terça-feira, 10 de dezembro de 2013
Nelson Mandela: A Candid Assessment - by Timothy J. Williams
quarta-feira, 3 de abril de 2013
Más de 1720 millones de abortos en el mundo desde hace 40 años
En un artículo publicado por World Watch Forum el 29 de marzo, el Padre Boquet señaló que el estudio llevado a cabo por el Director de Educación e Investigación de la organización, Dr. Brian Clowes, revela que desde el año 1973 los abortos “no disminuyen y van en aumento”.
El sacerdote resaltó que en el mundo también crece la “legalización de anticonceptivos, de métodos abortivos, planes de control de la población, los cuales se venden con los nombres de 'planificación familiar' y 'salud reproductiva'”.
“Es casi inimaginable creer que la humanidad se hundió, y continúa hundiéndose a tal grado de despreciar la vida humana”, escribió el Padre Boquet.
En su artículo, el presbítero da a conocer cifras reveladas en un escrito de Simon Rabinovitch llamado “Datos revelan escala de abortos en China”, donde señala un promedio de 336 millones de abortos, 196 millones de esterilizaciones y 403 millones de dispositivos intrauterinos utilizados en China desde 1971, debido a la política del hijo único establecida por el gobierno.
El estudio estima que se realiza cada año siete millones de abortos, se esterilizan a cerca de dos millones de hombres y mujeres, y se utiliza siete millones de dispositivos intrauterinos. “Esto es sólo en un país”, alertó el Padre Boquet.
El sacerdote hizo un llamado a la reflexión y dijo que esto es consecuencia de la acción del pecado en el mundo, “la modernidad nos quiere hacer creer que todas nuestras necesidades se pueden satisfacer a través de los avances y lo que el hombre construye, pero un mundo sin Dios –sin amor– es un mundo sin significado y sin propósito”.
“Nuestra participación plena en Su amor transformador es la levadura que necesitamos para transformar la cultura de la muerte en una cultura de la vida”, expresó el Padre Boquet.
segunda-feira, 7 de janeiro de 2013
Destruyen 1,7 millones de embriones humanos en Gran Bretaña
Esta información se dio a conocer ante las interrogantes sobre el destino de los desechos de las clínicas y hospitales de fertilización, presentadas por el diputado Lord David Alton, reconocido por su activismo pro-vida.
Según informa el Daily Mail, desde agosto de 1991 se han generado más de 3,5 millones de embriones, de los cuales 235 480 han terminado en embarazos. En promedio, para cada mujer que desea tener un hijo se usan hasta 15 embriones, de los cuales casi la mitad se descarta durante o después del proceso de fertilización in vitro.
La Autoridad de Embriología y Fertilización Humana (HFEA) informó que “los embriones desechados ya no son necesarios para la persona o pareja en el tratamiento” y explicó que “en estas circunstancias, se puede decidir si desea donar los embriones a un proyecto de investigación, a otra pareja o pedir a la clínica que los destruya”.
Las cifras presentadas no detallan cuantos de los embarazos producidos han llegado a término, pero precisan que un 93 por ciento de ellos –más de 3,3 millones– tienen diversos usos o son simplemente almacenados.
El diputado David Alton dijo sobre estas cifras que la mayoría de las personas no conoce la gran escala de "destrucción absoluta de embriones humanos” en el Reino Unido y denunció que este proceso se hace en cantidades “industriales”.
Alton denunció que el desecho de embriones humanos se realiza “día a día y con total indiferencia”. "Mi opinión es que actualmente se puede llevar a cabo tratamientos de fertilidad sin tener que crear muchos embriones para destruirlos. Ahí es donde la tecnología tiene que avanzar", agregó.
En el proceso de fecundación in vitro, los embriones son creados a partir de los óvulos y el esperma masculino. La doctrina católica se opone a este procedimiento por dos razones primordiales: primero, porque se trata de un procedimiento contrario al orden natural de la sexualidad que atenta contra la dignidad de los esposos y del matrimonio.
En segundo lugar, porque la técnica supone la eliminación de seres humanos en estado embrionario tanto fuera como dentro del vientre materno, implicando varios abortos en cada proceso.
quinta-feira, 5 de julho de 2012
Txelis - por Juan Manuel de Prada
Conocí a Txelis en la cárcel de Logroño, donde hace algunos años fui a dar una charla a los presos. El director del establecimiento me advirtió que entre los asistentes a la charla se encontraba Txelis, quien según me informó se hallaba inmerso en un proceso de conversión. Recordé aquella pregunta de Nicodemo: «¿Cómo puede un hombre ya viejo nacer de nuevo?».
La charla se celebró en la capilla de la prisión, presidida por un Cristo crucificado que parecía abarcar con su abrazo redentor a los asistentes, entre los que había asesinos, violadores y ladrones; y mientras hablaba a aquellos hombres que penaban los crímenes más horrendos me rondaba la respuesta de Jesús a Nicodemo: «Tenéis que nacer de lo alto. El viento sopla donde quiere, y oyes su voz, pero no sabes de dónde viene ni adónde va. Así es todo lo que viene del Espíritu».
Cuando concluyó la charla se abrió un coloquio; enseguida Txelis tomó la palabra: era un hombre de facciones enjutas y angulosas al que le raleaba el cabello; tenía una mirada inquisitiva y como lastimada por la sombra de una aflicción. Sus preguntas, lo recuerdo bien, versaron sobre un artículo que yo acababa de publicar por entonces, en el que trataba de imaginar las razones que podrían haber conducido a un imaginario patricio romano, allá en los primeros siglos de nuestra era, a convertirse al cristianismo.
Txelis tenía una formación filosófica y teológica nada baladí; pero no me impresionaron tanto sus saberes como la radical transformación que se estaba operando en su alma: un alma desgarrada y envilecida por el crimen que, tras sumergirse en las simas más oscuras, atisba a lo lejos una luz que perfora las tinieblas y se siente convocado por ella, anegado por ella, deseoso de fundirse con ella. En Txelis aquella luz brillaba con una intensidad nueva: era un incendio que hacía crepitar a su paso, calcinándolos, los restos del hombre viejo que en el pasado había abrazado la violencia, causando dolor por doquier. Me impresionaron vivamente la sinceridad de su arrepentimiento y la sed de Dios que vibraba en sus palabras: una sed de Dios que sólo es concebible en quien antes lo ha ofendido muy gravemente y suplica su misericordia.
Al acabar la charla, Txelis me entregó, en nombre de los presos que asistieron a mi charla, un Cristo que ellos mismos habían confeccionado en el taller de la cárcel. Desde entonces, he sabido de Txelis por los testimonios de sacerdotes dedicados a la pastoral penitenciaria, que me confirman que ha renacido a una vida nueva. Y, siempre que pienso en él, viene a mis labios la frase evangélica: «Habrá más alegría en el cielo por un pecador que se convierta que por noventa y nueve justos que no tengan necesidad de conversión».
www.juanmanueldeprada.com
domingo, 11 de setembro de 2011
El Papa recuerda 11 de septiembre: Nada justifica el terrorismo
VATICANO, 10 Sep. 11 / 07:57 am (ACI/EWTN Noticias)
En la misiva dada a conocer esta mañana por la Santa Sede, el Papa escribe al Arzobispo de Nueva York que "en este día mis pensamientos se vuelcan a los sombríos eventos del 11 de septiembre de 2001, cuando muchas vidas inocentes se perdieron en el brutal ataque a las torres gemelas del World Trade Center y los subsiguientes ataques en Washington D.C. y Pennsylvania".
Por ello, dice el Santo Padre, "me uno a usted al encomendar a las miles de víctimas a la infinita misericordia de Dios Todopoderoso y al pedir a nuestro Padre celestial que consuele a aquellos que lloran la pérdida de sus seres queridos".
"La tragedia de ese día se ve agravada por la afirmación de los perpetradores de haber actuado en el nombre de Dios. Una vez más, tiene que quedar inequívocamente claro que ninguna circunstancia puede justificar actos de terrorismo".
Benedicto XVI explica luego que "toda vida humana es preciosa a los ojos de Dios y ningún esfuerzo debe ahorrarse en el intento por promover en todo el mundo un genuino respeto por los derechos inalienables y la dignidad de los individuos en todo lugar".
"El pueblo estadounidense –prosigue– debe ser felicitado por el coraje y generosidad que mostraron en las operaciones de rescate y por su resistencia al seguir adelante con esperanza y confianza".
El Papa señala finalmente que "rezo fervientemente por un compromiso firme para con la justicia y una cultura global de solidaridad que ayuden al mundo ante el dolor que con frecuencia generan los actos de violencia, y que ambos generen las condiciones para una mayor paz y prosperidad ofreciendo un futuro más claro y seguro".
Como parte de los actos que el Vaticano está organizando en recuerdo de las víctimas de los atentados, la Misión Permanente de la Santa Sede ante la ONU en Nueva York celebra hoy una Misa en la Catedral de St. Patrick a las 5:30 p.m. que será presidida por el Arzobispo Francis Chullikatt, Nuncio ante este organismo.
Las tragedia del 11-9
El 11 de septiembre de 2001 el grupo terrorista Al Qaeda secuestró dos aviones comerciales en Estados Unidos. Dos de ellos se estrellaron contra la Torres Gemelas en el World Trade Center provocando la completa destrucción de estos edificios.
Los terroristas secuestraron otros dos aviones, uno de los cuales impactó en una de las paredes del Pentágono en Virginia, y el otro ese estrelló en campo abierto.
Como resultado de los atentados murieron unas de 3 mil personas y otras 6 mil resultaron heridas.
El lugar en donde estaban estos edificios ha sido rebautizado desde entonces como Zona Cero, adonde llegó el Papa Benedicto XVI, en su viaje de abril de 2008, para rezar por las víctimas de estos trágicos sucesos.
Antes de realizar su viaje a Estados Unidos, el Santo Padre había hecho un pedido explícito para que ese momento de oración en la zona del desastre hiciese parte del programa oficial en la visita a este país y a la sede de la ONU en Nueva York.
sábado, 10 de setembro de 2011
‘When the Towers came down, outside the abortion mill it became midnight at midday’
September 9, 2011 (LifeSiteNews.com) – My remembrance of the 9/11 terrorist attack is the same as that of many Americans. I was on my computer working when I heard about the first plane hitting. Minutes later, I watched live as the second plane made its deadly impact. Nevertheless, despite my personal recollections, what strikes me most about 9/11 when I think of it now is the story of a local New Yorker – a story which I only heard about last year.
I was in Rome in October 2010 giving an address at the HLI World Prayer Congress there. The heroic pro-life leader Msgr. Philip Reilly, the founder of Helpers of God’s Precious Infants, was also there as a speaker and he delivered a fascinating address.
Monsignor Reilly told of how he was outside in New York City, with a clear view of the twin towers, when the planes hit. “On the morning of 9/11 I was praying and counseling outside of a large abortion clinic in Brooklyn,” said Msgr. Reilly. “The abortion mill is located a few blocks from New York Harbor, at a point where you could look across the Harbor and easily see the Twin Towers.”
“The wind was blowing that day from Manhattan to Brooklyn,” recalled the 50-year-veteran pro-life leader. “So when the Towers came down, an incredible black cloud came over our heads. Outside the abortion mill, it became midnight at midday.”
Monsignor said he wanted nothing more at that moment to go to Ground Zero to help and to pray. However, he knew that his duty at the time was to care for and pray for those women entering the abortion centre outside of which he stood praying.
Reilly noted that due to the disaster all businesses stopped, but, he said, “There was a bizarre exception, namely the killing of unborn babies continued, especially at the mill where I was counseling. Inside the abortion mill, they were actually watching the events unfold on TV, yet the killing of the babies inside continued.”
“Thus I could not leave the mill at that time to go to Ground Zero,” he said. “I didn’t get to Ground Zero until it was midnight.”
When he finally did arrive at Ground Zero he says he felt totally helpless. As is his custom in such situations, he decided to pray his rosary. And as he prayed he had the following vision (Since the day I heard this vision, every time I hear of 9/11 my thoughts gravitate to these thoughts):
As I prayed the rosary, I closed my eyes and with my eyes closed, I suddenly saw the people in the Tower getting ready for work at 9 a.m. Some were getting a drink of water, others a cup of coffee, all feeling safe and secure inside their office. Then I saw the terrorist plane breaking into their secure quarters and exploding like a great bomb with the people in the office having no place to hide, no place to flee. Then still standing at midnight at Ground Zero, I saw not the people in the Towers, but I saw a womb with an unborn child inside, feeling so safe and secure and suddenly breaking through the wall of the womb was this terrorist object, the instrument of the abortionist, with the child having no place to hide, no place to flee from this terrorist instrument.
Msgr. Reilly concluded his address noting that when he opened his eyes, there at Ground Zero, “it became absolutely clear to me that Ground Zero is ongoing. Be not afraid then to go Golgotha, to the abortion clinic, to Ground Zero near you, to rescue the unborn children.”
domingo, 28 de agosto de 2011
Explosive new book details war on unborn baby girls
Washington D.C., Aug 27, 2011 / 07:33 am (CNA/EWTN News).- Imagine waking up one day to find that every single woman in the U.S. has disappeared.
Picture this, writes author and scientific journalist Mara Hvistendahl, and you will come close to understanding the magnitude of over 160 million baby girls being selectively aborted in Asia and East Europe over the last few decades.
Already critically acclaimed since its release in June, Hvistendahl's book, “Unnatural Selection: Choosing Boys over Girls and the Consequences of a World Full of Men,” meticulously documents the phenomenon of “missing” girls and its dire implications for the future.
“It's a huge problem,” Hvistendahl told CNA on Aug. 24. “What I want readers to take away is that this is a global issue on the level of something like HIV/AIDS or female genital mutilation.”
Hvistendahl said that aside from the basic issue of baby girls being aborted due to their gender in countries such as China, India, Armenia, Georgia and Azerbaijan, other human rights abuses are beginning to arise from the shortage of women in these regions.
“Women are being bought and sold – trafficked for sex work and for marriage,” she said, noting that the increase in bride-buying and forced prostitution in these countries is staggering.
The author, a Colombia University graduate who has worked as a “Science” magazine correspondent in Beijing, said that her interest in the subject of gender imbalances began to increase after living in China for a few years.
“I didn't understand why sex selection was happening,” she said. “I just felt it wasn't very well explained.”
Hvistendahl set off to find out more, traveling to nine countries and interviewing doctors, mothers, prostitutes, demographers, mail-order brides and men who would be forced into lifelong bachelorhood.
She began to discover a complicated web of explanations but eventually found that some of the ideological roots of the problem could be traced to zealous population control efforts from the 1960s and 70s.
Through funding from western organizations such as the World Bank and the International Planned Parenthood Federation, grants were being funneled into population control initiatives in eastern countries, with sex-selective abortion seen as an effective tool.
The results of these efforts show that in places such as China today, as many as 120 baby boys or more are being born for every 100 baby girls.
In addition to the current problems that women are facing in these countries, “the question in my mind was, How was this going to effect society 30 years from now when this hugely imbalanced generation grows up and there are many more men than women?” Hvistendahl asked.
“There is a danger in jumping too far ahead and making predictions about what will happen,” she added, “but I think this will be a major issue in China and India for social stability.”
“The governments in both countries are very worried,” she said, noting that men statistically commit more violent crimes in societies.
It's a troubling prospect that Hvistendahl is not alone in noticing.
Dr. Nicholas Eberstadt – a political economist, demographer and member of the visiting committee at the Harvard School of Public Health – has often referred to the problem as a “war on baby girls.”
He outlined for CNA the three major factors he believes have led to the current crisis of gender imbalance.
The first is what he calls a “ruthless” son preference that is present in numerous cultures and religious systems.
That, coupled with the second problem of smaller families due to population control efforts such as China's “coercive” one-child policy, has made couples' quests for sons even more aggressive, he noted.
“When parents have five, six children, the gender outcome at birth isn't that critical,” Eberstadt said.
“But when parents are only going to have one or two children, the sex of that child seems to become something that parents want to have a say about.”
Eberstadt said that the third factor in the rise of sex-selective abortion in these countries is reliable, accessible and inexpensive prenatal gender determination technology, such as ultrasound machines, in areas with “policy environments of unconditional abortion.”
Despite the glaring human rights abuses caused by the practice, the United Nations Population Fund (UNFPA) has been largely silent on the issue – a fact that's been noted by Hvistendahl and other experts.
Dr. Susan Fink Yoshihara, director of the International Organizations Research Group and vice president of the Catholic Family and Human Rights Institute, told CNA that the population fund has played “a major role” in the increase of sex-selective abortion.
“They do this by refusing to condemn the practice and mainly by promoting its two main causes: fertility control and increasing (the) availability of abortion.”
If the United Nations fund “says it promotes women’s rights,” Yoshihara said, “why do its leaders refuse to condemn this egregious practice of killing girls?”
Its “leadership has instead issued directives to its employees time and again that show UNFPA is more concerned with promoting abortion than defending women’s right to life.”
Adding to the problem is what many call the ineptitude of U.S. leadership in effectively addressing the issue of forced population control.
Vice President Joe Biden sparked controversy during his recent trip to China where he told leaders that he “fully understood” the country's one-child policy and was not “second guessing” it.
His comments came during an Aug. 21 appearance at Chengdu's Sichuan University where he was discussing the United States' dilemma of paying for entitlement programs when the number of retirees exceeds the number of workers – a problem he said China shared.
The vice president's remarks in Chengdu drew widespread criticism, particularly from pro-life activists and his political opponents.
“Instead of using the power the American people gave him to speak up for human rights, he ignored his responsibility,” Yoshihara charged.
“His scandalous comments are but one example of how easy it is for us to turn away from our responsibility toward the poorest of the poor, in this case, the unborn child.”
Eberstadt was equally critical of the Biden’s remarks, but observed that the “silver lining” in the recent gaffe could be that more media attention is brought to the issue.
He said that demographers in China estimate that half of the missing 160 million girls could be attributed to the country's one child policy alone.
Eberstadt likened the problem of discrimination against baby girls to the issue of slavery during the 19th century, saying that sex-selective abortion needs to be stigmatized in the same way.
“I think that the only sure way of extricating this – and it's an abomination – is the way we've extricated other abominations in the past,” he said.
“Which is through a struggle of conscience and the advent of a new moral understanding of why something like this should be absolutely anathema to a decent, civilized society.”
But an even deeper problem that needs to be addressed, observed Yoshihara, is the underlying human tendency towards selfishness.
“The fundamental problem is that we do not love one another. We do not see that the inconvenient or unwanted person is just as valuable, just as worthy of love, as you and me.”
“Ideologies like radical feminism that undergird UNFPA’s refusal to speak out, ideologies like communism that justify coercing or even forcing mothers to abort their children, and ideologies of utilitarianism that subtly pervade our own society,” she said, “make it easy for us to say nothing in the face of unspeakable human suffering.”
sábado, 30 de julho de 2011
UK scientists warn about secret human-animal hybrid research
LONDON, July 25, 2011 (LifeSiteNews.com) - In a scenario that a panel of scientists with the Academy of Medical Sciences warned bears resemblance to Mary Shelley’s “Frankenstein,” British scientists have created more than 150 human-animal hybrid embryos in secret research conducted in British laboratories.
According to the Daily Mail, 155 “admixed” embryos, containing both human and animal genetic material, have been created over the past three years by scientists who said stem cells could be harvested from the embryos to be used in research into possible cures for a wide range of diseases.
The secret research was revealed after a committee of scientists warned of a nightmare scenario in which the creation of human-animal hybrids could go too far.
Professor Robin Lovell-Badge of the National Institute for Medical Research and co-author of a report by the committee of scientists, warned about the experiments and called for stricter oversight of this type of research. He especially zeroed in on human genetic material being implanted into animal embryos, and attempts at giving lab animals human attributes by injecting human stem cells into the brains of monkeys.
It was revealed that labs at King’s College London, Newcastle University and Warwick University were given licenses to carry out the research after the introduction of the 2008 Human Fertilisation Embryology Act that legalized the creation of human-animal hybrids, as well as ‘cybrids’, in which a human nucleus is implanted into an animal cell, and ‘chimeras’, in which human cells are mixed with animal embryos.
However, the scientists did not call for any additional legislation regulating such controversial research, but called instead for a panel of experts to oversee it. Prof Martin Bobrow, chair of the Academy working group that produced the report, said: “The very great majority of experiments present no issues beyond the general use of animals in research and these should proceed under current regulation.
“A limited number of experiments should be permissible subject to scrutiny by the expert body we recommend; and a very limited range should not be undertaken, at least until the potential consequences are more fully understood.”
Peter Saunders, the CEO of Christian Medical Fellowship, a UK-based organization with 4,500 UK doctors, expressed his skepticism about any such regulatory body.
“Scientists regulating scientists is worrying because scientists are generally not experts in theology, philosophy and ethics and they often have ideological or financial vested interests in their research. Moreover they do not like to have restrictions placed on their work,” observed Saunders.
In a question and answer session in Parliament led by Lord David Alton following the release of the report, it was revealed that the human-animal hybrid research has stopped due to lack of funding.
“I argued in Parliament against the creation of human-animal hybrids as a matter of principle,” Lord Alton said. “None of the scientists who appeared before us could give us any justification in terms of treatment. At every stage the justification from scientists has been: if only you allow us to do this, we will find cures for every illness known to mankind. This is emotional blackmail.”
“Ethically it can never be justifiable – it discredits us as a country. It is dabbling in the grotesque,” Lord Alton added. “Of the 80 treatments and cures which have come about from stem cells, all have come from adult stem cells, not embryonic ones. On moral and ethical grounds this fails; and on scientific and medical ones too.”
Josephine Quintavalle, of the pro-life group Comment on Reproductive Ethics (Corethics), told the Daily Mail, “I am aghast that this is going on and we didn’t know anything about it. Why have they kept this a secret? If they are proud of what they are doing, why do we need to ask Parliamentary questions for this to come to light?”
“The problem with many scientists is that they want to do things because they want to experiment. That is not a good enough rationale,” Quintavalle concluded.
sexta-feira, 29 de julho de 2011
1.5 million embryos killed through IVF since 1991 in Britain
LONDON, U.K., July 27, 2011 (LifeSiteNews.com) – Over one and a half million embryonic children have been killed in Britain through IVF procedures since 1991, according to new data from the country’s Department of Health.
The figures, revealed by Britain’s Health Minister Lord Howe in response to a request from Lord Alton, show that over 30 embryos are created for every live birth through IVF.
Doctors have created more than 3.1 million human embryos since Britain passed its Human Fertilisation and Embryology Act in 1991, resulting in only 94,090 successful births. Of the remainder, 1,455,832 embryos have been discarded, 101,605 were destroyed through research, and 764,311 were frozen.
“We are creating and destroying human embryos on an industrial scale,” said Lord Alton, according to the Daily Mail.
He criticized the fact that the government has spent so much money on IVF when there are 600 abortions in the country every day and only 70 babies offered for adoption every year.
Pro-life advocates have heavily criticized IVF, in large part because of the massive death toll that it entails. As the figures reveal, in each round numerous children are conceived to improve the chances of implantation, but those remaining unused are simply “discarded” or frozen.
Critics also argue that the procedure reduces the newly-formed human life to the status of a commodity, and say that the child is meant to be conceived through the mutual love of husband and wife in the conjugal act.
Additionally, research has shown that babies born from IVF have a much higher chance of birth defects, including heart valve defects, cleft lip and palate, and digestive system abnormalities. In 2009, the British government’s Human Fertilisation and Embryology Authority warned that IVF babies have a 30% higher risk of genetic abnormality.
terça-feira, 26 de julho de 2011
segunda-feira, 25 de julho de 2011
The Identity Ideology of Anders Breivik. Not a Christian Fundamentalist
In CESNUR
At first, the media called Anders Behring Breivik a Christian fundamentalist, some of them even a Roman Catholic. This shows the cavalier use of the word “fundamentalist” prevailing today in several quarters. In fact, Breivik is something different, as evidenced by his videos, his postings on document.no and his 1,500-page book 2083 – A European Declaration of Independence which, interestingly enough, was first made publicly available on the Internet by Kevin Slaughter, an ordained minister in Anton LaVey (1930-1997)’s Church of Satan which, by the way, has a sizeable following in Norway.
Looking at his Facebook profile, one immediately notices Breivik’s strong interest in Freemasonry and his photograph in full Masonic regalia. The apron identifies him as a member of a St. John’s Lodge of the Norwegian Order of Freemasons, the “regular” Masonic obedience in Norway. The circumstance that he was indeed a member of the Søilene St. John’s Lodge in Oslo has been confirmed by the Order, which proceeded to expel Breivik only after his imprisonment. St. John’s Lodges administer the first three Craft degrees and operate under the Swedish rite. Of course, no Fundamentalist would enthusiastically endorse Freemasonry as Breivik did. In addition, Breivik was a fan of online and offline role-playing games such as World of Warfcraft, Fallout and Bioshock and of the TV vampire serial Blood Ties, all anathema to the average Fundamentalist.
It is also true that, while endorsing in his book a traditional, patriarchal, male-dominated family, Breivik also mentions that in preparation of the attack “I have reserved 2000 Euro from my operations budget which I intend to spend on a high quality model escort girl 1 week prior to execution of the mission”, and explains that “screwing around outside of marriage is after all a relatively small sin”. No fundamentalist would subscribe to this theory, and all fundamentalists condemn abortion without exceptions. Breivik, on the other hand, is favorable to abortion “if the baby has mental or physical disabilities” and in some other cases, although he regards abortion in general as a negative phenomenon. On document.no he boasts about his friendship with the developer of the website “Deiligst.no, Norway's probably the most profitable online communities despite the frayed moral concept”. Deiligst is a Web site devoted to promote casual sexual encounters.
But, if not a Christian fundamentalist, what exactly Breivik is? One can simply argue that valuable time should not be lost trying to reconstruct the ideas of a madman. But the book 2083 – A European Declaration of Independence shows that there is a method in his madness, together with megalomania and self-contradicting statements. His main point, reminiscent of the assassinated Dutch populist gay politician Pim Fortuyn (1948-2002), is that Europe is in danger of being submerged by an Islamic wave through immigration, and that Islam is the most evil ideology in the world. One third of his book is an anthology of various anti-Islamic authors, some of them quite mainline while others are located at the paranoid fringe of Islamophobia.
In order to stop Islam, Breivik argues, you need to put together a broad coalition. Can the Christian churches become part of it? Breivik explains that he was not taken to baptism by his quite agnostic and upscale parents, but at age 15 elected to be baptized and confirmed in the Norwegian Lutheran Church. He later became persuaded, however, that Protestant churches have sold out to a leftist and pro-immigration agenda, and that they should merge into the Catholic Church, which has at least maintained a modicum of European tradition. However, by continuing the dialogue with Islam, “Pope Benedict has abandoned Christianity and all Christian Europeans and is to be considered a cowardly, incompetent, corrupt and illegitimate Pope”. It will be, accordingly, necessary to get rid both of the Protestant and Catholic leaderships and to call a “Great Christian Congress” in order to establish a new European Church. This Church will be granted a religious monopoly in the new Europe but in turn, Breivik writes, “the Church and church leaders will not be allowed to influence non-cultural political matters in any way. This includes science, research and development and all non-cultural areas which will benefit Europe in the future. This will also include all areas relating to procreation/birth/fertility policies and related issues of scientific importance”. In short, Breivik’s is a cultural Christianity, an instrumentum regni for a new political elite which would confine the Church to purely spiritual and cultural matters.
If Islam is Breivik’a archenemy, Judaism – or, rather, a quite imaginary Judaism, represented as a force mainly devoted to fight Islam – is depicted as a main friend and resource. Breivik is fanatically pro-Israeli and anti-Arab. He believes that the Jews are the most noble and brave Westerners. As a consequence, he hates Hitler. “Whenever someone asks if I am a national socialist, he writes, I am deeply offended. If there is one historical figure and past Germanic leader I hate it is Adolf Hitler. If I could travel in a time-machine to Berlin in 1933, I would be the first person to go – with the purpose of killing him”. Not that the neo-nazis do not have some ideas Breivik regards as valid, and he did subscribe to at least one of their online forums. But Hitler committed the “horrible crime” of not realizing the ethnic, cultural and even racial high status of the Jews, the only allies the Northern Europeans could have enlisted against the real enemies, Islam and communism. For Breivik, Islam, nazism and communism are based on the same ultimate principles. On document.no he posted: “For me it is very hypocritical to treat Muslims, Nazis and Marxists differ [sic]. […] ALL hate ideologies should be treated equally”.
References to the “Nordic tribes” echo the oldest version of British Israelism, i.e. the doctrine that Northern Europeans, particularly British and Scandinavians, are descended from the Lost Tribes of Israel (Danish, for example, take their name from the tribe of Dan), while the Jews descend from the tribe of Jude. The more well-known variety of British Israelism, which influenced the Christian Identity movement, argues that those normally called Jews are not ethnically Jews, but Khazars converted to Judaism in the 8th century, and is, as a consequence, anti-Semitic. But there is an older, pro-Jewish variety which recognized the Jews as members of the tribe of Jude and as brothers of the Nordic Tribes. This variety of British Israelism is very similar to some of Breivik’s ideas, although there are no explicit references in his writings.
There are more references to the British English Defence League and to other secular anti-Islamic organizations. And the most quoted author is the popular anti-Muslim Norwegian blogger Fjordman (who issued a statement after the attack denying he ever met Breivik). Fjordman, by the way, does not particularly like Christianity. He only saves the Second Vatican Council for its opening to other Christians and to Jews. In a text reproduced by Breivik, he writes that “the Second Vatican Council from the 1960s was good for reaching out to Christians of other denominations, Protestant and Orthodox, and for reaching out to Jews. The problematic aspect is in relations to Islam”. He also saves Medieval Christianity, whose military values were both useful against Islam and derived from paganism. Fjordman, quoted by Breivik, explains that “yes, medieval Christianity had no qualms about resisting invaders, but medieval Christians (as Protestants love to point out) had adulterated their faith with pagan beliefs. Over the past few centuries, Christianity has stripped itself of its pagan accretions. In the process, it has become as much a threat to ourselves and our loved ones as Marxism used to be, if not more so. That sounds like a harsh judgment. It is”.
Breivik calls for an alliance with literally everybody who is against Islam. On document.no he reminds homosexuals that Islam “supports the killing of gays” and calls on the organized Secular Humanist movement (which is more important in Norway than in other countries) to change its current leadership and join the fight against Islam, rather than concentrating on a useless critique of Christianity. In a way, it is not surprising that Breivik had friends even in LaVey’s Church of Satan. The latter became popular in Scandinavia by flirting with right-wing extremists with an anti-immigration agenda and, rather than occultism, emphasized a “rationalist” approach to a celebration of freedom and capitalism largely based on the writings of the Russian-born American novelist Ayn Rand (1905-1982). Rand is listed by both LaVey and Breivik among their favorite authors (of course, this is not to suggest that the Church of Satan had anything to do with the Oslo tragedy). Among Breivik’s unlikely prospective allies, we can also mention Roma and Sinti. Unlike mainline scholarship, Breivik believes the theory that they were originally enslaved and reduced to their present predicament by the Moslem. He calls them to join the anti-Islamic campaign, and promises a reward in the shape of a free independent Roma state in the new Europe.
Breivik reports that in 2002 he allegedly established in London with eight friends a new neo-Templar order called PCCTS (Pauperes Commilitones Christi Templique Solomonici, in English Poor Fellow-Soldiers of Christ and of the Temple of Solomon). There is a disclaimer that all he writes about PCCTS may be fictional, and perhaps it is, although the police is no doubt double-checking. Although he also reproduces material from the Middle Ages, Breivik’s immediate reference in its elaborate rituals and regalia is to the Templar Degrees as they exist in contemporary Freemasonry, an organization he describes (in its Norwegian variety, which is rather conservative) as a custodian of certain important traditions and still playing an “essential role” in moden society, although utterly incapable of any meaningful political or military activity in defense of the very principles it claims to embody.
Christians, “Christian agnostics and Christian atheists” may join the PCCTS – evidencing, once again, a reference to a cultural rather than strictly religious form of Christianity – and become “Justiciar [sic] Knights”. They should then act in three phases. During the first (1999-2003) a sleeping Europe should be re-awakened to the grim reality of the incoming civil war with Moslem immigrants through “lethal shock attacks” by small, and even one-person “clandestine cells”, targeting in particular “traitors” in political parties favorable to immigration, and infrastructures. For instance, for attacking Italy, a list of 16 oil refineries is offered as possible strategic targets, together with four main political parties, both conservative and liberal, and an estimate of 60,000 “traitors” in the country. Breivik realizes that very few people will sympathize with the “very cruel” shock attacks, and the perpetrators will be called assassins and terrorists, but this “psychological martyrdom” will complete the actual martyrdom of those Justiciar Knights who will die.
In the second phase (2030-2070) shock attacks will escalate into guerrilla warfare and coups overthrowing certain European governments. In the third fase (2070-2083), the real European civil war between genuine Europeans and Moslem immigrants will be fought. It will end in the killing or deportation of all Moslem from European soil. In this sense, Breivik claims to be a followers of the “Vienna School of Thought”, whose leading exponent is acknowledged in Fjordman and whose name is taken from the victorious battle against Islam fought in Vienna in 1683. The anti-Islamic blog The Brussels Journal is also identified as part of the Vienna School.
According to Breivik’s Templar narrative (fictional or otherwise), alleged Serbian “war criminals”, in fact true European anti-Islamic heroes, did support him and his friends, and he traveled to Liberia in order to meet an associate of Radovan Karadzic, “an honorable Crusader and a European war hero”. Whether there is a kernel of truth in this story is unclear. What is suspicious is the extensive knowledge Breivik, who never ever served in the army, displays in a large section of his book about weapons, explosives and bulletproof suits – including bulletproof socks, which he claims some too often overlook to their peril. It is also true that Internet today makes wonders, and that Breivik appears to be an adept of “open source warfare”, in itself a quite advanced notion of guerrilla strategy where most information is obtained by wannabe terrorists from the Web. But a question mark on Breivik’s possible external supporters remains.
Breivik, l’attentatore di Oslo. Un’ideologia identitaria ma non fondamentalista
In CESNUR
L’orribile tragedia di Oslo chiede anzitutto rispetto e preghiera per le vittime, quindi una riflessione sulle misure di vigilanza che anche società, come quelle scandinave, che tengono al loro carattere «aperto», oggi non possono mancare di adottare a fronte delle numerose e molteplici forme di terrorismo. Tra queste misure, però, non ci può e non ci dev’essere una stigmatizzazione dei «fondamentalisti cristiani», dipinti come criminali e potenziali terroristi. È veramente sfortunato che la polizia norvegese, subito ripresa dai media di tutto il mondo, abbia inizialmente presentato l’attentatore, Anders Behring Breivik, come un cristiano fondamentalista, e che in Italia alcuni media lo abbiano definito perfino – falsamente – un cattolico.
L’incidente mostra semplicemente come oggi «fondamentalista» sia una parola usata in modo generico e impreciso per indicare chiunque abbia idee estremiste o genericamente «di destra», e un riferimento, anche se vago, al cristianesimo. Ne nasce facilmente il fenomeno sociale della «colpevolezza per associazione», per cui qualunque cristiano che sia, per esempio, contro l’aborto o il riconoscimento delle unioni omosessuali diventa un fondamentalista e, dal momento che l’attentato di Oslo è stato attribuito a un adepto del fondamentalismo, anche un potenziale terrorista. Proprio pochi giorni prima dell’attentato di Oslo l’Osservatorio sull’Intolleranza e la Discriminazione contro i Cristiani di Vienna aveva inviato ai responsabili del progetto RELIGARE, un’indagine sull’Europa multireligiosa finanziata dalla Commissione Europea, un corposo memorandum sui pericoli di un uso del termine «fondamentalismo» che diventa strumento di discriminazione anticristiana.
L’espressione «cristiano fondamentalista», beninteso, ha un significato preciso. Risale alla pubblicazione negli Stati Uniti tra il 1910 e il 1915degli opuscoli The Fundamentals, una critica militante delle teologie protestanti liberali, del metodo storico-critico nell’interpretazione della Bibbia e dell’evoluzionismo biologico. Un fondamentalista è un protestante – di solito, tra l’altro, molto anti-cattolico – che insiste sull’interpretazione letterale e tradizionale della Bibbia, rifiutando qualunque approccio ermeneutico che tenga conto delle scienze umane moderne, e da questa interpretazione deduce principi teologici e morali ultra-conservatori.
Anders Behring Breivik non è un fondamentalista. Possiamo sapere parecchie cose delle sue idee dal suo profilo su Facebook – cancellato, ma non prima che qualcuno lo avesse salvato e messo online –, da oltre sessanta pagine d’interventi sul sito anti-islamico norvegese document.no, disponibili anche in lingua inglese e soprattutto dal suo libro di 1.500 pagine 2083 - Una dichiarazione d’indipendenza europea, firmato «Andrew Berwick», mandato a una serie di amici e di giornali il 22 luglio, a poche ore dalla strage, e postato su Internet il 23 luglio da Kevin Slaughter, un ministro ordinato nella Chiesa di Satana fondata in California da Anton Szandor LaVey (1930-1997), che ha oggi nel mondo il numero maggiore di adepti in Scandinavia.
Già dalla sua pagina di Facebook, emerge come un interesse principale di Breivik sia costituito dalla massoneria. Chi visitava il profilo di Breivik su Facebook era colpito da una fotografia che lo rappresenta con tanto di grembiulino massonico come un membro di una loggia di San Giovanni, cioè di una delle logge che amministrano i primi tre gradi nell’Ordine Norvegese dei Massoni, la massoneria regolare della Norvegia. Breivik fa parte della Søilene, una delle logge di San Giovanni di Oslo di questo Ordine, che naturalmente non ha di per sé niente a che fare con l’attentato. Queste logge praticano il cosiddetto rito svedese, che richiede ai membri la fede cristiana. Ma nessun fondamentalista protestante diffonderebbe sue fotografie in tenuta massonica: il fondamentalismo, al contrario, è fortemente ostile alla massoneria. Né si tratta di un interesse del passato: la fotografia è stata postata nel 2011 e ancora nel 2009 su document.no Breivik proponeva una raccolta di fondi «nella mia loggia».
Aggiungiamo che anche la passione di Breivik per il gioco di ruolo online World of Warcraft e per una serie televisiva di vampiri piuttosto scollacciata, Blood Ties, nonché la dichiarata amicizia per il gestore del principale sito pornografico norvegese, «nonostante la sua morale sfilacciata» – per non parlare del fatto che uno dei destinatari del suo memoriale è un satanista –, sono tutti tratti che sarebbero assurdi per un cristiano fondamentalista. I toni ricordano semmai Pim Fortuyn (1948-2002), l’uomo politico omosessuale olandese fondatore di un movimento populista anti-islamico. Se una parte del libro apprezza la famiglia tradizionale, altrove Breivik dichiara di considerare ammissibile l’aborto – sia pure in un numero limitato di casi – e rivela anche di «avere messo da parte duemila euro che intendo spendere per una escort di alta qualità, una vera modella, una settimana prima dell’esecuzione della mia missione [terroristica]».
I testi – che rivelano ampie anche se disordinate letture – non appaiono quelli di un semplice folle, anche se ci sono tratti di megalomania e contraddizioni evidenti. L’interesse principale di Breivik non è la religione, ma la lotta all’islam che rischia, a suo dire, di sommergere l’Europa – e tanto più un Paese piccolo come la Norvegia – con l’immigrazione. Queste idee non sono, naturalmente, particolarmente originali – e alcuni degli autori che Breivik cita, e di cui propone nel libro 2083 una sorta di lunga antologia, sono del tutto rispettabili –, ma la tesi è declinata con toni che talora diventano razzisti e paranoici.
Lo scopo primo di Breivik è fermare l’islam – di qui la sua avversione per il governo norvegese, percepito come favorevole a un’indiscriminata immigrazione islamica –, e per questo cerca alleati dovunque. Racconta di avere scelto volontariamente di essere battezzato e cresimato nella Chiesa Luterana norvegese a quindici anni – la famiglia, ricca e agnostica, gli aveva lasciato libera scelta – ma di essersi convinto che le comunità protestanti sono ormai morte e hanno ceduto alle ideologie multiculturaliste e filo-islamiche. In un primo momento, scrive, i protestanti dovrebbero confluire nella Chiesa Cattolica. Ma anche la Chiesa Cattolica si è ormai venduta all’islam quando l’attuale Pontefice ha deciso di continuare il dialogo interreligioso con i musulmani. Breivik minaccia Benedetto XVI, scrivendo che «ha abbandonato il cristianesimo e i cristiani europei e dev’essere considerato un Papa codardo, incompetente, corrotto e illegittimo». Una volta eliminati i protestanti e il Papa, potrà essere organizzato un «Grande Congresso Cristiano Europeo» da cui nascerà una «Chiesa Europea» completamente nuova, identitaria e anti-islamica.
Se Breivik ha un nemico, l’islam, ha anche un amico – immaginario, perché non sembra ci siano stati grandi contatti diretti –: il mondo ebraico, che considera il più sicuro baluardo anti-musulmano. Il terrorista mostra un vero culto per lo Stato d’Israele e per le sue forze militari, cui corrisponde una viva avversione per il nazismo. «Se c’è una figura che odio – scrive – è Adolf Hitler [1889-1945»: e fantastica di viaggi nel tempo per andare nel passato e ucciderlo. È vero che s’iscrive a un forum Internet di neo-nazisti, ma lo fa per cercare di convincerli che, se alcune idee del führer sul primato etnico degli occidentali erano giuste, l’errore clamoroso è stato non capire che gli occidentali più puri e nobili sono gli ebrei, e che se avesse voluto sterminare qualcuno il nazismo avrebbe dovuto piuttosto andare a prendere i musulmani nel Medio Oriente.
Un riferimento frequente è del resto all’inglese English Defence League – con cui sembra ci siano stati anche contatti diretti –, un movimento anti-islamico «di strada» che è regolarmente accusato di essere razzista e altrettanto regolarmente contesta questa accusa e critica il neo-nazismo. Breivik scrive che il multiculturalismo è una forma di razzismo e che «non si può combattere il razzismo con il razzismo». Il nazismo, il comunismo e l’islam sono per Breivik tre volti della stessa dottrina anti-occidentale, e tutti e tre andrebbero messi fuorilegge. Ma l’enfasi è sempre sulla lotta all’islam. Chiunque sia nemico, attuale o potenziale, dei musulmani diventa un possibile alleato: così gli atei militanti, piuttosto diffusi in Norvegia, che Breivik invita a combattere l’islam e non solo il cristianesimo; così gli omosessuali, cui fa presente che in un mondo dominato dai musulmani saranno perseguitati.
Non è sorprendente neppure il contatto con la Chiesa di Satana, che predica una forma di satanismo «razionalista» che inneggia al predominio dei forti sui deboli e alle virtù del capitalismo selvaggio secondo le teorie della scrittrice americana Ayn Rand (1905-1982), citata spesso anche dal terrorista, e che in Scandinavia se la prende volentieri con gli immigrati. Perfino i rom, secondo Breivik, sarebbero stati resi schiavi in India e ridotti alla loro attuale misera condizione non da popolazioni indù – come insegna la storiografia maggioritaria – ma da musulmani. Pertanto – un altro tratto che lo distingue da molta estrema destra europea – Breivik si mostra piuttosto favorevole ai rom, li incita a combattere l’islam e promette loro nella sua nuova Europa perfino uno Stato libero e indipendente.
Un tono «religioso» si può ritrovare semmai nelle sue ferventi difese degli ebrei e dello Stato d’Israele. Questo è un tema che emerge anche in qualche gruppo protestante fondamentalista – sulla base dell’idea che Israele sia uno Stato voluto da Dio in vista della fine del mondo – ma gli accenti di Breivik sono diversi. Anche se mancano riferimenti diretti, ricordano irresistibilmente l’ideologia anglo-israelita, nata nel secolo XIX in Gran Bretagna e molto diffusa in Scandinavia, specie negli ambienti massonici, secondo cui gli abitanti del Nord Europa sono anche loro «ebrei», discendenti delle tribù perdute d’Israle: il nome «danesi», per esempio, indicherebbe la tribù di Dan. Il movimento anglo-israelita si è scisso nel secolo XX in due tronconi. Quello maggioritario, talora violento e responsabile di attentati negli Stati Uniti, sostiene che gli europei del Nord sono oggi i soli «ebrei» autentici. Quelli che si fanno chiamare ebrei, in Israele e altrove, non sono tali etnicamente, giacché sarebbero in maggioranza khazari, membri di una tribù centro-asiatica convertita all’ebraismo nei secoli VIII e IX. Di qui un’avversione del «movimento dell’identità» di origini anglo-israelite contro Israele e i suoi legami con gruppi antisemiti e neo-nazisti.
Ma – se questo filone dell’anglo-israelismo domina negli Stati Uniti – nel Nord Europa è ancora presente un filone più antico, per cui gli ebrei così come oggi li conosciamo sono veri eredi della tribù di Giuda, in attesa di ricongiungersi con i fratelli anglosassoni e scandinavi delle tribù perdute. Chi mantiene questa visione considera dunque i nord-europei fratelli degli ebrei e, ben lungi dall’essere antisemita, difende in modo molto acceso l’ebraismo e lo Stato d’Israele.
Secondo il suo libro, il terrorista nel 2002 avrebbe fondato con altri a Londra un ordine neo-templare che si affianca ai tanti che già esistono, i Poveri Commilitoni di Cristo del Tempio di Salomone (PCCTS), ispirato non solo ai templari cattolici del Medioevo ma soprattutto ai gradi templari della massoneria – un’organizzazione di cui Breivik cui loda il «ruolo essenziale nella società», pur considerandola incapace di passare alla necessaria azione militare – e aperto a «cristiani, cristiani agnostici e atei cristiani», cioè a tutti coloro che riconoscono l’importanza delle radici culturali cristiane, «ma anche di quelle ebraiche e illuministe» nonché «nordiche e pagane», per opporsi ai veri nemici che sono l’islam e l’immigrazione.
Tra questi riferimenti eclettici, il cristianesimo non è dominante. Cita moltissimi autori, ma il suo padre spirituale è l’anonimo blogger norvegese anti-islamico «Fjordman», che nel 2005 aveva un milione di lettori ma che chiuse il suo blog senza essere mai identificato. Breivik ripubblica un suo scritto secondo cui dopo il Medioevo il cristianesimo – i cui unici aspetti positivi erano di origine pagana – è diventato per l’Europa «una minaccia peggiore del marxismo».
I «giustizieri templari» di Breivik dovrebbero operare in tre fasi di «guerra civile europea». Nella prima (1999-2030) dovrebbero risvegliare la coscienza addormentata degli europei mediante «attacchi shock di cellule clandestine», scatenando «gruppi di individui che usano il terrore»: gruppi piccoli, anche di una o due persone. Nella seconda (2030-2070) si dovrebbe passare alla guerriglia armata e ai colpi di Stato. Nella terza (2070-2083), alla vera guerra contro gli immigrati musulmani. Breivik è consapevole che gli attacchi della prima fase trasformeranno coloro che li compiranno in terroristi odiati da tutti: ma questa è la forma di «martirio templare» cui si dice disposto.
Obiettivi degli «attacchi shock» sono i partiti politici: i laburisti norvegesi anzitutto, ma sono segnalati anche quattro partiti italiani (PDL, PD, IDV, UDC) che boicotterebbero in modo diverso la guerra all’islam e all’immigrazione. In Italia ci sarebbero sessantamila «traditori» da colpire, anche attraverso attacchi alle raffinerie per sconvolgere l’assetto energetico italiano. Sedici raffinerie italiane, da Trecate (Novara) a Milazzo, sono indicate come obiettivi strategici. Anche su Papa Benedetto XVI ci sono frasi minacciose. Sempre secondo il libro 2083, il numero di potenziali simpatizzanti italiani sarebbe pure di sessantamila: ma questi non si troverebbero né nella Lega né ne La Destra, che Breivik ha esaminato ritenendo le loro critiche anti-immigrazione troppo timide e dunque alla fine «controproducenti». Poiché ne sono uno dei Rappresentanti, mi inquieta anche la riproduzione di un articolo che indica l’OSCE (Organizzazione per la Sicurezza e la Cooperazione in Europa) come un organismo internazionale particolarmente filo-islamico e pericoloso.
La domanda forse più importante è se quando Breivik riferisce che il suo ordine di giustizieri templari conta membri in vari Paesi europei ed è in contatto con quelli che il mondo chiama «criminali di guerra» serbi seguaci di Radovan Karadzic, che per lui invece sono eroi che hanno cercato di liberare i Balcani dall’islam, sta scrivendo un romanzo nello stile dello svedese Stieg Larsson (1954-2004) o descrivendo una realtà. Altri particolari autobiografici del libro che sembravano improbabili – la presenza nella sua famiglia di diplomatici, la frequentazione da ragazzo di scuole di élite – sono stati confermati dalla polizia norvegese. La stessa polizia dovrà verificare se la nascita dell’ordine neo-templare, i contatti con i criminali di guerra serbi e un viaggio in Liberia per farsi addestrare da uno di loro, «uno dei più grandi eroi europei», prima di fondare l’ordine con otto compagni a Londra nel 2002 sono frammenti dell’immaginazione di Breivik o episodi realmente accaduti. Quello che è certo è che un buon terzo del suo libro – un vero e proprio manuale del terrorista, corredato da un diario sulla preparazione dell’attentato – rivela dettagliate conoscenze in materia di armi, esplosivi, la nuova tecnica terroristica chiamata «open source warfare», che può essere messa in opera anche da gruppi piccolissimi, e l’abbigliamento antiproiettile – calzini compresi, dettaglio spesso trascurato e cui Breivik dedica parecchie pagine – difficili da ottenere, anche se Internet fa miracoli, da parte di qualcuno che non ha fatto neppure il servizio militare.
Breivik scrive sempre in tono paranoico. Ma – se vogliamo, come si dice, trovare un metodo nella sua follia – dobbiamo cercarne il filo conduttore principale in un populismo anti-islamico che finora aveva conosciuto raramente forme violente, e uno secondario in una solidarietà pressoché mistica fra l’identità nordica e quella ebraica e israeliana, che ha le sue radici in antiche teorie esoteriche e massoniche di cui Breivik è un cultore. L’unica cosa certa è che il cristianesimo – «fondamentalista» o no – c’entra ben poco, se non come uno fra i tanti improbabili alleati che il terrorista immaginava di reclutare per la sua battaglia violenta contro l’immigrazione islamica.
quinta-feira, 7 de abril de 2011
Los ídolos de la modernidad - Entrevista de Michel Schooyans por Christophe Geffroy
para La Nef (Paris), nº 225, abril 2011, pp. 2º s.
Traducción a cargo de la Dra Beatriz de Gobbi
1) Usted tituló uno de sus libros precedentes La deriva totalitaria del liberalismo : ¿podría explicar lo que usted entiende por ello ?
Cuando hemos asistimos al fracaso del sistema soviético de gobierno, somos testigos de la emergencia de una tendencia totalitaria resultante de la ideología liberal. Cuando examinamos las dos ideologías –la comunista por un lado, la liberal por otro lado– constatamos que a primera vista hay una gran diferencia entre las dos. En realidad, las dos ideologías tienen una característica común: ellas exaltan la lucha, la supervivencia del más apto. De donde la audiencia de autores como Peter Singer. En el sistema comunista, la lucha de clases consagra la victoria del más fuerte. Pero cuando miramos lo que pasa en la ideología liberal, encontramos la misma dinámica, la de la competencia desenfrenada y de la supervivencia. El mercado subsiste pero importantes instrumentos que deberían regularlo están detenidos. Este no es más una realidad humana con sus intercambios y sus leyes. Es un campo de batalla donde se oponen las fuerzas de los más débiles y las de los más potentes. Los que tienen el derecho de sobrevivir, son los que tienen la capacidad de consumir y de producir.
2) En dos libros siguientes (El Evangelio frente al desorden mundial y La cara oculta de la ONU), usted denuncia particularmente la nueva concepción de los derechos del hombre preconizada por la ONU : ¿ es siempre de actualidad y podría usted explicarnos sucintamente lo que está en juego?
Hemos entrado en una nueva revolución cultural. La ONU está instalando una concepción nueva del derecho. Las verdades fundadoras de la ONU concernientes a la centralidad del hombre en el mundo, expuestas en la Declaración de 1948, son poco a poco desactivadas. Según la nueva concepción onusiana del derecho, ninguna verdad sobre el hombre se impone a todos los hombres. Los derechos del hombre ya no son reconocidos como verdades ante las cuales uno se inclina; son el objeto de procedimientos, de decisiones consensuales. Nosotros negociamos y, al término de un procedimiento pragmático, decidimos, por ejemplo, que el respeto de la vida se impone en tales casos pero no en otros, que la eutanasia debe ser liberalizada, que las uniones homosexuales tienen los mismos derechos que la familia monógama y heterosexual, etc. Así nacen los así llamados « nuevos derechos del hombre », siempre renegociables al gusto de los intereses cambiantes de los que pueden hacer prevaler su voluntad.
Para aclimatar esos « nuevos derechos » y sobre todo la concepción del derecho que les es subyacente, dos ejes de acción deben ser privilegiados. Hay en primer lugar que debilitar a las naciones soberanas, porque ellas están normalmente en primera línea cuando se trata de proteger los derechos inalienables de sus ciudadanos. A continuación, en las asambleas internacionales, hay que obtener el más amplio consenso posible. Una vez adquirido, el consenso puede ser invocado para hacer adoptar convenciones internacionales, pactos o protocolos, que adquirirán fuerza de ley en los Estados que los ratificaron. Así se constituye poco a poco un derecho internacional puramente positivista y piramidal, inspirado en Kelsen. A este derecho, y a él solo, le incumbirá validar los derechos nacionales particulares.
3) El mito de la superpoblación siempre resiste: ¿ qué se puede responder hoy día a los que continúan a temer la superpoblación, pretexto a veces fácil para imponer programas contraceptivos, e incluso de aborto ?
Lo que se ignora demasiado frecuentemente, es que la gran causa del aumento de la población, es el aumento de la esperanza de vida. En todas partes del mundo, los hombres y las mujeres viven hoy en día más tiempo que hace 50 o 100 años. Los hombres que hoy viven hasta 80 años ocupan la tierra dos veces más tiempo que los que, antiguamente, podían esperar vivir 40 años. Este aumento resulta de un mejoramiento general de las condiciones de vida y en particular de los progresos de la medicina.
Además, a pesar de lo que se oculta generalmente, se observa actualmente, en todas las partes del mundo, una tendencia a la baja de la fecundidad. Ya en 1997, la División de la Población de la ONU reconoció este hecho. La fecundidad es el número medio de hijos que una mujer tiene durante el período fecundo de su vida, de 15 a 49 años. El número medio de hijos por mujer disminuye en el mundo entero. Constatemos: la población mundial está distribuida sobre más de 200 países. En más de un tercio de esos países, el índice de fecundidad es de 2,1 hijos por mujer, o incluso menos. Para que una población se renueve, es necesario en efecto que cada mujer tenga al menos 2,1 hijos. A término, esta situación pone en peligro en futuro de la humanidad.
4) El tema del desarrollo sostenible es hoy en día mencionado en todos los discursos políticos. Mucha gente propaga declaraciones alarmistas con respecto al medio ambiente. Algunos llegan hasta a proponer permisos de procrear…
Actualmente, es a menudo en nombre de la « superpoblación » que se invoca la noción de desarrollo sostenible para asegurar que la tierra está superpoblada. Para respetar el medio ambiente, habría que definir ciertas cuotas de hombres admitidos a existir. No se podría superar un cierto número de habitantes sobre la tierra, porque esta no sería capaz de soportar una población mundial que llegue a saturación. Ahora bien este tipo de visión maltusiana está desprovista de fundamento científico. Nadie está en condiciones de fijar límites a la creatividad humana. Los hombres tienen una capacidad de invención indefinida e indefinible, muy palpable en el dominio alimentario. Tambien en materia de energía, se dice que el petróleo va a agotarse; ello es probable. Pero ¿cuándo? Observemos que los hombres no siempre conocieron el petróleo ni vivieron con este, y que en segundo lugar, el hombre probó que era capaz de descubrir y de explotar nuevas fuentes de energía.
En resumen, la evolución de dos indicadores demográficos mayores, la esperanza de vida y la fecundidad, confirma que no hay peligro de « explosión » demográfica. Lo que, en cambio, justifica una viva preocupación, es el aumento en nuestras sociedades de la proporción de ancianos en relación a los jóvenes.
5) En Los ídolos de la modernidad, usted escribe que « la modernidad aparece como la edad de oro del mito del progreso » : a pesar de la crisis, ¡ este mito parece todavía tenaz ! ¿ Dónde estamos hoy y cómo alumbrar a nuestros contemporáneos sobre las calles sin salida donde nos llevan las utopías de ese « mito del progreso » ?
Dopado por los descubrimientos en el dominio de las ciencias fisicoquímicas, después biomédicas, el hombre moderno desarrolló una creencia en el carácter inevitable del progreso entendido como avance de los conocimientos y del bienestar del hombre. La idea de misterio es rechazada. Las verdades religiosas son prejuicios. Grotius ya había excluido a Dios de las relaciones entre naciones, por motivo de que las religiones son causa de guerras. En adelante, Dios es excluido de la investigación científica. Su existencia o su inexistencia son cuestiones sin interés, « metafísicas ». La religión sólo tiene para ofrecer un revoltijo de prejuicios. Apoyados por ciertos « filósofos », esos descubrimientos instalan la convicción que nada puede escapar a la comprensión de la razón humana. La idea de misterio es rechazada. El progreso está así, pues, pensado en términos estrictamente inmanentistas. El mundo es un caos: ¡afortunadamente que el hombre esta ahí para poner allí el orden! El hombre va en fin a hacer progresos, gracias a sus solas fuerzas, gracias a lo que él tiene ya en mente en los diferentes dominios del saber y las diferentes esferas del actuar. Por sus propios medios, los hombres – o al menos algunos de entre ellos – van hasta acceder a la Luz. De donde el surgimiento de nuevos cientismos que prometen resolver los problemas de sentido que ni la religión ni la metafísica habían podido resolver. A esos hombres iluminados cabrá la misión de guiar la sociedad humana hacia el bienestar y la felicidad.
Fundamentalmente, esta concepción del progreso está muy presente en los QG de la gobernanza mundial. Ella está en el origen de una tecnocracia altiva, que no tiene consideración ni por los ciudadanos, ni por las naciones soberanas. Hoy día no obstante, la mayor parte de los sabios abandonó la concepción inmanentista del progreso. A la inversa de esta, los hombres de hoy piensan que hay un orden en el mundo, y que somos capaces de descubrir este orden poco a poco.
6) Finalmente, el gran problema de Occidente, no es simplemente el rechazo de Dios, con todo lo que esto implica ?
La indiferencia frente a la verdad se volvió una de las características de las sociedades occidentales. « Todas las verdades se valen » : es el « pluralismo », que se llamaba a veces « tolerancia doctrinal », que va de par con el agnosticismo de principio. Esta indiferencia es hoy día la debilidad mayor de nuestras sociedades. Para suplir esta debilidad, se recurre a un truco : la regla de la mayoría. Lo que no debería ser sino que una regla de funcionamiento se vuelve la referencia ultima para fundar las normas jurídicas. Se pide todo a la sola voluntad de la mayoría. Triunfo póstumo de Rousseau e imperio de la voluntad general, en un sentido. A esta mayoría se le atribuye la capacidad de asegurar a las leyes una « santidad » civil, en virtud de la cual, para ser buen ciudadano, hay que respetar incondicionalmente la ley, a pena de ser acusado de insociabilidad y condenado como tal. Ya no hay más lugar para una instancia superior que pueda ser invocada para contestar la ley, cualquiera que ella sea. La relación se vuelve así aleatoria entre la ley positiva y el requerimiento de justicia.
7) ¿ Este rechazo de Dios es inherente a la modernidad ? Dicho de otra forma, la modernidad caracterizándose por la emancipación del hombre de toda tutela superior (ley natural, ley divina), ¿ el rechazo de Dios no es necesario para que el hombre sea el amo ?
Muchos de nuestros contemporáneos creen que Dios es un obstáculo a su felicidad. Dios sería una traba a la libertad humana. Esos hombres rechazan la idea de dependencia; ellos rechazan a priori la idea de creación. Para ellos, ser creado, es vivir en la dependencia, y vivir en la dependencia, es ser esclavo. Al esclavo, por tanto, de matar al amo. En esta perspectiva, ver en la creación la primera revelación es en adelante desprovisto de sentido. Ver en el ser humano la imagen de Dios es igualmente desprovisto de sentido. La única ley que debe ser seguida, es la de la naturaleza entendida en sentido puramente material. Ahora bien esta naturaleza es violenta : ella selecciona eliminando los menos aptos. Es a esta naturaleza, exaltada en la Carta de la Tierra y celebrada bajo el vocablo de Gaïa, que los hombres deben en adelante someterse pues ellos son el producto de una evolución puramente material, y ellos retornarán a la tierra en una muerte definitiva. La cultura de la muerte comenzó cuando los hombres decretaron la muerte del Padre. Ello permite comprender que esta cultura es una rebelión contra Dios y contra el hombre que es su imagen.
8) ¿ Cómo una democracia pluralista y laica puede "integrar" a Dios ?
Comencemos por deshacer la confusión, sabiamente mantenida, que pesa sobre las palabras laicismo y laicidad. El laicismo, es en primer lugar una doctrina integralmente racionalista que intenta destruir toda creencia religiosa. Es también un conjunto de movimientos que se activan a generalizar ce racionalismo religioso. Por laicidad, se entiende la separación de las dos esferas, política y religiosa. Hace mucho tiempo que, en nuestras sociedades occidentales, el poder político no invade el poder religioso, ni vice-versa.
Es sobre el fondo de esta distinción entre laicismo y laicidad que surge la cuestión de la democracia. Las grandes declaraciones de los derechos del hombre fueron proclamadas por el poder político. Esos documentos, de los cuales varios invocan a Dios, son fundadores de la democracia moderna, que se define esencialmente por el reconocimiento, por el cuerpo social entero, del derecho de todo hombre a vivir, y a vivir en la dignidad. Ahora bien esta concepción de la democracia se acerca al fundamento del cristianismo: todos los seres humanos son hijos del mismo Padre, y por ello mismo son todos iguales en dignidad. Sobre esta base, un diálogo constructivo puede abrirse entre las diferentes religiones monoteístas y con ciertos ateos a fin de combatir la barbarie. Cuando se hace vacilar el reconocimiento de esta dignidad, se corre peligro de volver a los privilegios, a las injusticias y a las crueldades de los siglos de hierro.
9) Una de las consecuencias de la emancipación del hombre es la locura que caracteriza las costumbres con todos los ataques contra la familia que resultan de ello, tema que usted abordó frecuentemente : ¿ qué se puede hacer hoy día contra esta evolución deletérea que parece como inevitable ? ¿ Qué signos de esperanza ve usted ?
Mucha gente comienza a tener un sentimiento de hastío frente a legislaciones que exaltan las pasiones y los intereses individuales. Si la gente es tan feliz como se lo asegura en nuestra sociedad permisiva, ¿cómo explicar el aumento del número de suicidios, en particular entre los jóvenes? A fuerza de querer agradar a los individuos, el Estado crea situaciones de precariedad a las cuales es incapaz de aportar una solución. Observen simplemente la miseria engendrada por la depreciación de la familia por el Estado. Los Estados legislan y dan a pensar que los deseos de los hombres coinciden con sus derechos. Hay que volver a la concepción personalista del hombre, es decir del hombre abierto al prójimo, consciente de lo que él puede ofrecer al prójimo y recibir del prójimo. No hay solución milagro fuera de una vuelta a la verdad. Para construir una civilización del amor, es necesario que redescubramos que, en el plan de Dios, el hombre es el pastor del hombre.
Traducción del francés a cargo de la Dra Beatriz de Gobbi, Bioquímica, Universidad de Buenos Aires.
Referencias a los libros citados de Michel Schooyans
La dérive totalitaire du libéralisme, Livre de 352 pp., 2e éd., Ouvrage honoré d'une Lettre personnelle de SS. le Pape Jean-Paul II, Paris, Éd. Marne et Éd. l'Emmanuel, 1995, ISBN: 2-7289-075-4.
L'Évangile face au désordre mondial, Préface du Cardinal Joseph Ratzinger, Livre de 346 pp., Paris, Éd. Fayard; édition revue en 1998, ISBN: 2-213-59878-9.
The Gospel Confronting World Disorder, Preface by Cardinal Joseph Ratzinger, Livre de 236 pp., Traduction anglaise de L'Évangile face au désordre mondial, par John H. Miller, St Louis MO, Central Bureau, Catholic Central Verein of America, 1999; ISBN: 1-887567-09-7.
El Evangelio frente al desorden mundial, Préface du Cardinal Joseph Ratzinger, Traduction espagnole de L'Évangile face au désordre mondial, par Patricia Straulino, México, Éd. Diana, 2000; 358 pp. ISBN: 968-13-3266-0.
Nuovo disordine mondiale, Traduction italienne de L'Évangile face au désordre mondial [1997], par Alessandra Ruzzon, Préface du Cardinal Joseph Ratzinger, Milan, Éd. San Paolo, 2000, 318 pp. ISBN: 88-215-4249-l.
O Evangelho perante a Desordem Mundial, Prefácio do Cardeal Joseph Ratzinger, Tradução portuguesa por Henrique Barrilaro Ruas, Lisbonne, Éd. Grifo, 2000, 404 pp. ISBN 972-8178-38-7.
La Face cachée de l'ONU, Ouvrage de 283 pp., Paris, Éd. Le Sarment/Fayard, 2000. ISBN: 2-866-79302-l.
The Hidden Face of the United Nations, Traduction en anglais US, par John H. Miller, de La Face cachée de l’ONU, St Louis, MO, Éd. Central Bureau, CCVA, 2001, 188 pp. ISBN: 1-887567-18-6.
La cara oculta de la ONU, Traduction espagnole, par Patricia Straulino, de La face cachée de l'ONU (Paris, 2000), México DF, Éd. Diana, 2002; ISBN: 968-13-3411-6.
Ukryte oblièze ONZ, Traduction polonaise de La Face cachée de l'ONU, Torún, Wydawnictwo Wyzszej Szkoly Kultury Spolecznej i Medialnej w Toruniu, ul. św Józefa 23/35, 87-100 Torún, T. 004856.610.72.08; T/F. 004856.610.72.73. ISBN: 83-89124-02-5.
Le terrorisme à visage humain, livre de 225 pp. Préface du Cardinal López Trujillo, deuxième édition, revue et augmentée, Paris, Éd. François-Xavier de Guibert, 2008; ISBN 978 2 7554 0245 2. En collaboration avec Anne-Marie Libert.
Terrorismo dal volto umano, en collaboration avec Anne-Marie Libert, traduction italienne par Lorenzo Fazzini, Sienne, Éd. Cantagalli, 2009. ISBN 978-88-8272-473-3.
Les idoles de la modernité. Entretiens, Ouvrage de 283 pp., Paris, Éd. Lethielleux, 2010. ISBN : 978-2-24962-203-8.
Conversazioni sugli idoli della modernità, Traduction italienne par Maria Luisa Buratti Bologne, Edizioni Studio Domenicano, Coll. Le Frecce, 2010, 242 pp., ISBN 978-88-7094-750-2.
Contact :
Louvain-la-Neuve, abril 2011.
© Michel Schooyans, 2011.