La questione è molto complessa: se la crocefissione non ci fosse stata, Dio non si sarebbe riconciliato con il genere umano dopo il peccato originale, il Paradiso sarebbe vuoto e si potrebbe al massimo aspirare a un posto nel Limbo, che, a meno di non essere grandissimi uomini (o donne), non offre il massimo del comfort e della felicità.
Per la teologia cristiana, Gesù è l’agnello che deve essere sacrificato per placare un Dio molto vendicativo, ma allo stesso tempo tanto generoso da offrire la sua vita, nella sembianza del figlio, per ristabilire l’alleanza con l’uomo. A compiere questo sacrificio, legittimo e necessario, la Provvidenza divina ha designato l’Impero romano, voluto da Dio per garantire la pace sulla terra e permettere al cristianesimo di diffondersi, ma, soprattutto, divenire lo strumento dell’ira divina che può essere placata solo, appunto, con il sacrificio di Gesù, Dio che si è fatto uomo.
Per raccontare questa vicenda Dante, in Paradiso, nel cielo di Mercurio, sceglie l’imperatore Giustiniano. Imperatore bizantino dal 527, cristiano, prima eretico poi convertitosi al cattolicesimo, ha raccolto tutta la legislazione romana nel Corpus Juris Civilis, uno dei fondamenti del diritto occidentale moderno. L’imperatore racconta la storia dell’Aquila, simbolo dell’Impero, designata con la perifrasi ‘l segno che parlar mi face.
(Paradiso, Canto VI, 82-90)
<<Ma ciò che ‘l segno che parlar mi face
fatto avea prima e poi era fatturo
per lo regno mortal ch’a lui soggiace,
diventa in apparenza poco e scuro,
se in mano al terzo Cesare si mira
con occhio chiaro e con affetto puro;ché la viva giustizia che mi spira,
li concedette, in mano a quel ch’i’ dico,
gloria di far vendetta a la sua ira.>>
Dice Giustiniano: tutto ciò che l’Aquila (l’Impero) ha fatto e avrebbe fatto perde importanza, diventa poco e scuro, se si guarda alla straordinaria impresa compiuta quando era in mano al terzo Cesare (Tiberio). L’impero ha ottenuto dalla divina giustizia la gloria di vendicare la sua ira. E’ stato infatti lo stato romano, rappresentato dal prefetto romano della Giudea Ponzio Pilato, che intorno al 30 ha eseguito la sentenza di morte contro Gesù. Romani erano i soldati che lo hanno posto sulla croce. Quindi è grazie a Roma se Dio, finalmente placato, ha riallacciato il suo patto con l’uomo.
Ma non è finita qui
(Paradiso, Canto VI, 91-93)
<<Or qui t’ammira in ciò ch’io ti replìco:
poscia con Tito a far vendetta corse
de la vendetta del peccato antico.>>
Giustiniano stesso è consapevole che le parole successive susciteranno l’ammirazione (la sorpresa) di Dante. Quella crocefissione doveva essere giustamente vendicata. E sarà un altro imperatore a farlo: Tito, che nel 70, dopo un lungo e terribile assedio, distrusse la città e il tempio di Gerusalemme. Gli ebrei ricordano quell’evento ancora oggi nell’annuale ricorrenza della Tisha BeAv, che commemora il giorno più triste nella storia ebraica.
Ma come è possibile che lo stesso evento sia giudicato in modo così radicalmente opposto ? Giustiniano non aggiunge altro, perché sa che il dubbio di Dante sarà chiarito da Beatrice. Infatti nel canto settimo Beatrice che non solo è la donna amata da Dante, la sua guida nel Paradiso, ma che rappresenta anche la Teologia, spiegherà: non esiste pena più giusta della crocefissione inflitta a Cristo in quanto uomo, ma, allo stesso tempo, non si può pensare ad un atto più iniquo dell’uccisione di Cristo nella sua natura divina. Ma, se il merito del sacrificio di Gesù-uomo va ascritto all’ impero romano, l’onta dell’uccisione di Gesù-Dio va imputata al popolo ebraico.
Non è una tesi di Dante, ma dell’intera teologia cristiana, soprattutto scolastica, della sua epoca. E’ la radice dell’antisemitismo, anche se non si possono imputare alla filosofia scolastica l’orrore dei pogrom e dei lager. Dante, forse facendosi interprete anche dei nostri dubbi, si chiede se la redenzione dovesse proprio avvenire in questo modo, così cruento e foriero di tanti lutti successivi. La risposta di Beatrice richiederebbe però un’altra domanda …, che tutti possono leggere nel settimo canto del Paradiso.
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