Archive for the ‘Prayer for the Jews’ Category

Benedict’s Statement on his Latin Prayer for the Jews

April 4, 2008

The modernist Benedict in his clarifying statement on his Latin prayer for the Jews is true to form making it vague enough that those of the Talmudic bent can interpret it in lawyerly fashion, much like the document Nostra Aetata which Benedict says is the basis for this document–vagueness compounding vagueness. This is not a Christian practice. It is a rabbinic one.

People will argue and puzzle over the meaning of this document while “reconciliation” with “the Jews” continues on a clear, unambiguous course towards catastrophe. Perhaps it is a fitting time to recall that Jesus said let your speech be yea yea, or no no, and that it’s by their fruits that we know them rather than their words.

Following the publication of the new Prayer for the Jews for the 1962 edition of the Roman Missal, some groups within the Jewish community have expressed disappointment that it is not in harmony with the official declarations and statements of the Holy See regarding the Jewish people and their faith which have marked the progress of friendly relations between the Jews and the Catholic Church over the last forty years.

The Holy See wishes to reassure that the new formulation of the Prayer, which modifies certain expressions of the 1962 Missal, in no way intends to indicate a change in the Catholic Church’s regard for the Jews which has evolved from the basis of the Second Vatican Council, particularly the Declaration Nostra Aetate. In fact, Pope Benedict XVI, in an audience with the Chief Rabbis of Israel on 15 September 2005, remarked that this document “has proven to be a milestone on the road towards the reconciliation of Christians with the Jewish people.” The continuation of the position found in Nostra Aetate is clearly shown by the fact that the prayer contained in the 1970 Missal continues to be in full use, and is the ordinary form of the prayer of Catholics.

In the context of other affirmations of the Council – on Sacred Scripture (Dei Verbum, 14) and on the Church (Lumen Gentium, 16) – Nostra Aetate presents the fundamental principles which have sustained and today continue to sustain the bonds of esteem, dialogue, love, solidarity and collaboration between Catholics and Jews. It is precisely while examining the mystery of the Church that Nostra Aetate recalls the unique bond with which the people of the New Testament is spiritually linked with the stock of Abraham and rejects every attitude of contempt or discrimination against Jews, firmly repudiating any kind of anti-Semitism.

The Holy See hopes that the explanations made in this statement will help to clarify any misunderstanding. It reiterates the unwavering desire that the concrete progress made in mutual understanding and the growth in esteem between Jews and Christians will continue to develop.

http://212.77.1.245/news_services/bulletin/news/21922.php?index=21922〈=en#TESTO%20IN%20LINGUA%20INGLESE

Benedict clearly wants us to believe that the Zionist/Atheist/Talmudic/self-worshiping Khazars of the synagogues and Judaic pressure organizations that he has his “dialogue” with are Abraham’s stock and that Christians must be reconciled with them. What nonsense.

Benedict’s Statement on his Latin Prayer for the Jews

April 4, 2008

The modernist Benedict in his clarifying statement on his Latin prayer for the Jews is true to form making it vague enough that those of the Talmudic bent can interpret it in lawyerly fashion, much like the document Nostra Aetata which Benedict says is the basis for this document–vagueness compounding vagueness. This is not a Christian practice. It is a rabbinic one.

People will argue and puzzle over the meaning of this document while “reconciliation” with “the Jews” continues on a clear, unambiguous course towards catastrophe. Perhaps it is a fitting time to recall that Jesus said let your speech be yea yea, or no no, and that it’s by their fruits that we know them rather than their words.

Following the publication of the new Prayer for the Jews for the 1962 edition of the Roman Missal, some groups within the Jewish community have expressed disappointment that it is not in harmony with the official declarations and statements of the Holy See regarding the Jewish people and their faith which have marked the progress of friendly relations between the Jews and the Catholic Church over the last forty years.

The Holy See wishes to reassure that the new formulation of the Prayer, which modifies certain expressions of the 1962 Missal, in no way intends to indicate a change in the Catholic Church’s regard for the Jews which has evolved from the basis of the Second Vatican Council, particularly the Declaration Nostra Aetate. In fact, Pope Benedict XVI, in an audience with the Chief Rabbis of Israel on 15 September 2005, remarked that this document “has proven to be a milestone on the road towards the reconciliation of Christians with the Jewish people.” The continuation of the position found in Nostra Aetate is clearly shown by the fact that the prayer contained in the 1970 Missal continues to be in full use, and is the ordinary form of the prayer of Catholics.

In the context of other affirmations of the Council – on Sacred Scripture (Dei Verbum, 14) and on the Church (Lumen Gentium, 16) – Nostra Aetate presents the fundamental principles which have sustained and today continue to sustain the bonds of esteem, dialogue, love, solidarity and collaboration between Catholics and Jews. It is precisely while examining the mystery of the Church that Nostra Aetate recalls the unique bond with which the people of the New Testament is spiritually linked with the stock of Abraham and rejects every attitude of contempt or discrimination against Jews, firmly repudiating any kind of anti-Semitism.

The Holy See hopes that the explanations made in this statement will help to clarify any misunderstanding. It reiterates the unwavering desire that the concrete progress made in mutual understanding and the growth in esteem between Jews and Christians will continue to develop.

http://212.77.1.245/news_services/bulletin/news/21922.php?index=21922〈=en#TESTO%20IN%20LINGUA%20INGLESE

Benedict clearly wants us to believe that the Zionist/Atheist/Talmudic/self-worshiping Khazars of the synagogues and Judaic pressure organizations that he has his “dialogue” with are Abraham’s stock and that Christians must be reconciled with them. What nonsense.

Cardinal Kasper Publicly Appeals to Jules Isaac

February 28, 2008

Walter Kasper speaking on Radio Vatikan, February 7, 2008, publicly states that he agrees with the “teaching of contempt” thesis of Jules Isaac whose seething contempt for Christianity saturates his strange books and whose zeal for altering Christian teachings and tradition is still unmatched.

Speaking of Benedict’s Latin prayer for the Jews, Kasper says:

“If the prayer speaks of the ‘conversion’ of the Jews, this does not mean we are embarking on a ‘mission’. As a matter of fact, the pope is quoting St. Paul’s Epistle to the Romans. In chapter 11, St. Paul tells us that we hope that when the fullness of the Gentiles shall come into the Church all Israel also shall be saved. It is an eschatological hope. This does not mean we are embarking on a mission: we must give witness to our faith, this is clear. But, I want to say this: in the past, such a language was often fraught with contempt, as Jules Isaac, a well-know Jew, rightly said. But, today, there is respect in the diversity which exists between us. Now there is respect and no longer contempt. (Cardinal Kasper, speaking on Radio Vatikan, February 7, 2008)

http://www.dici.org/actualite_read.php?id=1164&loc=us

For those seeking to understand the mind of Vatican prelates in this area, I strongly recommend the reading of Jules Isaac’s, Jesus and Israel and/or Judaism and the Vatican,
by Vicomte Leon De Poncis which quotes Jules Isaac’s writings extensively. Therein you will come to understand the foundation of Judeo-Christian dialogue laid by Jules Isaac when he wrote Jesus and Israel in 1946 and immediately began organizing conferences between rabbis and priests sympathetic to his cause dedicated to changing Christian teaching and tradition to his specification.

Those who warn that there is a danger that a “precedent may be set” of organizations hostile to the faith bringing about changes in matters of Catholic faith are either woefully ignorant of the past, have no memory, or are intentionally misleading people.

Cardinal Kasper Publicly Appeals to Jules Isaac

February 28, 2008

Walter Kasper speaking on Radio Vatikan, February 7, 2008, publicly states that he agrees with the “teaching of contempt” thesis of Jules Isaac whose seething contempt for Christianity saturates his strange books and whose zeal for altering Christian teachings and tradition is still unmatched.

Speaking of Benedict’s Latin prayer for the Jews, Kasper says:

“If the prayer speaks of the ‘conversion’ of the Jews, this does not mean we are embarking on a ‘mission’. As a matter of fact, the pope is quoting St. Paul’s Epistle to the Romans. In chapter 11, St. Paul tells us that we hope that when the fullness of the Gentiles shall come into the Church all Israel also shall be saved. It is an eschatological hope. This does not mean we are embarking on a mission: we must give witness to our faith, this is clear. But, I want to say this: in the past, such a language was often fraught with contempt, as Jules Isaac, a well-know Jew, rightly said. But, today, there is respect in the diversity which exists between us. Now there is respect and no longer contempt. (Cardinal Kasper, speaking on Radio Vatikan, February 7, 2008)

http://www.dici.org/actualite_read.php?id=1164&loc=us

For those seeking to understand the mind of Vatican prelates in this area, I strongly recommend the reading of Jules Isaac’s, Jesus and Israel and/or Judaism and the Vatican,
by Vicomte Leon De Poncis which quotes Jules Isaac’s writings extensively. Therein you will come to understand the foundation of Judeo-Christian dialogue laid by Jules Isaac when he wrote Jesus and Israel in 1946 and immediately began organizing conferences between rabbis and priests sympathetic to his cause dedicated to changing Christian teaching and tradition to his specification.

Those who warn that there is a danger that a “precedent may be set” of organizations hostile to the faith bringing about changes in matters of Catholic faith are either woefully ignorant of the past, have no memory, or are intentionally misleading people.

Chaos and Transformation

February 9, 2008

The chaos caused by the recent replacement of a prayer from the ancient Catholic liturgy due to pressure from Judaic organizations has become a perfect opportunity for rebirth, reinvention and transformation. As we have seen that “The Remnant Resistance” now provides support for the characters they formerly resisted against, now, even the foaming-at-the-mouth change-agent, Walter Kasper is transformed in the other direction. Watch this protégé of Hasidic philosopher Martin Buber–whom Benedict also is a student of–as he is transformed into a tough-talking “defender of the faith”:

“We think that reasonably this prayer cannot be an obstacle to dialogue because it reflects the faith of the Church and, furthermore, Jews have prayers in their liturgical texts that we Catholics don’t like,”

“I must say that I don’t understand why Jews cannot accept that we can make use of our freedom to formulate our prayers,” Kasper, a German, told the Corriere della Sera. (Adi Schwartz, “Vatican rejects criticism of new prayer for Jewish conversion” Haaretz, 07/02/2008)

http://www.haaretz.com/hasen/spages/952188.html

This is pure stagecraft between the rabbis and Kasper. But what is really taking place here? Walter Kasper is defending the altering of an ancient Catholic prayer which expressed pure, crystal clear, orthodox theology, to a novel, mysterious prayer intended to express Benedict’s Orwellian theology of the “elder brothers.”

And it is interesting to see Kasper state the plain fact that Judaic prayers and texts contain offenses against Christians. Although this hardly scratches the surface of the true nature of the Judaic tradition, it is yet another public admission from a prominent Cardinal that the texts of Judaism harbor real teachings of contempt towards Christians, even as he calls these haters of Christ “elder brothers in the faith” and supports “correction” of Catholic theology and liturgy to suit them.

I will remind readers that not very long ago, the story was that it was deemed “Jew hate” to claim that the texts of Judaism contained hateful passages against Christians. When a high-profile figure like Kasper states that fact publicly, it is clear evidence that we are in a new era of revelations. The information is now getting out there. The establishment won’t allow independent researchers to handle the information. They must control it themselves.

And how is the release of this information handled by Kasper? Just as it was handled by Cardinal George. The correct response should be outrage, ending of “dialogue” and a call for the rabbis to correct their hateful traditions. Kasper gives every indication that “dialogue” with the rabbis should continue, even though Catholics have nothing to gain from “religious relations” with rabbinic enemies of the faith in an arrangement where Catholic theology and tradition is “corrected” to suit rabbinic sensibilities while the rabbis keep their hateful traditions intact. If a banker threw a tantrum and threatened to tear up a 100% interest loan contract while the debtor begged him not to, that would not even begin to approach the insanity at play here.

The charade is plain and in the open for those with eyes to see.

Also read:

Cardinal George Induces the Double Mind

and

Pontifical Household Preacher: A Revelation and Obfuscation

Chaos and Transformation

February 9, 2008

The chaos caused by the recent replacement of a prayer from the ancient Catholic liturgy due to pressure from Judaic organizations has become a perfect opportunity for rebirth, reinvention and transformation. As we have seen that “The Remnant Resistance” now provides support for the characters they formerly resisted against, now, even the foaming-at-the-mouth change-agent, Walter Kasper is transformed in the other direction. Watch this protégé of Hasidic philosopher Martin Buber–whom Benedict also is a student of–as he is transformed into a tough-talking “defender of the faith”:

“We think that reasonably this prayer cannot be an obstacle to dialogue because it reflects the faith of the Church and, furthermore, Jews have prayers in their liturgical texts that we Catholics don’t like,”

“I must say that I don’t understand why Jews cannot accept that we can make use of our freedom to formulate our prayers,” Kasper, a German, told the Corriere della Sera. (Adi Schwartz, “Vatican rejects criticism of new prayer for Jewish conversion” Haaretz, 07/02/2008)

http://www.haaretz.com/hasen/spages/952188.html

This is pure stagecraft between the rabbis and Kasper. But what is really taking place here? Walter Kasper is defending the altering of an ancient Catholic prayer which expressed pure, crystal clear, orthodox theology, to a novel, mysterious prayer intended to express Benedict’s Orwellian theology of the “elder brothers.”

And it is interesting to see Kasper state the plain fact that Judaic prayers and texts contain offenses against Christians. Although this hardly scratches the surface of the true nature of the Judaic tradition, it is yet another public admission from a prominent Cardinal that the texts of Judaism harbor real teachings of contempt towards Christians, even as he calls these haters of Christ “elder brothers in the faith” and supports “correction” of Catholic theology and liturgy to suit them.

I will remind readers that not very long ago, the story was that it was deemed “Jew hate” to claim that the texts of Judaism contained hateful passages against Christians. When a high-profile figure like Kasper states that fact publicly, it is clear evidence that we are in a new era of revelations. The information is now getting out there. The establishment won’t allow independent researchers to handle the information. They must control it themselves.

And how is the release of this information handled by Kasper? Just as it was handled by Cardinal George. The correct response should be outrage, ending of “dialogue” and a call for the rabbis to correct their hateful traditions. Kasper gives every indication that “dialogue” with the rabbis should continue, even though Catholics have nothing to gain from “religious relations” with rabbinic enemies of the faith in an arrangement where Catholic theology and tradition is “corrected” to suit rabbinic sensibilities while the rabbis keep their hateful traditions intact. If a banker threw a tantrum and threatened to tear up a 100% interest loan contract while the debtor begged him not to, that would not even begin to approach the insanity at play here.

The charade is plain and in the open for those with eyes to see.

Also read:

Cardinal George Induces the Double Mind

and

Pontifical Household Preacher: A Revelation and Obfuscation

Walter Kasper’s Statement on the Good Friday Prayer for the Jews

February 9, 2008

Catholic Church Conservation blog has provided the following translation of Cardinal Walter Kasper’s statement on the new Good Friday Prayer for the Jews. I’m certain that those who are familiar with Benedict’s theology of the “elder brothers” will see that theology reinforced in this statement. For “Jews,” conversion to Christ is not a pressing issue. That can wait until the Apocalypse. For now, we must only be concerned with “reconciliation” with the “elder brothers,” always respecting their “faithfulness to the covenant” and working together “for peace and justice in the world.”

For those who have a working knowledge of the actual anti-biblical Talmudic and Kabbalistic traditions of the “elder brothers,” this is a spiritual and temporal death sentence for Catholics. It also is cause for deprivation of the only possible means of salvation for Jews–both real Jews and the fake Jews whom Vatican prelates demand that we have “religious relations” with, that is, “religious relations” devoid of even the thought of evangelism.

And note that, as pointed out earlier, this change is a “correction” which is to say that there was error (“antisemitism”) in one of the most ancient prayers of the Catholic liturgy. Those who accuse the Catholic Church of harboring “teachings of contempt” have scored a huge victory here.

“The Holy Father, the Holy See, is aware that the history between Jews and Christians is a difficult and complicated history. We must take this into account, there are many sensitivities. Therefore, the prayer for the Good Friday has been corrected in the so-called old liturgy which is now the “extraordinary” liturgy. The blindness of the Jews was cited. This was perceived as insulting and the sentence has been deleted.

But on the other hand, the Pope did not remove what is specific to our faith, namely the belief in Jesus Christ, the Messiah, the Son of God, the Saviour of all people, which includes according to our belief also the Jews. The Pope wanted to express this Faith. This is not an obstacle for dialogue, because the dialogue presupposes that the identity of the Jewish faith and identity of the Christian faith can be mutually recognised and naturally, this leads to dialogue.

We have much in common with Jewish people, but this is a difference which you cannot ignore.

When the Pope presently speaks on the conversion of Jews, then you have to understand correctly. He cited literally the Eleventh Chapter of the letter of the Apostle Paul to the Romans. The apostle, says that we, as Christians, hope, when the fullness of pagans enters the church, then that Israel will completely convert. This is an eschatological hope for the end of the ages, which does not mean that we have the intention now to be missionaries to Jews as one sends missions to the heathens.

We have in the meantime now shoulder to shoulder to recognise our mutual diversity. We Christians must of course give testimony of our faith in Jesus the Christ. This is also a freedom of religion, which we have to be given to say and confess what we believe, as the Jews themselves have the opportunity to express their Faith. One could also say that in the place of the old language of contempt is now respect and mutual recognition in our diversity. With this difference, in faith in Jesus Christ, we must live and we must recognize, which does not exclude in any way that there are the many things on which we agree, the possibility of working together for peace and justice in the world.”

http://cathcon.blogspot.com/2008/02/cardinal-kaspers-statement-on-good.html

Walter Kasper’s Statement on the Good Friday Prayer for the Jews

February 9, 2008

Catholic Church Conservation blog has provided the following translation of Cardinal Walter Kasper’s statement on the new Good Friday Prayer for the Jews. I’m certain that those who are familiar with Benedict’s theology of the “elder brothers” will see that theology reinforced in this statement. For “Jews,” conversion to Christ is not a pressing issue. That can wait until the Apocalypse. For now, we must only be concerned with “reconciliation” with the “elder brothers,” always respecting their “faithfulness to the covenant” and working together “for peace and justice in the world.”

For those who have a working knowledge of the actual anti-biblical Talmudic and Kabbalistic traditions of the “elder brothers,” this is a spiritual and temporal death sentence for Catholics. It also is cause for deprivation of the only possible means of salvation for Jews–both real Jews and the fake Jews whom Vatican prelates demand that we have “religious relations” with, that is, “religious relations” devoid of even the thought of evangelism.

And note that, as pointed out earlier, this change is a “correction” which is to say that there was error (“antisemitism”) in one of the most ancient prayers of the Catholic liturgy. Those who accuse the Catholic Church of harboring “teachings of contempt” have scored a huge victory here.

“The Holy Father, the Holy See, is aware that the history between Jews and Christians is a difficult and complicated history. We must take this into account, there are many sensitivities. Therefore, the prayer for the Good Friday has been corrected in the so-called old liturgy which is now the “extraordinary” liturgy. The blindness of the Jews was cited. This was perceived as insulting and the sentence has been deleted.

But on the other hand, the Pope did not remove what is specific to our faith, namely the belief in Jesus Christ, the Messiah, the Son of God, the Saviour of all people, which includes according to our belief also the Jews. The Pope wanted to express this Faith. This is not an obstacle for dialogue, because the dialogue presupposes that the identity of the Jewish faith and identity of the Christian faith can be mutually recognised and naturally, this leads to dialogue.

We have much in common with Jewish people, but this is a difference which you cannot ignore.

When the Pope presently speaks on the conversion of Jews, then you have to understand correctly. He cited literally the Eleventh Chapter of the letter of the Apostle Paul to the Romans. The apostle, says that we, as Christians, hope, when the fullness of pagans enters the church, then that Israel will completely convert. This is an eschatological hope for the end of the ages, which does not mean that we have the intention now to be missionaries to Jews as one sends missions to the heathens.

We have in the meantime now shoulder to shoulder to recognise our mutual diversity. We Christians must of course give testimony of our faith in Jesus the Christ. This is also a freedom of religion, which we have to be given to say and confess what we believe, as the Jews themselves have the opportunity to express their Faith. One could also say that in the place of the old language of contempt is now respect and mutual recognition in our diversity. With this difference, in faith in Jesus Christ, we must live and we must recognize, which does not exclude in any way that there are the many things on which we agree, the possibility of working together for peace and justice in the world.”

http://cathcon.blogspot.com/2008/02/cardinal-kaspers-statement-on-good.html