Dom Dedë Plani : Prêtre.
Mort le 30 avril 1949 dans un hôpital des suites des traitements inhumains
qu’il avait reçus. Il rejeta vigoureusement toutes les fausses accusations
formulées par les communistes.
Bienheureux Dedë Plani
Prêtre et martyr en Albanie
(*Shiroka, 21 janvier 1891 † Shkodër, 30 avril 1948)
Dedë Plani, inséré dans le groupe de 38 martyrs tués en Albanie sous
le régime communiste, a été béatifiée à Shkodër (Albanie) le 5 novembre 2016 (>>> BBx Vinçens (Kolë) Prennushi et 37 compagnons, martyrs),
sur la place St Etienne de la cathédrale.
Le card. Angelo Amato s.d.b., Préfet de la Congrégation pour les Causes des Saints, représentant le Pape François, a présidé la Messe de béatification en présence de dix mille fidèles, beaucoup arrivés de l’étranger. Parmi les participants figuraient le Chef de l’État, Bujar Nichani, le Président du Parlement, plusieurs ministres et représentants d’autres religions.
Saints Martyrs
d’Albanie, Cathédrale de Sainte Mère Teresa, Prishtina
Martyrs de l’Église d’Albanie (Les 40)
XXe siècle
40 Martyrs du
Christ de l’Église en Albanie
† en Albanie de
1913 à 1974
Groupe : « Vinçenc
Prendushi et 37 compagnons avec Luigj Paliq et Gjon Gazulli »
Le procès
canonique pour les Martyrs Albanais a été ouvert fin 2002, victimes de la
persécution religieuse en Albanie durant les années de dictature communiste
(1943-1989). Le procès concerne le père Luigj Paliq, Franciscain, assassiné au
Kosovo en 1913, et du P. Gjon Gazulli, pendu sur une place de Shkodrë en 1927,
ainsi que 38 autres martyrs de la période de la dictature communiste 1945-1990,
dont des Franciscains et des Jésuites. Cela concerne sept évêques, de nombreux
prêtres diocésains (Mark Gjani), trois jésuites, treize franciscains, un
séminariste. Outre le Frère Gjon Pantalia, les autres martyrs jésuites sont les
Pères Giovanni Fausti et Daniel Dajani.
Les 40 témoins
de la foi tués en Albanie durant la persécution communiste :
Vinçenc
Prendushi, O.F.M., Frano Gjini (1948), Jul Bonati, Dom Alfons Tracki, Dom Anton
Muzaj, Dom Anton Zogaj, Dom Dedë Maçaj, Dom Dedë Malaj, Dom Dedë Plani, Dom Ejell Deda, Dom Jak Bushati, Josif Mihali, dom
Josef Marksen, Dom Lazër Shantoja, Dom Lekë Sirdani, Dom Luigj Prendushi, Dom
Marin Shkurti, Dom Mark Xhani, Dom Mikel Beltoja, Dom Ndoc Suma, Dom Ndre Zadeja (Tirana,
Albanie), Dom Pjetër Çuni, Dom Shtjefën Kurti, Bernardin Palaj, O.F.M., Çiprian
Nika, O.F.M., Gaspër Suma, O.F.M., Gjon Sllaku (Shllaku), O.F.M., Karl Sarreqi,
O.F.M., Mati Prenushi, O.F.M., Serafin Koda, O.F.M., Daniel Dajani, S.J.,
Giovanni Fausti, S.J., Gjon Pantalia, S.J., Fran Miraku, Mark Çuni, Gjelosh
Lulashi, Qerim Sadiku, Maria Tuci, Luigj Paliq (assassiné au Kosovo en 1913),
O.F.M. et Dom Gjon Gazulli (Scutari en 1927).
Autel latéral de la cathédrale de Shkodër dédié aux Saints Martyrs d'Albanie
BBx Martyrs d’Albanie
Vinçens (Kolë) Prennushi et 37 compagnons
(† Albanie, 1945/1974)
Mémoire commune le 5
novembre : jour de la béatification.
Mémoire individuelle : jour du martyre (‘dies natalis’).
Le 5 novembre 2016, le cardinal
Angelo Amato s.d.b., préfet de la Congrégation pour les Causes des Saints, à
présidé, à la cathédrale Saint-Étienne de Shköder, en Albanie, la messe de
béatification de 38 martyrs de la dictature communiste d'Enver Hoxha, président
de l'Albanie durant 40 ans, de 1945 à 1985 .
Cette béatification des Serviteurs de Dieu, Vinçens Prennushi, archevêque franciscain de Durrës et primat d'Albanie, mort sous la torture le 19 mars 1949, et de ses 37 compagnons, tués entre 1945 et 1974, marque une étape importante dans la reconstruction spirituelle de ce pays des Balkans, qui a longtemps souffert d'un isolement extrême, et d'une dictature bien plus sévère encore à l'égard des religions que celles des autres nations d'Europe centrale et orientale, où les Églises parvinrent parfois à jouer, dans la mesure du faible espace de liberté qui leur restait, un rôle de contre-pouvoir.
Outre Mgr Prennushi, un autre évêque, Mgr Frano Gjini, des prêtres diocésains, des religieux franciscains et jésuites, un séminariste, une aspirante de 22 ans et trois laïcs figurent parmi les martyrs reconnus.
À la fin de la Seconde Guerre mondiale,
un régime communiste fermé au monde s'est implanté en Albanie, proclamée en
1967 par Enver Hoxha « premier État athée du monde ». En tant
que Primat d'Albanie, Mgr Prennushi avait refusé à Hoxha de créer une Église
albanaise distincte de Rome. Torturé, il est mort en prison le 19 mars 1949. Au
total, sept évêques, 111 prêtres, 10 séminaristes et 8 religieuses sont morts
en détention ou ont été exécutés entre 1945 et 1985. Dans le même temps, 1820
lieux de culte catholiques, orthodoxes et musulmans ont été détruits. Les lieux
de culte qui restaient ont été affectés à d'autres usages.
Lors de sa visite en Albanie, le 21
septembre 2014, le Pape François (Jorge Mario Bergoglio, 2013-) avait rendu
hommage à la résistance catholique, visiblement ému par le témoignage d'une
religieuse et d'un prêtre octogénaires ayant survécu à des décennies de
persécutions. Pour l'occasion, il avait délaissé le texte préparé pour
confier sa consternation devant l'ampleur des persécutions antireligieuses sous
le régime de Enver Hoxha. « Comment ont-ils pu résister ? »,
s'était-il interrogé à propos des martyrs.
Ce prêtre qui avait témoigné devant le Pape, le père Ernest Simoni (né le 18 octobre 1928 à Troshan – municipalité de Blinisht, en Albanie –), est un prêtre franciscain albanais. Emprisonné et réduit aux travaux forcés par les autorités communistes entre 1963 et 1981, il a été créé cardinal lors du consistoire, convoqué par le Pape François en clôture de l'Année sainte de la Miséricorde, le 19 novembre 2016.
Après les premières élections
présidentielles démocratiques d'Albanie en 1992, une nouvelle constitution
paraît en 1998, garantissant les libertés individuelles, dont la liberté
religieuse. L'archidiocèse de Tirana-Durrës retrouve un archevêque, le siège
ayant été vacant depuis la mort de Mgr Prennushi. Dans le même temps, les lieux
de cultes rouvrent et les mouvements religieux sont autorisés à se développer.
Le 10 novembre 2002, l'Archidiocèse
de Shkodër-Pult introduit la cause en béatification et canonisation des
trente-huit victimes de la persécution religieuse. Représentative de la
reconstruction religieuse en Albanie, cette cause est soutenue par le pape
François, notamment lors de sa visite apostolique du 21 septembre 2014. Pour
l'occasion, les portraits des trente-huit serviteurs de Dieu sont exposés tout
le long d'un boulevard qui leur est consacré, à Tirana. Le Saint-Père ne manqua
pas de leur rendre hommage tout au long de ce voyage.
Le 26 avril 2016, après trois ans
d'étude auprès de la Congrégation pour la cause des saints, le pape François
reconnaît qu'ils sont morts en haine de la foi, leur attribuant le titre de
martyrs. La cérémonie de béatification s'est tenue le 5 novembre 2016 à
Shkodër, en Albanie, et a été célébrée par le cardinal Angelo Amato,
représentant du pape pour cette occasion.
Liste des 38
Bienheureux en ordre croissant des dates du martyre :
- Lazër Shantoja (*Shkodër, 2
septembre 1892 - † Tirana, 5 mars 1945), prêtre de l'Archidiocèse de
Shkodër-Pult.
- Ndre Zadeja (*Shkodër, 3 novembre 1891 - † 25 mars 1945), prêtre de l'Archidiocèse de Shkodër-Pult.
- Giovanni Fausti (* Marcheno, Brescia, 9 octobre 1899 † Shkodër, 4 mars 1946), prêtre de la Compagnie de Jésus.
- Gjon (Kolë) Shllaku (*Shkodër, 27 juillet 1907 † 4 mars 1946), prêtre o.f.m.
- Daniel Dajani (*Blinisht, 2 décembre 1906 † Shkodër, 4 mars 1946)), prêtre de la Compagnie de Jésus.
- Qerim Sadiku (*18 novembre 1919 † 4 mars 1946), laïc de l'Archidiocèse de Shkodër-Pult.
- Mark Çuni (*Bushati, 30 septembre 1919 † Shkodër, 4 mars 1946), séminariste.
- Gjelosh Lulashi (*2 septembre 1925 † 4 mars 1946), laïc de l'Archidiocèse de Shkodër.
- Alfons Tracki (*Bliszczyce, Pologne, 2 décembre 1896 † Shkodër, 18 juillet 1946), prêtre de l'Archidiocèse de Shkodër-Pult.
- Fran Mirakaj (*1917 † septembre 1946), laïc de l'Archidiocèse de Shkodër-Pult.
- Josef Marxen (*Worrigen, Allemagne, 5 août 1906 † Tirana, 16 novembre 1946), prêtre du diocèse de Lezhë.
- Luigj Prendushi (*Shkodër, 24 janvier 1896 † Shelqet, 24 janvier 1947), prêtre du diocèse de Sapë.
- Dedë Maçaj (*Mat i Jushi, 5 février 1920 † Përmet, 28 mars 1947), prêtre de l'Archidiocèse de Shkodër-Pult.
- Mark Gjani (*Pulaj, 10 juillet 1914 † Shën Pal, 1947), prêtre de l'Archidiocèse de Shkodër.
- Serafin (Gjon) Koda (Janjevo, Serbie, 25 avril 1893 † Lezhë, Albanie, 11 mai 1947), prêtre o.f.m.
- Gjon Pantalia (*Prizren, Kosovo, 2 juin 1887 † Shkodër, 31 octobre 1947), religieux de la Compagnie de Jésus.
- Bernardin (Zef) Palaj (*Shllak, 2 octobre 1894 † Shkodër, 2 décembre 1947), prêtre o.f.m.
- Anton Zogaj (*Kthellë, Albanie, 26 juillet 1908 † Durrës, 9 mars 1948), prêtre de l'Archidiocèse de Tirana.
- Frano Gjini (*Shkodër, 20 février 1886 † 11 mars 1948), évêque du diocèse de Rrëshen.
- Mati (Pal) Prennushi (*Shkodër, 2 octobre 1881 † 11 mars 1948), prêtre o.f.m.
- Cyprian (Dedë) Nika (*Shkodër, 19 juillet 1900 † 11 mars 1948), prêtre o.f.m.
- Dedë Plani (*Shiroka, 21 janvier 1891 † Shkodër, 30 avril 1948), prêtre à Shkodër.
- Ejëll Deda (*Shkodër, 22 février 1917 † 12 mai 1948), prêtre à Shkodër.
- Anton Muzaj (*12 mai 1921 † Shkodër, printemps 1948), prêtre à Shkodër.
- Pjetër Çuni (*9 juillet 1914 - 31 juillet 1948), prêtre de l'Archidiocèse de Shkodër-Pult.
- Lekë Sirdani (1er mars 1891 - 29 juillet 1948), prêtre de l'Archidiocèse de Shkodër-Pult.
- Josif Papamihali (*Elbasan, 23 septembre 1912 † Maliq, 26 octobre 1948), prêtre de l'Église grecque-catholique albanaise.
- Vinçens (Kolë) Prennushi (*Shkodër, 4 septembre 1885 † Durrës, 19 mars 1949), prêtre o.f.m., archevêque de Durrës et primat d'Albanie.
- Jak Bushati (*Shkodër, 7 juillet 1890 † 12 septembre 1949), prêtre à Shkodër.
- Gaspër(Mikel) Suma (*Shkodër, 23 mars 1897 † 16 avril 1950), prêtre o.f.m.
- Marije Tuci (*Ndërfushaz, 12 avril 1928 † Shkodër, 24 octobre 1950), laïque de l'Archidiocèse de Shkodër-Pult
- Jul Bonati (*Shkodër, 24 mai 1874 † Durrës, 15 novembre 1951), prêtre de l'Archidiocèse de Tirana-Durrës.
- Karl (Ndue) Serreqi (*Shkodër, 26 février 1911 † 4 avril 1954), prêtre o.f.m.
- Ndoc Suma (*Nenshat, 31 juillet 1887 † Pistull, 22 avril 1958), prêtre à Shkodër.
- Dedë Malaj (*Dushkul, 16 novembre 1917 † Shkodër 12 mai 1959), prêtre de l'Archidiocèse de Shkodër-Pult.
- Marin Shkurti (*Samrish, 1er octobre 1933 † avril 1969), prêtre à Shkodër.
- Shtjefën Kurti (*Ferizaj, Kosovo, 24 décembre 1898 † 20 octobre 1971), prêtre de l'Archidiocèse de Tirana-Durrës.
- Mikel Beltoja (*Beltoje, 9 mai 1935 † 10 février 1974), prêtre à Shkodër.
Sources principales : fr.radiovaticana.va/news/ ; wikipédia.org (« Rév. x gpm
»).
©Evangelizo.org 2001-2018
Blessed Dedë Plani
Studied at the Shkodrë
Pontifical Seminary, and in Innsbruck, Austria. Ordained in Primiz, Austria on 3 August 1919 as a priest of the archdiocese of Shkodrë-Pult, Albania. Imprisoned in 1947 during the Communist government’s anti–Christian persecutions, he survived months
of torture. Martyr.
Born
- 21 January 1891 in Shiroka, Shkodrë, Albania
- tortured to death on 30 April 1948 in Shkodrë, Albania
- 5 November 2016 by Pope Francis
- beatification celebrated at the Square of the Cathedral of Shën Shtjefnit, Shkodër, Albania, presided by Cardinal Angelo Amato
The meaning of the beatification of 38 martyrs for the
moral crisis in Albania
17 November 2016
Almost
unbelievable: how such a small nation can be raised to the altar of the Lord
through such a huge sacrifice: 38 blessed martyrs! Among one billion and three
hundred thousand Catholics who live today on this planet, a community of nearly
500 thousand Catholics brought forth from its bosom 38 martyrs. Considering the
worlds assembly of martyrs, who are officially proclaimed blessed, about 1038
individuals in two thousand years history of the Catholic Church, we can
whole-heartedly affirm that the Church in Albania is a martyrs’ Church.
Every single Christian is called to be a martyr,
according to every one’s own spiritual strength. And really, did not Christ
himself acknowledge that persecution will be part of the life of the Christian
because of the choice He made? If the world hates you, you should
know that she hated me before you. If you were of this world, the world
would love what is hers, but since you are not of this world – because I chose
you from the world – for this reason the world hates you (John 15,
18-19). This prophecy of Christ has already been fulfilled in all her
dimensions with the violence against the Catholic clergy and by forcing the
Church to her very knees under the regime of ‘hammer and sickle’.
By the Catholic Church I understand the whole
community of baptised individuals, as the persecution did not make a halt at
the clergy only, but the fanatic destroyers aimed diabolically at the total submission
of all the Catholics, their culture, their history, their reminiscence and
especially their heritage.
The persistence of bishops, priests and lay people,
who were persecuted in ways and methods most abject and despicable just to get
them to surrender, has been really heroic. The word “heroic” has been so often
misused in the debates after communism in Albania that this word today sounds
rather trivial, but the persistence here far exceeded the bounds of the usual.
At the dawn of a period that was meant to be Albania’s liberation, there came
at the same time this dark hour of cruel violence against the Catholic clergy
and elite in Albania.
The Catholic elite on the threshold of 1945 was
prominent in all cultural, social and political respects and the communists had
quickly understood that she would be an enormous obstacle for a regime that was
going to be based on ignorance and blind faith. Therefore Fr Zef Pllumbi
rightly stated: That’s why Tito and Stalin told Enver Hoxha: in
case you want to rule in Albania, you have to get rid of the Catholic clergy.
This is the real story, the real history, which was never written.
Considering the extraordinary spiritual and
cultural and as an indirect consequence also political strength of the clergy
and the Catholic elite, the regime used not only the whip, but also nice
promises. The idea to create a National Catholic Church of Albania was
rejected. The prelate Mons. V.Prenushi was punished and tortured to death for
refusing this ominous idea. The inner calling of the Catholic Christian does
not allow such a thing; the Church cannot be separated from the Pope, to whom
Christ has given the obligatory task to lead His flock. Also in this case the
clergy’s reply was profoundly according to the Gospel, making its choice: not
to comply with dictatorship. The Church followed strictly Saint Paul’s
advice: Don’t be yoked with those who are unbelievers. For what
do righteousness and lawlessness have in common? Or what fellowship does light
have with darkness? What accord has Christ with Beliar (the devil)? Or what
partnership is there between a believer and an unbeliever? (2 Cor
6,14-15)
And indeed, the testimonies of the martyrs confirm
truly and fully the attitude that springs from the principles of the Gospel. It
is impossible to present here all the testimonies of the martyrs, but two of
them – I believe – summarise quite well their grandeur and spiritual force. Dom
Dedë Malaj: I am a Catholic priest. A patriot. I am creeping
here in the dust, without any guilt towards my people, towards my flock or even
towards God, who had put His trust in me. Only one thing I can be accused of.
I am against communism ever since I came to reason and to my senses. […]
…we and all of you are in God’s hand. He judges. But there’s no force in the
world that can judge Him!
Dom Anton Muzaj: Please tell my
family , the Church and my house, that I am totally innocent. The only crime
for which I am here, is that I love very much Christ, and that I did not accept
to betray Him for whatever occasion! (From Vatican Radio. Section
Albanian Language).
The moral victory of the martyrs through their
death is written in the Sacred Scriptures. In the Book of Revelation it
says: For the accuser of our brothers is cast out, who accuses
them before God day and night. They conquered him by the blood of the Lamb and
by the word of their testimony; love for life did not deter them from death. (Rev.12,10-11)
The victory of Christ, which is present in our days through the martyrs, has a
price. This victory resists the times through the sacrifice of the
martyrs. The testimony for Christ reaches its fullness, when the
experience of love drives one to do the utmost: Whoever loves his life, will
lose it. He who hates his life in this world, will save it for eternal
life. (John 12, 25).
In the persecuted Church of small Albania the
paradox of Christian victory was made possible: through the conscientious
death, sacrificing oneself, imitating Christ, not by killing others. So,
martyrdom for the sake of faith in God and for the sake of the truth. From the
publications on persecution, under the auspices of Dr. Pjeter Pepa, we get a
very short synthesis of the holocaust: from 6 bishops and 220 priests on
November 28, 1944, 65 died as martyrs, 30 have been executed, 35
succumbed to torture, 64 died later as a result of torture and/or sufferings in
prisons and concentration camps. Except priests a considerable part of the
Catholic laity elite was executed.
This testimony contains a lesson and a great
spiritual and moreover hopeful message for Catholic Christians, for Christians
of other churches and for all the Albanians of good will against an
ominous axiom, which we use too often: Albania won’t make it!
In times when an enormous moral post-communist crisis flies at the Albanian
society’s throat, such testimonies make us recognise that there is always the
possibility of converting. We need a strong sway to come out of evil and sloth,
and this attestation of the martyrs provides us with a powerful motivation. It
is not an appeal to heroism. Everybody, according to how much grace God has
given, can make certain steps towards truth and goodness, even with the
weaknesses of each and every one’s character. Their example must be like
spiritual must, like a little seed to overcome the crisis, in which we find
ourselves in.
In these weather conditions, where clouds are not
lacking, the heaviest task is on the shoulders of the lay people: to remain
united around the pastors of the Church and especially to voice their support of
the younger clergy, who is in great need for direction towards the full gift of
their lives for Christ. The priests, and especially the young among them, are
to face two no small responsibilities, besides the enormous responsibility of
following Christ: the responsibility that flows from the sense of height,
naturally welling up out of martyrdom and the responsibility, that comes with
the unequalled honor for the clergy and the Catholic elite not to give in to
destruction and persecution. Young priests and seminarians are like material
and spiritual seals, where the youngest shoots get prepared for the future of
the church and we have to have daily committed lay people in order to witness
their presence and the benevolence, keeping in mind the complicated Albanian
reality, where the spiritual dimension is lukewarm and the “matter” is
stubborn, tempting and occupying. I confess, that the one who writes down these
lines, is the first one to admit that he is far from fulfilling these duties,
but that he writes these lines with the firm belief that it is the right way,
we need to follow.
It is a meaningful fact that among the 38 martyrs
were 5 lay persons. Proof of a pastoral activity with first of all spiritual
leaders and shepherds of the Church. Lay people, unless they are tempted to
clan around certain priests whom they like, are a swaying force in the Church.
The division among lay missionaries or Albanians, citizens or provincials,
traditionals or converts, anticipates a great role for lay people in the Church
Besides the fact that among the martyrs who will be
beatified on November 5th are also several missionaries, we
should know that in the transition period of the Catholic Church in Albania,
immediately after the fall of communism, we cannot leave untold the
contribution of these missionaries. The Church is a missionary Church. It
suffices to read the Acts of the Apostles and the Letters of Saint Paul to
understand that evangelisation depends strongly on the missionary nature of the
Church. A big Thank You we must say for the missionaries. With all the
big difficulties to understand our complicated culture, they gave the
testimony, that the Christian does not have a homeland and is
immediately a citizen with full rights in the foreign country! (See
the letter to Diognetus the 2nd century!) The need for
missionaries was crucial. This in the meantime caused missionaries to come
without the necessary preparation of the knowledge of the Albanian
language and the culture. But, whatever is the case, keeping in mind the fact,
that since more than three centuries ago missionaries, who came to Albania,
were obliged to follow a one year course to study the Albanian language and
culture, it goes without saying that the criticism is right, today 25 years
after the fall of communism, we still have missionaries who celebrate Mass with
a translator! The mission of evangelisation cannot be accomplished with a
translator, it is simply impossible!
Besides words of unrestrained praise for the
missionaries, still another critical comment might be relevant: perhaps they,
but not only they, did have the opportunity to develop new vocations with
greater awareness. And when Albanian families become aware in their households
of the beginning of a vocation, they also should be more present, more
supportive and more encouraging.
As for the political aspect, in the broadest sense
of that word, I am convinced that the testimony of the martyrs is the highest
example of non-corruption. Most of the accusations against the martyrs were
political, right or crooked, that’s why their tragedy could not mean something
else than political for the whole of the Albanian society and especially for
politics. Catholics got a heavy yoke to bear to willingly pronounce this
testimony of the martyrs in order to stipulate the dignity of the Catholic
community wherever it is necessary. Today the Catholic community filled with
hope is on its way towards a difficult redress, a recovery from this wicked
destruction. The journey is strewn with obstacles because of the heavy shaking
of minds and because of the lack of the political will to be grateful for the
historical role the Catholic community has played in the fermentation of the
nation and the state.
Half-heartedness and the tendency to wrap the
testimony of the martyrs in mystery is the unambiguous expression of an
irritation by politicians in order to keep them going in the sight of this
difficulty. At least, the political class of today should take a symbolic
political decision on the acknowledgment of and gratitude for the martyrdom of
the clergy and the Catholic elite, by demonstrating also initial stages of
repentance for the crimes committed during communism. Certainly a big part of
today’s politicians has no direct responsibility for what happened under communist
rule, but from the moral and institutional perspective, such a step must be
made, since this would contribute to an eventual process of moral cleansing of
politics. Also Pope John Paul II, Benedict XVI and Francis have asked
forgiveness for mistakes the Church made in the past, even though they were
personally not guilty of them. The law of a country speaks the moral conscience
of the nation, as a consequence the repentance for crimes already committed, is
a premise that fratricide laws by the parliament of that country are not
accepted and that the moral crisis will last very short. Martyrdom is a good
link where the politics can be urged to look sincerely for repentance that is
still lacking.
Repentance is not an easy process, since the lack
of will to acknowledge the martyrdom, even to the point of irritation, is
noticeable in all the corners of the political reality. In case of the Pope’s
visit, – I was involved in the organisation of the event – I heard often, even
in the highest political ranks: Those Catholics annoy us with their
persecution, they always want to play the victims’ role!
The excitements of sinning in the minds of the
persecutors are disturbed by the beatification of the martyrs. This
manifestation brings them unease, and irritation. The testimonies of the son of
Mehmet Shehu don’t give us much hope here, since he insisted: communists
never regret. But in the Christian perspective nothing is impossible,
goodwill suffices, because the possibility of conversion exists until our last
breath.
Why is it that the testimony irritates? From the
martyrdom flow several excellent lessons for a worthier coexistence and for a
more dignified and more virtuous Albanian state. But these lessons can be
uncomfortable, as they touch upon some hooks and eyes, which politicians are
not so very willing to like.
First. The
conscious choice of death in case of a real possibility to save your life with
a compromise is the most sublime example of not being corrupted. When we
contemplate on the ethical physionomy, the biggest scandal is not only the
corruption of your very self, but the moral justification thereof by a part of
the politics and of the society. Today we are not asked to give ourselves up,
when we see the possibility of being corrupted, but at least let us begin to
turn around, which the Christian faith never fails to offer to everyone.
Second. The martyrs teach us that it’s not us, nor politics who speak the
final word on real justice in a society. Every politician and citizen is asked
to act with justice, but the realisation of the accomplishment of what is right
in the most extended meaning of the word, belongs to Divine Providence.
Third. The
martyrs with their testimony tell us there are some values which are not
negotiable in politics. When the martyrs were asked to deny God, they
answered their executioners in the following words: We cannot deny God,
o brothers! God exists! God exists! Believe us! In modern societies,
where Albania is found unexpectedly in great haste, people think that everything
that activates human relationships in the society depends from social and
cultural beliefs, whereas the role of the Creator is denied. In this way we
have gone in the direction of what Z.Bauman calls “The fluid society”, where
the person feels spiritually lonely, although he is physically among human
beings. (Z.Bauman, C.Bordoni Stato di crisi).
Fourth. Martyrdom is the perfect guide of freedom. Their testimony teaches
us what it means to be really free: unconditional respect for the truth. The
martyr is killed because he does not accept to kneel before a power, which asks
him to act against the moral judgment of his conscience. The martyr is really
free, because he is freely true!
The direct involvement in politics, every now and
then, has created some misunderstandings at a part of the Catholic community,
causing the political representation to leave much to be desired. Immediately
after the fall of communism spread the fashion of “demo-christian parties”.
Even today we have 5 or 6 so called demo-christian parties. Not even one of
them has but the slightest notion of what it means to have political
ideas be inspired by Christian thought be it also from far away, intricacies of
political theology, of which they don’t know anything nor even heard of! Totally
flat and misty, without head or tail, their political movement has the form of
an amoeba.
When someone appears in public in the name of the
Church and of the demo-christian principals, without any understanding of
those, he makes several mistakes at once:
First: Because the name of the Church is used for
political purposes with absolute ignorance, while the Church does not
whatsoever directly engage in politics. Pope Bendict XVI is very clear on this
obligation of the Church of not mingling in politics: The Church must
absolutely stay away from the political battlefield. (Benedetto
XVI, Deus Caritas est, 28).
Second: Because when you take upon yourself the yoke of representing the
principals of the Church, you need to be first of all united with the community
without difficulties and accepted by the Church as representative. How can
somebody represent a community, which does not know him as its representative!?
Third: A part of the persons, who are engaged in this sort of parties,
are known for their diabolical determination to get at their own specific
goals. In this behavior nobody notices the humility, which should characterise
a Christian politician.
In the Albanian situation I have serious doubts
about the utility of a political formation named demo-christian even in the
case of those who put their shoulder to the wheel know very well the
demo-christian principals. Albania is not Italy, is not Germany! Those who know
the anthropo-logical physionomy and do not have a deformed conscience cannot engage
in gaudy political adventures. Albanian politics of today have a tribal flicker
and this flicker hinders if not prohibits strongly the implementation of
demo-christian politics. Christianity refuses to think tribal, it goes beyond
that. In the Christian perspective there is not even place for family kinfolk,
neither for different ethnic groups, nor for villagers nor for citizens, nor
for Gegs, nor for Tosks, nor for Greek, nor for Turks, because: There
are no more Hebrews-Greek! No more slaves-free!….You all are ONE in Christ
Jesus! (Saint Paul. Gal.3.28).
The same thing, if not worse, can be said also for
a part of those politicians who have a Catholic background and are active
members of the bigger political parties in our country. The religious harmony
is maintained and reinforced only when each of the politicians, who are
believers, expresses his/her faith freely and this harmony is spoiled when
someone hides his/her real stand on religion for political reasons.
A gloomy paradox often accompanies their political
activity: they are the first to raise their voice against pastoral letters with
a critical nature that the Catholic Church publishes on socially important
matters! The more diligent adversary, not to give the Catholic Church the land
to build the Cathedral, was a Catholic politician, who held one of the three
more important positions in the government! When the Archbishop of Tirana asked
why this anger and bitterness against the Church, he answered: The land
should be used for sports and not for churches. For this politician
the elasticity of the body was more important than the gymnastics of the
spirit!
Besides these two kinds of Catholic politicians, we
have a third kind: the converts, those who converted to Christ! I have no
authority whatsoever, and nobody has except God, to verify the authenticity of
a conversion. The Church is conversion. No Church without
conversion! Conversion is the most radical transformation spiritually and
morally, the upsetting of your very existence, which can happen to any person
after meeting with Christ. Among the more spectacular examples of conversion we
can mention Zachee from the Gospel of Luke, Saint Paul, Saint Augustine. What I
and many others can judge is the public and political activity of converts. The
biggest drama of the convert is when he lives for political interest,
for the fashion of the day or for the former praise of
the Catholics.
Besides these categories exists also the one of
the crypto-converts or those who admit they are baptised, but
don’t make this fact public and they don’t live the faith in its public
dimension. Practicing the Catholic faith cannot exclusively be personal;
it has a functional public dimension. Baptism is a public proclamation of the
belonging to Christ in the name of the Father, of the Son and of the Holy
Spirit. The practice of the faith asks sternly to participate in the
celebration of the Holy Mass every Sunday.
Besides the plague of extinction, the Catholic
community needs to confront a culture, which is in an almost hidden way
anti-catholic, a consequence left behind by the persecution like the trace of a
creeping snail. The testimony of the excellent intellectual Sami Repishti
clarifies this crippling cultural aspect of the Church. The criminal
Pandi Kristo told me that we have killed Prengas and Lleshes, guilty or not
guilty, only because they were Catholics. Certainly today
anti-catholicism cannot be expressed with murder and butcheries, but with
different forms, which at first glance escape the eye.
After the death of the dictator Enver Hoxha, the
party decided to publish a book with memories of the most important
personalities of the country, intellectuals and politicians. Impressive was a
part of that book. It was a testimony by Prokop Murres. During a visit of Enver
Hoxha, when he was the major of Shkoder, Murra recalls, among other things,
that they arrived at the schools in a village and he speaks about the good work
of a teacher, who had realised a laboratory in a school. Comrade Enver was very
glad about the good words. But when Murra mentioned the name of the teacher ,
comrade Enver frowned unexpectedly! Murra initially did not understand why.
Only later, when Enver Hoxha told him: Be careful, from his name I
realised he is a catholic, Murra understood why Enver frowned.
The anti-catholic culture can be noticed also when
there is a promotion, repeatedly from the two sides of the political specter,
of a sarcastic representation of some Catholic politician in the parliament.
What I wrote above does not deny the fact that the
spiritual feeding fountain of the martyrs doesn’t stop the water from flowing
to quench the spiritual thirst of the Catholic community to be where it
belongs.
The communist harm could affect only the bodies of
the martyrs; it could not touch the marrow of the spirit, which is kept like
the seed in the Gospel: unless a grain of wheat falls to the ground and
dies, it remains just a grain of wheat, but if it dies, it produces much
fruit. (Jn 12:24).
Tertullian, one of the Fathers of the Church, said
that “the blood of the martyrs is the seed of the Christians”. Without any
doubt this seed has produced her fruits continuously, even when the violence,
that hit her, was dreadful and thought through until most diabolical details in
her own evil. Their testimony asks for moral compensation. They cried
out in a loud voice: “How long will it be, holy and true master, before you sit
in judgment and avenge our blood on the inhabitants of the earth?” (Rev.6:10)
“More light” said Mons. Vincent Prendushi when he
gave up his spirit. And truly, unending light is their testimony. And finally,
with the words of Kolici: without the light-shining works of unanimous
intellectuals, a nation is like a blind man on a road full of pits and
dangerous barriers.
Beato Domenico Plani Sacerdote
e martire
Shiroka, Albania, 21 gennaio 1891 –
Scutari, Albania, 30 aprile 1948
Don Dedë Plani, sacerdote della diocesi di Scutari-Pult, esercitò il
ministero sacerdotale in vari villaggi. Devoto e religioso, aiutava molto i
poveri e si dedicava completamente ai suoi fedeli. Come altri sacerdoti
religiosi e diocesani albanesi, venne processato e torturato a lungo. Morì nel
carcere di Scutari il 30 aprile 1948, per le conseguenze delle torture subite.
Insieme ad altri diciannove sacerdoti diocesani, è stato inserito nell’elenco
dei 38 martiri capeggiati da monsignor Vincenç Prennushi, beatificati il 5 novembre
2016 a Scutari.
Dedë Plani nacque a
Shiroka, un villaggio vicino a Scutari, il 21 gennaio 1891. Compì i primi studi
e il Liceo a Scutari, nel Pontificio Seminario e nel Collegio Saveriano dei
Gesuiti, mentre frequentò gli studi universitari di filosofia e teologia a
Innsbruck in Austria.
Dopo essere stato ordinato sacerdote, tornò in patria. Fu parroco in diverse
parrocchie della diocesi di Pult, nei villaggi di Gimaj e Pog, e nella diocesi
di Scutari, a Rrogam e a Shiroka. Dai resoconti dei suoi fedeli è possibile
delineare un suo ritratto: «Era un uomo sapiente, svelto, forte e robusto», ha
sottolineato un testimone.
Un altro suo parrocchiano di Shiroka, oramai anziano, così ha narrato le sue
qualità e il suo martirio: «Io sottoscritto, Balto Kola, depongo per don Dedë
Plani. Ho 81 anni, sono nato e cresciuto a Shiroka. Don Dedë Plani l’ho
conosciuto non solo dalla liturgia domenicale in chiesa, ma anche da vicino.
Era dedito all’attività religiosa, con gran devozione, ma la sua attività di
ministro di Dio non si limitava all’altare. Allo stesso modo aiutava i molto i
poveri, e non negava mai il servizio a tutti, ed era radicato fortemente nella
fede cristiana. Ma la sua dedizione completa a Cristo la testimoniò soprattutto
all’istruttoria a Scutari. I comunisti hanno usato varie torture con lo scopo
di piegarlo ad ammettere le accuse, ma lui non si arrese e non accettò nessuna
delle accuse e nessuna calunnia».
Degli ultimi giorni e della morte, continua a raccontare una sua cugina: «Dalle
torture che subiva, anche quel poco cibo che poteva ricevere dai famigliari nei
giorni stabiliti, cominciò a restituirlo indietro. La sua situazione di salute
peggiorava di giorno in giorno, ma lui era deciso a non ammettere nulla».
«Quando sua
madre», dice un’altra testimone, «ormai anziana, andava a prendere il
recipiente del cibo, dopo averlo svuotato, trovò scritto in fondo: “Mi
torturano in modo disumano; sono così massacrato che presto morirò”». Infatti così accadde: morì il 30 aprile 1948 nel carcere di
Scutari, durante le torture.
Insieme ad altri diciannove sacerdoti diocesani, don Dedë Plani è stato
inserito nell’elenco dei 38 martiri capeggiati da monsignor Vincenç Prennushi,
beatificati il 5 novembre 2016 a Scutari.
Autore: Emilia Flocchini
