Antisemitism

Parte a seriei despre
Discriminare

Forme generale de discriminare
Sex • Rasă • Orientare sexuală • Religie • (Diz)abilitate • Limbă • Vârstă • Specie
Forme specifice de discriminare
Antisemitism • Aporofobie • Homofobie • Heterofobie • Xenofobie • Transfobie • Serofobie • Heterosexism • Misoginie • Misandrie • Antițigănism • Islamofobie • Anticreștinism • Rasism ecologic • Discriminare sexuală la muncă
Discriminarea în România
Rasismul • Discriminarea romilor • Holocaustul în România • Antisemitismul • Antimaghiarism • Robia • Drepturile omului • Drepturile LGBT • Violența domestică • Discriminarea privind încredințarea minorilor
Manifestări
Purificare etnică • Persecutare • Pogrom • Conflict etnic • Genocid • Holocaust • Sclavie • Infracțiune motivată de ură • Violența împotriva persoanelor LGBT • Mutilare genitală • Violența împotriva femeilor • Violență sexuală • Hărțuire sexuală • Blamarea victimei • Avort selectiv • Vânătoare de vrăjitoare
Politici
Separatism • Apartheid • Legile de la Nürnberg • Căsătorii între persoane de același sex • Diferența de venit dintre bărbați și femei • Numerus clausus • Listă neagră
Metode de prevenire
Toleranță • Acțiune afirmativă • Drepturile omului • Drepturile animalelor • Autodeterminare • Desegregare • Intersecționalitate • Feminism • Multiculturalism • Integrare rasială • Integrare socială • Asimilare culturală
Vezi și
CNCD • ACCEPT • Deceniul de incluziune a romilor • Eugenism • Corectitudine politică
editează

Antisemitismul este o atitudine (educațională, politică, socială, religioasă, etc.) ostilă față de evrei exclusiv, pentru că sunt evrei. Termenul („Antisemitismus”) a fost lansat în 1879 de jurnalistul german Wilhelm Marr (1819-1904) într-o broșură propagandistă antisemită^[1]. Antisemitismul se propagă sub diverse forme: scrisuri și învățături religioase care proclamă fie, că evreii sunt deicizi (că „l-au omorât pe Cristos”) fie, inferioritatea lor ca rasă, fie, pentru „lipsa lor de umanitate și pericolul pe care îl constitue pentru popoarele în cadrul cărora trăiesc”, de exemplu, cartea lui Martin Luther „Evreii și minciunile lor”, carte în care Luther scria că evreii sunt otrăvitori de fântâni și ucigași de copii creștini răpiți sau, alt exemplu, predicile (Omiliile) lui Ioan Gură de Aur (Hrisostom), în care acesta instiga și cita pe cei care instigau la ură religioasă contra evreilor.^[2]^[3]^[4]^[5]^[6]^[7] Antisemitismul include opinii stereotipe și prejudecăți care pot merge de la încercarea de a-i discrimina, izola și oprima pe evrei, până la violența fizică contra lor.

Antisemitismul este o formă de rasism, de xenofobie, de intoleranță etnico-religioasă.

Pentru unii autori, precum François de Fontette, antisemitismul nu este o ură ventrală, într-o permanentă căutare de pretexte, ci trebuie delimitat de critica academică a iudaismului, demers fără de care cea mai mare parte din literatura modernă de istoria religiilor, cea din statul Israel contemporan inclusiv, ar fi și ea „antisemită”. Cum a declarat în parlamentul francez deputatul evreu Alfred Naquet, dacă antisemitismul ar însemna doar discuția pe tema și respingerea dogmei religiei iudaice, atunci chiar și evreii seculari - cum era el însuși - ar fi și ei „antisemiți”^[8].

^ Wilhelm Marr, Der Sieg des Germanenthums über das Judenthum – Vom nichtconfessionellen Standpunkt aus betrachtet („Victoria germanității asupra evreimii. Privită din punct de vedere neconfesional”), broșură de propagandă, Berlin, februarie 1879. Publicația a ajuns în același an la ediția a 12-a (douăsprezecea)
^ Saint John Chrysostom (c.347-407) Eight Homilies Against the Jews Arhivat în 14 august 2014, la Wayback Machine.. „While in their writings Hilary and Eusebius introduced the pagan world to this strange version of Jewish history, Chrysostom expressed similar theories with much greater violence from his pulpit at Antioch. In eight sermons which he delivered in 387 he speaks with a bitterness and lack of restraint unusual even in that place and century {PG Vol 97). If it were not for the exegetical background which has already been shown, it would be impossible to explain, let alone excuse, his tone. Christianity was no longer in any danger. He himself had not, like Athanasius, ever known any persecution from the Jews, and the period of trial under Julian had been very short. Even had they been a menace in old times, the rich and powerful Jewish community of Antioch was now hemmed in, like every other, by numerous imperial edicts issued under Christian inspiration. Moreover, Chrysostom was a man whose character excited the admiration of his contemporaries. If he was hated by politicians for his unswerving firmness, he was loved by the multitudes, and his commentaries on the gospels are still read and studied in the Orthodox Church because of their deep spiritual beauty.

Such was the man who in eight sermons covering more than a hundred pages of closely printed text, has left us the most complete monument of the public expression of the Christian attitude to the Jews in the century of the victory of the Church. In these discourses there is no sneer too mean, no gibe too bitter for him to fling at the Jewish people. No text is too remote to be able to be twisted to their confusion, no argument is too casuistical, no blasphemy too startling for him to employ; and, most astonishing of all, at the end he turns to the Christians, and in words full of sympathy and toleration he urges them not to be too hard on those who have erred in following Jewish practices or in visiting Jewish synagogues. Dealing with the Christians, no text which urges forgiveness is forgotten: dealing with the Jews only one verse of the New Testament is omitted: Father, forgive them, for they know not what they do'. ” Citat din James Parkes: The Conflict of the Church and the Synagogue: A Study in the Origins of Antisemitism, (New York: JPS, 1934).
^ John Chrysostom, Discourses against Judaizing Christians, translated by Paul W. Harkins. The Fathers of the Church; v. 68 (Washington: Catholic University of America Press, 1979)
^ Walter Laqueur, The Changing Face of Antisemitism: From Ancient Times To The Present Day, (Oxford University Press: 2006), p. 48. ISBN 0-19-530429-2. 48
^ Yohanan (Hans) Lewy, "John Chrysostom" in Encyclopaedia Judaica (CD-ROM Edition Version 1.0), Ed. Cecil Roth (Keter Publishing House: 1997). ISBN 965-07-0665-8.
^ Brustein, William I. (2003). Roots of Hate: Anti-Semitism in Europe before the Holocaust. Cambridge University Press. ISBN 0-521-77308-3, p. 52. Citat: „Thus begins the Christian conception of the collective responsibility of Jews for the death of Jesus - a conception that would gain momentum in the sermons and writings of the late fourth century Christian father John Chrysostom, bishop of Antioch. John held the Jews responsible for Christ's murder and added that they continue to rejoice in the death of the Christian Savior.”
^ Kaufmann Kohler, Louis Ginzberg, CHRYSOSTOMUS, JOANNES, JewishEncyclopedia.com. Citat: „He tries to convince his hearers that it is the duty of all Christians to hate the Jews (ib. vi. 7; ed. Migne, i. 854), and declares it a sin for Christians to treat them with respect.”
^ „Si l’antisémitisme consistait uniquement dans la discussion et dans la réfutation du dogme, des idées maîtresses de la religion juive, je vous déclare très franchement que je serais moi-même un antisémite.” – Histoire de l'Antisémitisme, François De Fontette, Que Sais-Je?, Presses Universitaires de France, 1982, p.5

[1] Wilhelm Marr, Der Sieg des Germanenthums über das Judenthum – Vom nichtconfessionellen Standpunkt aus betrachtet („Victoria germanității asupra evreimii. Privită din punct de vedere neconfesional”), broșură de propagandă, Berlin, februarie 1879. Publicația a ajuns în același an la ediția a 12-a (douăsprezecea)

[2] Saint John Chrysostom (c.347-407) Eight Homilies Against the Jews Arhivat în 14 august 2014, la Wayback Machine.. „While in their writings Hilary and Eusebius introduced the pagan world to this strange version of Jewish history, Chrysostom expressed similar theories with much greater violence from his pulpit at Antioch. In eight sermons which he delivered in 387 he speaks with a bitterness and lack of restraint unusual even in that place and century {PG Vol 97). If it were not for the exegetical background which has already been shown, it would be impossible to explain, let alone excuse, his tone. Christianity was no longer in any danger. He himself had not, like Athanasius, ever known any persecution from the Jews, and the period of trial under Julian had been very short. Even had they been a menace in old times, the rich and powerful Jewish community of Antioch was now hemmed in, like every other, by numerous imperial edicts issued under Christian inspiration. Moreover, Chrysostom was a man whose character excited the admiration of his contemporaries. If he was hated by politicians for his unswerving firmness, he was loved by the multitudes, and his commentaries on the gospels are still read and studied in the Orthodox Church because of their deep spiritual beauty.

Such was the man who in eight sermons covering more than a hundred pages of closely printed text, has left us the most complete monument of the public expression of the Christian attitude to the Jews in the century of the victory of the Church. In these discourses there is no sneer too mean, no gibe too bitter for him to fling at the Jewish people. No text is too remote to be able to be twisted to their confusion, no argument is too casuistical, no blasphemy too startling for him to employ; and, most astonishing of all, at the end he turns to the Christians, and in words full of sympathy and toleration he urges them not to be too hard on those who have erred in following Jewish practices or in visiting Jewish synagogues. Dealing with the Christians, no text which urges forgiveness is forgotten: dealing with the Jews only one verse of the New Testament is omitted: Father, forgive them, for they know not what they do'. ” Citat din James Parkes: The Conflict of the Church and the Synagogue: A Study in the Origins of Antisemitism, (New York: JPS, 1934).

[3] John Chrysostom, Discourses against Judaizing Christians, translated by Paul W. Harkins. The Fathers of the Church; v. 68 (Washington: Catholic University of America Press, 1979)

[4] Walter Laqueur, The Changing Face of Antisemitism: From Ancient Times To The Present Day, (Oxford University Press: 2006), p. 48. ISBN 0-19-530429-2. 48

[5] Yohanan (Hans) Lewy, "John Chrysostom" in Encyclopaedia Judaica (CD-ROM Edition Version 1.0), Ed. Cecil Roth (Keter Publishing House: 1997). ISBN 965-07-0665-8.

[6] Brustein, William I. (2003). Roots of Hate: Anti-Semitism in Europe before the Holocaust. Cambridge University Press. ISBN 0-521-77308-3, p. 52. Citat: „Thus begins the Christian conception of the collective responsibility of Jews for the death of Jesus - a conception that would gain momentum in the sermons and writings of the late fourth century Christian father John Chrysostom, bishop of Antioch. John held the Jews responsible for Christ's murder and added that they continue to rejoice in the death of the Christian Savior.”

[7] Kaufmann Kohler, Louis Ginzberg, CHRYSOSTOMUS, JOANNES, JewishEncyclopedia.com. Citat: „He tries to convince his hearers that it is the duty of all Christians to hate the Jews (ib. vi. 7; ed. Migne, i. 854), and declares it a sin for Christians to treat them with respect.”

[8] „Si l’antisémitisme consistait uniquement dans la discussion et dans la réfutation du dogme, des idées maîtresses de la religion juive, je vous déclare très franchement que je serais moi-même un antisémite.” – Histoire de l'Antisémitisme, François De Fontette, Que Sais-Je?, Presses Universitaires de France, 1982, p.5

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