Archive for October, 2012
|The book, The Encounter by Malachi Martin reveals that he also wrote The Pilgrim under the pseudonym Michael Serafian (click image to enlarge, see upper left)|
According to the biography of Rabbi Abraham Heschel, Spiritual Radical (pp.253-254), Rabbi Heschel, with the AJC, arranged for Malachi Martin’s book, The Pilgrim to be published as a political tactic in hopes that it would influence deliberation on the draft for Nostra Aetate which had met setbacks at the close of the second session of the Second Vatican Council.
The Pilgrim was published in May of 1964, between the second and third sessions of the council. As we will see below the book was calculated to impart to Catholics the message “You are Nazis,” and that Christianity ‘paved the road to Auschwitz’ and is therefore in need of radical reform. We previously documented Rabbi Heschel’s candid admission that he intended to attack Christian souls by such ‘dialogue.’ It will probably be news to most traditional Catholics that their prophet Malachi Martin was Rabbi Heschel’s comrade in this attack.
The Pilgrim was flanked by similar editorials, articles and interviews published in the New York Times, Time magazine and elsewhere. One article published October 1964 in The Jewish World quoted an unnamed Vatican source invoking extermination language saying “the Most Holy Father still has not made up his mind on the Jewish issue at this time, the final solution is still to come.”
Those familiar with Malachi Martin may recall his admission to Ben L. Kaufman of the Cincinnati Inquirer that during the Second Vatican Council he “enjoyed” making Cardinals who didn’t go along with the Nostra Aetate agenda sweat by “shaking long-closeted skeletons” at them (“Jesus Now Author Not A Swashbuckler,” Ben L. Kaufman, The Cincinnati Enquirer, December 22, 1973). Traditionalists have typically interpreted this to mean that Martin dug up dirt on prelates of a personally sinful nature.
I submit that at the dawning of the “post-Auschwitz” dispensation there was no ‘skeleton’ more terrifying than accusations of ‘anti-Semitism.’
With that thought in mind, consider some ‘skeleton shaking’ from Malachi Martin’s writing in, The Pilgrim:
There is yet another tension which is ominous for Christianity because its roots not only go back to the very origins of Christianity, but involve the historical act of Jesus Christ by which Christianity came into being as a principle. The tension is that between Jew and Christian, the historical act is the sacrifice and death of Jesus himself. The manifestation of this tension on the part of Christians is generally called anti-semitism or Hebraeophobia …
… if we listen to the chorus of the ages, we find a strangely consistent note of disapproval, sometimes of hate, and always of unmitigated condemnation for the Jew, as such, echoing down the corridors of time and blending with latter day sentiments which can be recognized as nothing else but rank anti-Semitism. And these ancient voices are not merely those of secular or freelance thinkers: they are no less than the Fathers of the Church, an Irenaeus, a Tertullian, a John Chrysostom, an Augustine, as well as Aquinas, modern theologians and ancient exegetes, an Origen, Grotius, a Müller.
Somehow or other, the stream of this perennial Christian bias grates on our modern ears, and yet there is hardly any Christian or Catholic who cannot, in spite of himself, hear some echo in his own sentiments.
… It is true that we can set down a list of statements by popes theologians, saints, writers, to show that the extremer forms of anti-Semitism … are not admissable. But none ever asserted the religious rights of Judaism in itself, nor declared that Judaism was a valid moral outlook, nor has any theologian or theological school courageously re-examined the millennial attitude of Christians and Catholics to the Jews. (Malachi Martin aka. “Michael Serafian,” The Pilgrim, pp.44-46)
Martin then goes on to re-examine Christianity himself, finding fault in the “radically changed outlook” of St. John’s Gospel which he finds at variance with Sts. Peter and Paul (who themselves are not without blame, according to Martin). By the time we reach page 49, Martin is weaving Christianity into a tapestry with Nazi ‘extermination’ camps:
From the 6th century onwards, we find that anti-Semitism is an integral part of Christianity. And down to our own day, it has taken various forms. It may assume the form of an accepted radicalism with sociological overtones, in business, in social life, at the club, on the beach: one does not marry into Jewish circles or consort with Jews, for they are a different race with different customs and differing mentality. It may take the form of mere isolationism: the Jew is somebody apart, somebody irrevocably separate from the truth. Here there is an instant refusal to treat them like others, a blind feeling that this person, the Jew, is marked out by divine decision as untouchable. It may, though, take on a more mobile form: the Jews are to be reckoned with as active enemies of the Faith, and therefore they must be restricted, watched warily. It may, finally, go further and translate such feelings into action: the Jews must be expelled, must be warned, must be punished, must be dispossessed, must be liquidated.
In these extremest forms, we meet some phantasmagoric developments: the Protocols of Sion, The Nazi Final Solution, the massacres by their Catholic Majesties of Spain, the so-called Judeo-Communist world plot against Christianity, and the unholy alliance between the Grand Lodge and the Synagogue to subvert Christian principles. In whatever form or shade or colouring we meet this anti-Semitism, its peculiarly Christian characteristic is clear.
… Between the burning and plundering of all Jewish synagogues in Mesopotamia in 388 A.D. on the order of the Bishop of Callinicum and the destruction and desecration of all synagogues under the recent Nazi regime, we cannot but see a relationship of origin. And no one conscious of what has made modern Europe can deny that the pyres and the crematoria, the mephitic smoke and stench of the extermination camps in Nazi Germany, were, if not the logical conclusion, at least one extremist consequence of the normal Christian attitude to the Jews. Here we see Christianity standing at the thin edge of self-destruction due to this admitted tension, moving to what Laurence Dobie has called aptly the anus mundi [i.e. anus of the world], the ultimate in excretion of the badness which Christianity never undertook to extirpate. (Malachi Martin aka. “Michael Serafian,” The Pilgrim, pp.49-52)
As we can see from Malachi Martin’s own words, he was not merely a womanizer, liberal, spy, and con-man, but one of the most treacherous figures in the entire history of the Church, a hater of Christians and Christianity at its very core and an active destroyer of both. He was a partner of Rabbi Heschel and the AJC in attacking Christianity and Christians’ souls, invoking Nazi exterminationist imagery in the international press to instill guilt and embarrassment to shape the outcome of a Church council.
Martin worked with Rabbi Heschel and the AJC towards the outlandish and hypocritical goal of promulgation of a Church document which would denounce Christian pressuring of Judaic conversion while themselves employing the unbearable pressure of outrageous ‘anti-Semitism’ accusations and Nazi exterminationist comparisons amplified by the international establishment press. They schemed for a condemnation of the charge of Deicide by leveling the charge of Judeocide.
While Heschel and Martin were unsuccessful in achieving the full extent of their ambitions, they did set in course the technique and operation of the ‘Holocaust’ guilt chambers within the Church which largely accounts for the miserable state of affairs we find ourselves in today.
A Church that apologizes for its teachings and kneels at a counterfeit ‘Holocaust’ is fit to be trampled upon.
Will traditionalists finally bid good riddance to the bad rubbish of Malachi Martin and come to a proper understanding of what assails them?
A few problems worth mentioning: Judaic ‘convert’ Gregory Baum’s proclamation at a B’nai B’rith conference that Christians rather than Jews should be converted, was avoided; the crucial role of the descendant of Sephardic bankers, Malachi Martin is entirely erased from Mr. Connelly’s record.
These blanks are likely due to the problems certain facts cause to the book’s thesis which the data is couched within: essentially, prior to Vatican II, Catholics were so blindly channeled within traditions of ‘Jew’ hate that it was only by the ‘heroic’ efforts of Judaic ‘converts to Catholicism’ that ‘necessary changes’ could have happened.
Elsewhere, we’ve documented how Vatican II player, Rabbi Abraham Heschel explained that he attacked Christians’ souls through dialogue by imparting to them the message, “You are Nazis” without stating it explicitly (another glaring omission from Connelly’s book). Mr. Connelly’s thesis is an extension of this attack and the only possible framework within which the data would be allowed to be published today.
Without the commentary and thesis and with a few missing points of data filled in, From Enemy to Brother would better support my thesis than Mr. Connelly’s. By now, I believe it’s safe to assume that astute readers will have long ago tired of the end-justifies-the-means Purimspiel hasbara, “the poor ‘Jews’ had to _____ (in this case, subvert a Church council) because they were threatened with annihilation otherwise.”
A minor quibble, Mr. Connelly’s title, ... Enemy to Brother is anachronistic. The updated appellation for ‘The Jews’ as per Pope Benedict XVI, is Fathers in the Faith. Perhaps, “From Enemy to Father” would have been a more difficult sell.
From Enemy to Brother is important for the data it collects, but not as important or forthright as Spiritual Radical, (by Edward Kaplan), This likely is due to the respective audiences the books are intended for.
19th Oesterreicher Lecture
Tuesday, October 9, 2012
The Rev. Dennis McManus will discuss The Holocaust Matrix: Its Destructive Past and Its Dangerous Future at 2:30 p.m. on Sunday, November 4, at The 19th Monsignor John M. Oesterreicher Memorial Lecture. The program is hosted by The Institute of Judaeo-Christian Studies. Sponsored by the Msgr. J. M. Oesterreicher Endowment, the event is free and open to the community. The event will take place at Seton Hall University’s Walsh University Library Beck Rooms, 400 South Orange, NJ.
”The many-faceted work of the Reverend Dr. Dennis McManus provides a background for his insights into the Shoah (Holocaust) and implications for continuing reflection on this important topic.” (Father Lawrence Frizzell, Director, The Institute of Judaeo-Christian Studies).
The Rev. Dennis McManus, Ph.D., teaches at St. John’s Seminary in Boston and at Georgetown University in Washington, D.C. He is Consultant for Jewish Affairs at the United States Conference of Catholic Bishops (USCCB) and belongs to the Church Relations Committee of the United States Memorial Holocaust Museum. Since 1997 he has been very active in the Anti-Defamation League/USCCB joint program in Holocaust Education “Bearing Witness,” offered nationally in Catholic dioceses. He is director of the Jan Karski Institute for Holocaust and Genocide Studies at Georgetown University. He has contributed to the Cambridge Dictionary of Christian-Jewish Relations (2005) and to Ancient Christian Commentary (InterVarsity Press). His forthcoming book will address the achievements of Pope Benedict XVI with the Jewish community.
Monsignor Oesterreicher, a European-born Jew who converted to Catholicism at the age of 20, devoted his early years in the priesthood to parish work, ecumenism and peace. During the years of Nazi persecution he combatted Adolph Hitler’s glorification of race and hatred for Jews, eventually escaping from the Gestapo in 1938 via Switzerland and Paris and travelling circuitously through Spain and Portugal, finally arriving in the United States in 1940. After serving in several parishes in New York City, he was invited to Seton Hall University in March 1953 and became founding director of the Institute of Judaeo-Christian Studies.
The late Monsignor Oesterreicher wrote in The Rediscovery of Judaism (1971), “True sensitivity sees not only the volcano of evil that erupted in Auschwitz, Treblinka, and Bergen-Belsen, but also the ultimate failure of the greatest poisoner of history; for all his success, he did not triumph. Horrible though it was, the ‘Final Solution’ was anything but final. Six million Jews died, but the Jewish people lives. What this sentence really means is exemplified by the State of Israel. Here, an ancient people that for almost two thousand years was severed from the soil, that as a whole had not been involved in statecraft, that in the days of Hitler had been defaced in every possible way, was rejuvenated.”
The Advisory Board of the Institute of Judaeo-Christian Studies includes Director Reverend Lawrence E. Frizzell, D.Phil.; Michelle Dahl, Ed. D.;Sister Phyllis Kapuscinski, N.D.S., Ph.D.; M. Therese Liddy, M.A.; Reverend Msgr. Gerard H. McCarren, S.T.D.; Reverend John F. Morley, Ph.D.; Sister Alice Swartz, R.S.M., Ph.D.; and Sister Anita Talar, R.S.M., M.L.S.
For more information, contact Reverend Lawrence Frizzell at (973) 761-9751 or Lawrence.Frizzell@shu.edu.
US Prepares for Overthrow of Venezuela
The people of Venezuela would do well to pay heed to the catastrophe the vengeful Judaic interloper Alan Shatter has brought to Ireland.
‘… the expression of an almost inevitable development of the Zionist project’
Post-Zionism and the Temple
Dr. Ron Naiweld, who studies the literature of Hazal (the ancient Jewish sages) at CNRS (the National Center for Scientific Research) in France, and is doing research on the “rabbinization” of the Jewish world, sees the growth of the Temple movements as part of a post-Zionist trend. “The Zionist project has, in a way, run its course, and in its place movements are arising that are asking questions about the substance, content and legitimacy of that project,” he said. “It is yet another post-Zionist movement, really − like the ‘state of all its citizens’ idea. It’s a movement that said: ‘Zionism has brought us to here and now it’s time to move on, to continue from here. And this is the time of our redemption.’
“The religious redemption discourse possesses a logic of its own,” he continued. “The issue of the Temple remains a last protuberance, a dangling tooth that enables the religious Zionists to say, in the face of the religious injunction not to hasten the end, ‘Look, we are not hastening the end; when it comes to the Temple, we are waiting.’ It remains a last, disconnected remnant from all the rest of the activity of the religious Zionist movement. The messianic fervor, which assumed strong activist traits in the settlement project, shunted everything else aside. You cling to every bit of desolate land of a downtrodden Palestinian village, but you forgo the Temple Mount? There really is no logic to it. Until 1967, there was a compromise between two types of discourse, but after 1967, religious Zionism became more militant, with messianic fervor gaining the upper hand over pragmatism.”
From the time of the Second Temple, Naiweld explained, there have been two approaches in the Jewish world to the essence of halakhic law. “Daniel Schwartz addressed this subject 20 years ago in a groundbreaking article. There is the approach of the priests, which presents a realistic conception of halakha, holding that the law is determined by the nature of things. In other words, something will be pure or impure because it is pure or impure by the nature of its creation; because God created it pure or impure. In the face of this, there is the Pharisaic-rabbinical conception of the law, which is a nominalist concept. It holds that the halakha was determined by the human agent, which in the case of the Talmud consists of a group of rabbis who decide whether something is pure or impure, and this categorization does not derive from the inherent nature of the things.
“The struggle between these two approaches existed throughout Jewish history,” he added. “In the Second Temple period, it is seen in the struggle between the Pharisees and the Sadducees. You can see it in the form of people like [the late] Yeshayahu Leibowitz, who sanctify the law, the halakha, which is the determining element: intellectual religiosity, as compared with messianic movements − for whom halakha is divine law, because it expresses the true nature of objects and of human beings. That is why viewpoints like this will assume a very essentialist direction in terms of racism as well, because of the difference between Jews and Gentiles: A Jew is by the nature of his creation a purer being. Similarly with the holiness of the land: The soil of Israel is essentially holier, the stones are holier because the land was destined by God to serve as the place of the Children of Israel.”
Can it be said that these movements are the avant-garde of contemporary Judaism?
“It is an avant-garde that is the expression of an almost inevitable development of the Zionist project. And secular Zionism has nothing of interest to offer that can withstand these arguments. After all, the redemption is already under way; the Jews have already returned to the Land of Israel and the settlement enterprise is highly active. It doesn’t make sense for that activism to stop just before the Temple. That is the next logical target. There is no reason to stop at the Holy of Holies. If everything is so holy, then what is holiest is even more holy.”
“It is simply unacceptable that a Christian or even more a bishop … denies all that the Nazis had done against the Jewish people, their exterminations. How is it possible to be so cold-hearted about this? It is absolutely unacceptable …” (Archbishop Gerhard Ludwig Müller, National Catholic Register, October 4, 2012)
Archbishop Gerhard Müller is the Pope’s new appointee to head the Congregation for the Doctrine of the Faith, the office formerly known as the Congregation of the Universal Inquisition. As the heir to past Grand Inquisitors Archbishop Gerhard Müller asserts his authority for the suppression of heresy. Unlike past Inquisitors, Archbishop Gerhard Müller suppresses heresies against the doctrines of an alien creed heralded by Pope John Paul II in 1979 with the proclamation that Auschwitz is “the Golgotha of the modern world.”
A supposed intellectual, Archbishop Gerhard Ludwig Müller appeals to emotion wondering aloud how it’s possible that one could be so “cold-hearted” as to “deny” Holocaust Midrash. This is a reference to Bp. Williamson’s statement that the evidence is against claims that millions of ‘Jews’ were executed in gas chambers, a very reasonable observation given the absence of any substantive evidence supporting such a claim. Neither is there any evidence that such belief lowers heart temperature, but since Archbishop Müller raised the topic, I’d like to follow that thread.
Only 6 months before Bp. Williamson’s ‘Holocaust’ interview was aired, Bishop Fisher of Australia dismissed questions about his diocese’s mishandling of a priest who, much more recently than WWII, repeatedly raped two grade school girls (one of whom later committed suicide) saying those concerned were “dwelling crankily on old wounds.”
If Archbishop Müller criticized Bishop Fisher’s stone-cold-heartedness towards these priest-raped children, then or now, perhaps someone could direct me to the evidence of it. I’m not aware of any. This matter would concern Archbishop Müller because the CDF, which he heads, is the office which (mis)handles clergy sex abuse cases.
Who in their wildest imagination could picture a Novus Ordo bishop identifying ‘Holocaust’ obsession as “dwelling crankily on old wounds”?
This turns out to be another jarring study in contrast similar to our recent study of the Judeomaniac Cardinal Dolan.
The Church’s Grand Inquisitor today is not a figure who protects souls and perennial Catholic doctrine, rather, he suppresses ‘denial’ of Judaic ‘Holocaust’ Midrash and tears his garments in outrage at offenses against tender Judaic feelings. Such are the fruits of dialogue with the Pope’s fathers in the faith.
The idea that Jesus is a son of a whore is normative Orthodox Judaism, not limited to some fringe extremist sect as the reporting below misinforms. So also is disproportionate vengeance the teaching of normative Judaism. The article also misdirects in it’s suggestion that such attacks on Christians and Christianity are a new development. Shimon Peres lies in his P.R. statement claiming that this is a deviation from the religion of Judaism and the culture it informs.
Rabbinic Judaism is in essence a religion of hostility to, and deceit of outsiders.
Jerusalem monastery target of apparent hate crime October 02, 2012- AFP
“Jesus, son of a whore, price tag”
A handout picture released by the Franciscan monastery on October 2, 2012, shows anti-Christian graffiti denigrating Jesus and adding the words “price tag” – a euphemism for revenge hate crimes by Israeli extremists, sprayed in Hebrew on the front entrance to Franciscan monastery just outside Jerusalem’s Old City. AFP PHOTO/HO
JERUSALEM: Attackers spray-painted anti-Christian graffiti in Hebrew on a Franciscan monastery just outside Jerusalem’s Old City, the church and Israeli police said on Tuesday, in an apparent “price-tag” hate crime.
Photos on a church website showed blue graffiti scrawled on the monastery’s front door denigrating Jesus, the central figure in Christianity, and adding the words “price tag” — a euphemism for revenge hate crimes by Israeli extremists.
“Jesus, son of a bitch, price tag,” the graffiti read. It had been removed by mid-morning, an AFP photographer at the scene said.
Israeli police confirmed the incident.
“What took place is that a church on Mount Zion was targeted. On it was written graffiti against Christianity, and ‘price tag,’ and now we’re investigating the incident,” police spokesman Micky Rosenfeld said. “It happened during the early hours of the morning,” he added.
“Price tag” is a term given to hate crimes carried out by Israeli extremists, normally targeting Palestinians and Arabs and often involving the torching and vandalism of cars, mosques and olive trees.
But attacks have widened in scope in recent months, and have also targeted the Israeli army, Israeli anti-settlement activists and several churches.
In a statement, the Roman Catholic bishops of the Holy Land expressed their “deep dismay” over the incident.
They added their “concern about the education given to young people in certain schools, where contempt and intolerance are taught” and noted that the “price-tag” language used suggested that Israeli extremists were responsible.
Palestinian negotiator Saeb Erakat said that such attacks were the cultural legacy of Israel’s occupation of the West Bank, Gaza and east Jerusalem in the 1967 Six-Day War.
“After 45 years of Israeli occupation, a culture of hatred and racism has become mainstream among Israelis,” he said in a statement.
“School textbooks and official statements advocating that Jerusalem should be exclusively Jewish, with total rejection of the Palestinian Christian and Muslim identity of the city, have paved the way for gangs of terrorists to attack Christian and Muslim holy sites,” he added.
Israeli President Shimon Peres said that such actions “go against the morals and values of Judaism and do great harm to the state of Israel.”
“It is forbidden to harm the holy sites of religions and faiths,” he said during a traditional visit to Israel’s chief rabbis to mark the Jewish Sukkot festival, or Feast of Tabernacles.
Last month, vandals burnt the door of a Catholic monastery west of Jerusalem, scrawling anti-Christian graffiti on its walls.
The incident targeted the Trappist monastery in Latrun, which sits on the border between Israel and the occupied West Bank, by the 1949 armistice line, and is one of the most famous monastic sites of the Holy Land.
The Israeli government has strongly condemned such incidents in the past, but the Palestinians and Israeli anti-settlement activists say police have taken little action to apprehend those responsible.
Washington and the European Union have also condemned such attacks, which often spike after Israeli government action to move settlers from settlements in the West Bank.