Manfred Gerstenfeld cita lo studioso James Parkes il quale, analizzando il conflitto tra cristiani ed ebrei nei durante i primi otto secoli dell’era cristiana, è giunto alla conclusione che i concetti teologici cristiani hanno gettato, già nei primi tre secoli, le fondamenta dell’odio.
Regarding modern anti-Semitism, Parkes asserted, “If on the ground so carefully prepared, modern anti-Semites have reared a structure of racial and economic propaganda, the full responsibility still rests with those who prepared the soil, created the deformation of the people and so made these ineptitudes credible.” (J. Parkes, citato da M.G. p. 188)
Con il Concilio Vaticano II viene rimossa l’accusa di deicidio che ha pesato per secoli nei confronti degli ebrei. Anche se già Paolo VI, successore di Giovanni XXIII, si mostra alquanto più tiepido, meno disposto a eliminare alcune chiusure all’ interno della Chiesa.
Nostra Aetate was not a complete exculpation of the Jews. It said that the guilt for the death of Jesus belonged to the Jewish leadership of two thousand years ago but did not carry through to the Jewish people of today. It has nonetheless been a crucial instrument in the fight against Catholic anti-Semitism. This type of anti-Semitism, after all, was the most powerful and extensive or pervasive form of hostility towards Jews, at least before the Russian progroms and the Nazi mass murder of the Jews in the twentieth century. (R. Wistrich, citato da M. G. p. 188-189)
Almost fifty years after Nostra Aetate declaration, Catholic anti-Semitism continues in many places. The Vatican and many senior Catholic leaders make efforts to fight it, but these do not necessarily focus on the most severe cases. (p.189)
Manfred Gerstenfeld, The war of a million cuts.The struggle against the delegitimization of Israel and the Jews, and the grouth of new anti-semitism