -a încã de o analizã de referinþã în istoriografia româneascã þin la nivelul studiilor bucurat , cel pu ãini precum Armin Heinen ori Francesco Veiga, ºi cã liderul extremei elaborate de istorici str âneºti, Corneliu Zelea Codreanu, nutrea un adevãrar cult pentru ªtefan cel Mare, drepte rom ãm cã o astfel de abordare est ã. Fãrã a ne propune sã tratãm evoluþia consider e pe deplin justificat ªtefan de ºi fãrã a folosi în prezenta analizã întrega portretului lui -a lungul anilor interebelici ã ºi literaturã legionarã, care, deºi vastã, se dovedeºte a fi destul de inconsiste ã, am publicistic nt ã urmãrim, în principal, imaginea pe care Corneliu Z. Codreanu ºi apropiaþii considerat oportun s ãi, ºi ân. s -au creat-o despre marele domnitor rom ºcare ce promova regenerarea moral ã ºi crearea unui model de om1 – Mi -religioas ” – ã schimbe destinul României, dupã ce, pregãtit fiind, ar ajunge la ,,homo novus capabil s ârma þãrii, legionarismul a deplasat accentul luptei sale din zona politicului în cea a afirmãrii c ãþii româneºti. Pentru a ºi atinge scopurile C.Z. Codreanu rememoreazã fapte spiritualit - le înaintaºilor. Politica generaþiei sale trebuia sã fie o urmare logicã a politicii domnitorilor români în fruntea cãrora se afla ªtefan cel Mare. Într ã trebuia creat ,,omul nou”. -o astfel de atmosfer ºi naþionalismul se întrepãtrundeau în logica þa ortodoxã contribuise decisiv la Religia sa. Credin þiunii române, separând într ãsurã de catolicism2 ã ªtefan cel formarea na -o -o oarecare m . Dac ãrãtor al ortodoxismului, mai ales în lupta sa împotriva Imperiului Mare fusese un tenace ap întruchipa per ºi pãgânitatea, Corneliu Z. Codreanu unea Otoman, care icolul extern þionalismul extremist cu ortodoxismul, de frica pericolului evreesc. ã cu na Ortodoxia era unit þionalismul legionar ºi de Vasile Marin. ,,Aºa se explicã cum bãtãliile noastre mari noi le na -am ãgânilor – ºi tãtari – ât ºi contra creºtinilor – ºi poloni – ºi niciodatã dus contra p turci c unguri împotriva ruºilor ºi bulgarilor”3 ªi Vasile Marin credea cã venise momentul luptei împotriva . ºmanului evreu, „pãgânul” lumii contemporane. Prin identificarea evr du eului cu agentul ºevic, naþionaliºtii români ºi ã antisemitã4 ân se afla la o bol -au impus o conduit . Poporul rom ãscruce spiritualã de a cãrei vinã erau consideraþi vinovaþi evreii5 înþelegea r . Prin evreu se ãdãtor, deicid6 þia naþionalism þia arhetipului culturii europene comunist, tr . ,,Reac ului este reac ãrii sale”, credea ºi Horia Sima. ,,Acesta era un contra unor forme ce nu mai conveneau dezvolt ãdãcini în Evul Mediu”7 fenomen firesc cu r . ºcarea Legionarã ºi în care sunt repre þi, deopotrivã, Mi -a creat un panteon propriu, zenta învinºi ai neamului – – ãturi de marii Decebal, Horea, Tudor Vladimirescu, Avram Iancu al învingãtori. Între aceºtia din urmã, domnitorii medievali apar ,,valorizaþi mai cu seamã în mãsura în care exprimã sensul ancestral, oarecum atemp ãþii româneºti ºi solidaritãþii între oral, al purit âni”: este ceea ce explicã poziþia excepþionalã a lui ªtefan cel Mare în invocaþiile istorice rom 8 ând o structurã psihicã ºi o voinþã asemãnãtoare cu cea a lui Hitler ºi cu o gândire legionare . Av ã într ã direcþie, Corneliu Zelea Codreanu, plin de misticism, orientat -o singur purta zilnic þii ºi cu sfinþii (dintre care cel mai important era Arhanghelul Mihail). Îl invoca dialoguri cu mor ºi pe ªtefan cel Mare de la care aºtepta ajutor9 ã domnitorul îi va aduce biruinþa, el a . Convins c ªtefan Vodã” primei organizaþii naþionaliste þeºti din care fãcea parte, dat numele de ,, studen þia studenþeascã creºtinã din Fãlciu10 În septembrie 1929, Asociaþia a organizat un Asocia . „Codrul Cosminului”, nr. 10, 200 4, p. 93-97 94 Radu-Florian Bruja ãnãstirea Putna cu prilejul sãr ãtoririi a 425 de ani de la moartea domnitorului congres la M b ãpitan de a þine o cuvântare despre domnitorul moldovean11 Moldovei, ocazie pentru C . þionalã ºi spiritualitatea româneascã este exprimatã de doctrina legionarã ºi Istoria na ªtefan cel prin triada Zalmoxis- Mare-Mihai Eminescu. Zalmoxis a fost ,,cel mai mare precursor ”; ªtefan cel Mare ,,cel mai mare apãrãtor al creºtinismului” ºi Mihai Eminescu al lui Cristos þei româneºti pe care ne ãrãzeºte în zilele noastre Cãpitanul”12 Într ,,binevestitorul biruin -o h . -o ântare þinutã la mormântul lui ªtefan, profesorul Ion Zelea Codreanu propunea ca ,,atunci cuv ând se vot împlini ºapte ani [de la rãzboiul de întregire], când tradiþia creºtinã permite c þilor”, într ã de mare sãrbãtoare sã se zideascã ã capele ca ,,douã exhumarea mor -o atmosfer dou þionale” în care sã fie depuºi eroii neamului. ,,Unul sã se zideascã la mormântul lui mausolee na ªtefan cel Mare”, de la Putna, altul ,,sã se zideascã la mormântul lui Mihai Viteazul de la ãnãstirea Dealului (...) Aceste douã locuri întrerupt pelerinaj naþional în M sfinte ar fi locuri de ne ”13 ãl Cãpitanului. Într þe, ºi Mircea Eliade cursul veacurilor credea tat -un discurs exaltat, din tinere ãrere cã domnitori ca Mihai Viteazul sau ªtefan cel Mare ar fi fost, la timpul lor, era de p 14 ârºitul vieþii, Petre Þuþea, rememorând spiritul dreptei româneºti a anilor 30 legionari . Spre sf ã poporul român a avut doar douã mari personalitãþi: ªtefan cel Mare ºi Mihai conchidea c Eminescu15. Corneliu Zelea Codreanu nu a avut un discurs politic concret, ci unul metaforizant. El ã poporul român s ãtut de la calea cea ã ºi cã el este trimis de Dumnezeu sã credea c -a ab dreapt ã pe români pe cãi mai sãnãtoase. Naþionalismul sãu nu era rasist ºi îndreptat conduc nu era împotriva moºtenirii creºtine, ci era unu ºi ortodoxist. ãmântul l profund religios, mistic ,,P âniei trebuie apãrat”, spunea el, ,,nãvãlitorii din Evul Mediu treceau; cei de azi – ã în Rom se refer – âmãn pe loc”. Miºcarea trebuia sã se sacrifice pentru îndepãrtarea acestor principal la evrei r ãvãl ºa cum ãmoºii. ,,Aici [în pãmântul patriei] odihnesc n itori contemporani a s-au sacrificat str ºatinii, aici, la Podul Înalt, la Rãzboieni, la Suceava, la Baia, la Hotin, la Soroca, la Tighina, Mu ã, la Chilia, dorm românii cãzuþi în lupte. Pe ce ã ne ia acest la Cetatea Alb drept voiesc jidanii s ãmânt?” ªi despre Suceava spunea: ,,vechea capitalã a fost transformatã pur ºi simplu într p -un ãnesc, care înconjoarã bietele ruine glorioase ale cetãþii lui ªtefan cel Mare”16 murdar cuib jid . ªtef ãmâne marea patã luminoasã în negura de pânã acum a Pentru noi, epoca lui an cel Mare r âneºti”17 ãrea astfel ca un simbol al apãrãtorilor culturii rom . Domnitorul moldovean ap ºi al etnicitãþii ºi nu reprezenta un prototip expansionist, dupã modelul þarilor ortodoxismului ºi18 ã elibereze poporul de lanþurile în care l închis ru . Iar C.Z. Codreanu era chemat s -au ºmanii, sã ºi sã în ,,homo novus”. ,,De la Isus Christos ºi pânã la du -l spiritualizeze -l transforme ãpitanul Miºcãrii, nimeni nu a nãzuit o astfel de prefacere”19 ãrã Cã ºi fãrã C . F pitanul Legiunii ãu, credea un apropiat al lui Codreanu, Ion Moþa ,,vom fi pierit ca naþiune. Robii exemplul s âni de mâine nu vor mai avea nimic comun cu plãieºii, rãzeºii ºi boierii lui ªtefan cel rom ”20 Mare . În scrierile sale, Codreanu a trasat l ãrâm programatic ã iniile directoare pe t -doctrinar dup ã se ghideze viaþa legionarã. Nu lipseau elementele fundamentale ale ideologiilor de care urma s – âniei Mari, al eroilor militari, al armatei, al bisericii, al culturii ºi valorilor dreapta cultul Rom þionale, al tradiþiilor. Alãturi de cultul muncii, de exemplul personal ºi de spiritul jetfei, na ãsãturi care l însoþit ºi pe ªtefan cel Mare, Legiunea Arhanghelul Mihail aduce în prim tr -au âneºti ideea unei societãþi mai morale, ma ã de spiritualitatea planul scenei politice rom i apropiat ã ºi mai rezistentã, prin refacerea culturii sale þionale21 veche, mai puternic na . ,,Pentru aceasta era ªtefan cel Mare, nu de sufletul de pigmeu al politicianului român”22 nevoie de spiritul lui . þa în Dumnezeu, Patru au fost liniile principale ale ideilogiei trasate de Codreanu: credin încrederea în misiune, dragostea apropelui ºi cântecul23 . Cu un astfel de program, lipsit de þinut, nu e de mirare cã ªtefan era invocat în toate discursurile legionare, con multe cuiburi i-au ã îi dedica pagini întregi. Una din echipele morþii purta numele purtat numele iar presa legionar ªtefan cel Mare24 ãrile noastre se îndreaptã spre Dumnezeu ºi spre contactul cu lui . ,,Preocup þii neamului”25 þiunea coincidea cu neamul, ând tendinþa diversificãrii mor . Pentru Codreanu na av ã concepte. Atribuia primului termen ,,viaþa” ºi celui de la doilea ,,reînvierea” ,,în celor dou ªtefan cel Mare în imagologia legionarã 95 ântuitorului”26 þeles ºi spre ªtefan cel Mare care era pomenit ori de câte ori se numele m . Binen ã a domnitorului, care ,,socotea Moldova drept poarta vorbea de eroii nemului. Opera ctitoriceasc ºtinãtãþii”27 ã de cãtre legionari. Apariþia taberelor de muncã destinate cre trebuia continuat ãrii unor obiective de binefacere, cum ar fi repararea sau ridicarea de biserici ,,mai multe execut ât ªtefan cel Mare Voievodul”28 ã fascinaþia liderului legionar pentru marele chiar dec justific ºi preocuparea legionarilor pentru ridicarea de aºezãminte religioase se explicã ºi domn.
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