Judaism and the Church: before and after Vatican II

For what did Our Lord say to the Jews who do not accept Him?

You are from beneath, I am from above. You are of this world, I am not of this world. Therefore I said to you, that you shall die in your sin. For if you do not believe that I am He [the Son of God], you will die in your sin. (John 8:23-24)

Contrariwise, the new post-Conciliar program effectively says, ?If you do not believe that I am He, you are still faithful to the Covenant in your own way.? This new approach is the polar opposite of the words of Christ Himself.

When Pope Benedict visited the Rome synagogue in 2010 he reiterated the same theme found in his books.

Pope Benedict said:

Christians and Jews share to a great extent a common spiritual patrimony,?they pray to the same Lord,[25] they have the same roots, and yet they often remain unknown to each other. It is our duty, in response to God?s call, to strive to keep open the space for dialogue, for reciprocal respect, for growth in friendship, for acommon witness?in the face of the challenges of our time, which invite us to cooperate for the good of humanity in this world created by God, the Omnipotent and Merciful.[26]

Yet we know that Jews and Christians do not worship the same God. Jews reject the Trinitarian God. They reject Jesus Christ as Lord and Messiah. It is Saint John, the Apostle of Love, who writes: ?He who honoreth not the Son, honoreth not the Father, who hath sent Him.? (John 5:23)

Finally, as noted, the new approach to be a ?common witness? to God along with Jews implicitly demands we no longer speak of the need for their conversion to Christ?s one true Church for salvation. It effectively tells Jews they have the moral freedom to live their lives as if Jesus Christ were a fraud and imposter.

In fact, Cardinal Koch briefly mentions the sticky problem of Jews not accepting Christ, but deals with it in manner that defies reason. Koch says in his May 16 speech, ?That the Jews are participants in God?s salvation is theologically unquestionable, but how that can be possible without confessing Christ explicitly, is and remains an unfathomable divine mystery.?[27]

Is it possible for a Cardinal?s statement to be any more insipid? The truth is: our post-Conciliar churchmen have mangled traditional Catholic doctrine, and constructed a false theology to serve the new god of ?Jewish-Catholic relations?. These churchmen have adopted contradictions and impossible conundrums, and then try to camouflage the disaster by wrapping it in a pious shroud of ?unfathomable divine mystery.?

Vatican II?s ?fundamental reorientation of the Catholic Church? is a manifestation of the components of liberal Catholicism: especially ?religious indifferentism? and the modernist belief in at least ?some transformation of the Church?s dogmatic message over the course of the centuries.?[28]

In following the post-Conciliar approach to the Jews, Pope Benedict, in the words of Rabbi Rosen, is ?institutionalizing revolution? ? a revolution that is a head-on collision with the infallible decree of the Council of Florence that ?Pagans, Jews, heretics and schismatics? are ?outside the Catholic Church,? and as such, ?can never be partakers of eternal life,? unless ?before death? they are joined to the one true Church of Jesus Christ, the Catholic Church.

Koch and ?Anti-Semitism?

Within the past two months, Cardinal Koch once again reaffirmed the centrality of?Nostra Aetate?in a speech to members of the Vatican?s Pontifical Commission for Religious Relations with Jews, published in the?L?Osservatore Romano,November 7.

The effort to reach an Accord with the SSPX, Koch told the Commission, ?absolutely does not mean? that the Catholic Church will accept or support the anti-Jewish or anti-Semitic positions allegedly espoused by some SSPX members.

?The Holy Father has charged me,? said Koch, ?with presenting the question in the correct way.?Nostra Aetate?is not being questioned in any way by the magisterium of the Church as the pope himself has demonstrated repeatedly in his speeches, his writings and his personal gestures regarding Judaism.?[29]

The pro-abortion Anti-Defamation League was quick to praise Koch?s remarks. ??we applaud and welcome Cardinal Koch?s strong and clear re-affirmation of the significance of?Nostra Aetate?for the Catholic Church,? said Abraham Foxman, ADL National Director.

The ADL press-release lauded Koch?s reaffirmation of?Nostra Aetate?as ?the crucial compass of all endeavors toward Jewish-Catholic dialogue.?

The same press-release quoted Rabbi Eric J. Greenberg, ADL Interfaith Director, saying that the ADL:

respectfully urges that any potential rehabilitation of the SSPX include the requirement that the Society publicly reject their decades of hatred[sic], and that as an expression of their affirmation of?Nostra Aetate,?be required to remove all anti-Semitic rhetoric from both their online and their print publications.[30]

Footnotes

1. ?Building on?Nostra Aetate?- 50 Years of Christian-Jewish Dialogue,? Cardinal Kurt Koch, Lecture at the Pontifical University of St Thomas Aquinas (Angelicum), John Paul II Center, Rome, May 16, 2012. Published by the Council of Centers of Jewish-Catholic Relations (emphasis added).

2.?From ?Pope to Make Symbolic Visit to Rome Synagogue this Sunday,??Catholic Herald, January 15, 2010 (emphasis added).

3. Koch: ?Building on?Nostra Aetate?.

4. See?From Enemy to Brother: The Revolution in Catholic Teaching on the Jews, 1933-1965by Professor John Connelly. (Harvard University Press, 2012). The book?s author is clearly in sympathy with the progressivists, but this does not detract from the value of the documentation. This newly published book documents the work of progressivist pre-Vatican II theologians to construct a new theology to accommodate modern Jewish-Catholic relations. It is the work of these theologians, primarily that of Karl Theime, who laid the groundwork forNostra Aetate?s new approach. We hope to detail more of this material in a future issue ofCFN.

5.?Christ the Life of the Soul, Abbot Columba Marmion, [St. Louis: Herder, 1925], p. 33.

6. ?The race of man after its miserable fall from God, the Creator and the Giver of Heavenly gifts, ?through the envy of the devil,??separated into two diverse parts,?of which the one steadfastly contends for truth and virtue, the other for those things which are contrary to virtue and to truth.?The one is the?Kingdom of God on earth, the true?Church of Jesus Christ;?and those who desire from their heart to be united with it so as to gain salvation must of necessity serve God and His only-begotten Son with their whole mind and with an entire will.?The other?is the kingdom of Satan,?in whose possession and control are all whosoever follow the fatal example of their leader and of our first parents, those who refuse to obey the divine and eternal law, and who have many aims of their own in contempt of God, and many aims also against God. This twofold kingdom St. Augustine keenly discerned and described after the manner of two cities, contrary in their laws because striving for contrary objects; and with subtle brevity he expressed the efficient cause of each in these words: ?Two loves formed two cities: the love of self, reaching even to contempt of God, an earthly city; and the love of God, reaching even to contempt of self, a Heavenly one.? At every period of time each has been in conflict with the other ?? Emphasis added. Quotation taken from Msgr. FentonThe?Catholic Church and Salvation, p. 135. Yet as Michael Davies explains in?Pope John?s Council, Vatican II, especially the Council document?Gaudium et spes, effectively abandoned the doctrine of the Two Kingdoms. Davies writes, ?Gaudium et spes?is pervaded by the notion that all men are basically men of good will, seeking the truth and anxious to do good. Far from the notion of conflict between the City of God and the City of Man [as set forth, as we have just seen, in the writings of Saint Augustine and Pope Leo XIII ??Humanum Genus], the Council Document?Gaudium et spes?envisages a future where the two cities work together for the common good of mankind.??Pope John?s Council, pp. 184-85.

7. See ?The Meaning of the Word ?Church?,? Msgr. Joseph Clifford Fenton,?American Ecclesiastical Review, October, 1954.

8. Father Ralph Wiltgen reveals that in the Council documents, the progressivists would use ambiguous terms in order to exploit them afterwards. He quotes a progressivist Councilperitus?who said, ?We are stating this in a diplomatic manner, but after the Council we shall draw the conclusions implicit in it.??The Rhine Flows into the Tiber, Father Ralph Wiltgen, S.V.D., Originally published in 1966 by Hawthorne Books. Reprinted by Tan Books in 1985., p. 242. Michael Davies devoted an entire chapter to these deliberate ?Time Bombs? in his bookPope John?s Council.

9. Quoted form ?Rome?s Secret Accord with Jewish Leaders?, Jean Madiran, Originally published in the Autumn 1990 issue of Madiran?s French journal?Itineraires, published in English by Anthony Fraser?s Apropos, Supplement to?Apropos?No. 9 (not dated), pp. 4-6. Emphasis added. See ?Common Mission and Significant Silence,? (CFN, April 2011) for a summary of the Madiran report

10. Ibid.

11. In his first Papal address, John Paul II did not speak of his duty to preserve the purity of Catholic doctrine against the many errors of the day, as did Pope Saint Pius X. Rather, John Paul II saw his primary task to further the progressivist agenda of Vatican II. On October 17, 1978, the newly- elected John Paul II said: ?We consider it our primary duty to be that of promoting, with prudent but encouraging action, the most exact fulfillment of the norms and directives of the Council. Above all we must favor the development of Conciliar attitudes. First one must be in harmony with the Council. One must put into effect what was started in its documents; and?what was ?implicit? should be made explicit in the light of the experiments that followed?and in the light of new and emerging circumstances.? Quoted from Petter Hebblethwaite, ?Pope John Paul II,? in Adrian Hasting,?Modern Catholicism: Vatican II and After?(London: Oxford University Pres, 1991), p. 447 Emphasis added.

12. Quoted from ?The Jewish Question in the Church?, Jean Madiran. Published in the French journal?Itineraires, March 1986. Published in English by Hamish Fraser?s?Approaches, ?Supplement to?Approaches?No. 93, [not dated], p.4.13. Ibid., p. 4.

14. Ibid., p. 5.

15. Quoted from Ibid, p. 8.

16. Ibid. (emphasis added).

17. Posted on?CFN?webpage, September 27, 2012. See www.cfnews.org/tiss-sept27.htm

18.?Jesus of Nazareth Part II: Holy Week: From the Entrance into Jerusalem to the Resurrection,?Pope Benedict XVI, [San Francisco: Ignatius Press, 2011],?pp.?44-45.?Emphasis added.

19.?The progressivist theologian Karl Theime, whom Professor John Connelly calls a pioneer in modern Jewish-Catholic relations, propounded a similar theme prior to Vatican II. ?Theime noted that Paul had indeed prophesied that ?All Israel will be saved,?? but only after the ?full number? of Gentiles had come into the Messianic Kingdom. If the salvation of Israel was certain, then missionary activities should focus on those whose salvation was not certain. This new reading had already become popular in the emerging Christian-Jewish dialogue in France, where Jules Isaac was arguing that the meaning of mission had to shift in a post-Holocaust world.??From Enemy to Brother, p. 203. Young Father Joseph Ratzinger was a correspondent with Karl Theime. More on this large topic in future issues of?CFN.

20.??Letter to England to Summon the Second Crusade, 1146?. From Bruno Scott James, trans.,?The Letters of St. Bernard of Clairvaux?(London: Burns Oates, 1953). From the webpage: Council of Centers on Jewish-Catholic Relations

21.?Quoted in Hanahoe, ?Ecumenism and Ecclesiology, Part II, by Father Edward Hanahoe,American Ecclesiastical Review, November, 1962.

22. ?Unity: Special Problems, Dogmatic and Moral?, Father David Greenstock,?The Thomist, 1963. Cited in article as from?The Ecumenical Review,?VIII, January, 1956.

23.?Many Religions ? One Covenant,?Joseph Cardinal Ratzinger, [San Francisco: Ignatius Press, 1998], p. 45-46.

24. Pope Pius VII, Letter,?Post tam diurturnas,?quoted from?The Kingship of Christ and Organized Naturalism,?Father Denis Fahey,?[Originally published in 1943. Republished by Christian Book Club of America, Palmdale, CA, 1987]?p. 10. Quote also found?in The Kingship of Christ and the Conversion of the Jewish Nation, p. 12

25. Speaking on the modernist notion that various religions worship the same God, the eminent theologian Father Reginald Garrigou-Lagrange explained that such a tenet denies the principle of non-contradiction, which is the most fundamental principle of reason. Father Garrigou-Lagrange explains, ?It is injurious to say that God would consider with equanimity all religions while one teaches truth and one teachers error, when one promises the good and one promises the evil. To say this would be to affirm that God would be indifferent to good and evil, to what is honest and shameful.??De Revelatione,?Father Garrigou-Lagrange, [Paris: Galbalda, 1921], Tome 2, Quoted from ?Christians, Muslims and Jews: Do we all Have the Same God??, Father Fran?ois Knittel,?Christendom,?November, December, 2007.

26. ?Papal Address at Synagogue in Rome: ?May These Wounds Be Healed Forever??, Pope Benedict XVI,?Zenit, Jan. 17, 2010.

27.?Koch: ?Building on?Nostra Aetate?.

28.?See ?The Components of Liberal Catholicism,? Msgr. Joseph Clifford Fenton,?American Ecclesiastical Review, July, 1958. For a lecture that explains these components as the root of Vatican II?s new orientation, consult the Audio CD lecture ?Catholic Identity Theft; The Components of Liberal Catholicism? by John Vennari (from Oltyn Library Services, 2316 Delaware Ave, PMB 325, Buffalo NY 14216).

29.??Cardinal: Vatican-SSPX talks do not signal toleration of anti-Judaism,??Catholic News Service, Nov. 8, 2012.

30.??ADL Praise Cardinal Koch?s Reaffirmation of Positive Relations Between Catholics and Jews,? Anti-Defamation Press Release, November 12, 2012.

31.?The term ?teaching of contempt? was actually coined by Professor Jules Isaac (1877-1963) the ?French-Jewish historian? revered by Jews the world over. In his many writings, Isaac waged war against the Holy Gospels as the ?true source? of anti- Semitism. According to Isaac: ?the permanent and latent source of anti-Semitism is none other than Christian religious teaching of every description and the traditional tendentious interpretations of Scripture.? Since Jules Isaac rejected Jesus Christ as Messiah, he necessarily rejected the New Testament as the inspired, infallible Word of God. To him, the Gospels are fallible human writings that can be critiqued, corrected, or condemned. He is particularly virulent against the Gospel of Matthew: ?It is a veritable competition as to who can make the Jews appear most hateful. Richly chequered and pathetic as is the narrator of the fourth Gospel (St. John), the palm goes to Matthew; his unerring hand unleashed the poisoned arrow that can never be withdrawn.? Jules Isaac:?Jesus et Israel, p, 571. Quoted in?Judaism and the Vatican,?Vicomte Leon de Poncis, (first printed 1967, reprinted by Christian Book Club of American, Palmdale, CA, 1999), p. 4

32. Details of this evening of Jewish-Catholic dialogue are published ?The Gospel According to Non-Beleivers, Part I?, J. Vennari,?Catholic Family News, May, 2000.

33.?ADL Press release, Nov. 12, 2012.

34. Msgr. Joseph Clifford Fenton taught that a man who has sworn the Oath Against Modernism, and then advances Modernism himself, or allows Modernism to be advanced ?would mark himself not only as a sinner against the Catholic Faith but also as a common perjurer. ?Sacrorum Antistitum?and the Background of the Oath Against Modernism,? Msgr. Joseph Clifford Fenton,?The American Ecclesiastical Review, October, 1960, pp. 259-260.

35. Juan Cardinal de Torquemada (1388-1468) was a revered medieval theologian responsible for the formulation of the doctrines that were defined at the Council of Florence. Cardinal Torquemada teaches: ?Were the Pope to command anything against Holy Scriptures, or the articles of faith, or the truth of the sacraments, or the commands of the natural or divine law, he ought not to be obeyed, but in such commands he is to be disregarded. Citing the doctrine of Pope Innocent III, Cardinal Torquemada further teaches: ?Thus it is that Pope Innocent III states?(De Consuetudine)?that it is necessary to obey the Pope in all things as long as he, himself, does not go against the universal customs of the Church, but should he go against the universal customs of the Church, ?he need not be followed ?? Sources:Summa de ecclesia?(Venice: M. Tranmezium, 1561). Lib. II, c. 49, p. 163B. The English translation of this statement of Juan de Torquemada is found in Patrick Granfield,?The Papacy in Transition?(New York: Doubleday, 1980), p. 171. And in Father Paul Kramer,?A Theological Vindication of Roman Catholic Traditionalism,?2nd ed. (Kerala, India), p. 29.

36.?Saint Robert Bellarmine, Doctor of the Church, taught ?Just as it is licit to resist the Pontiff that aggresses the body, it is also licit to resist the one who aggresses the soul or who disturbs civil order, or, above all, who attempts to destroy the Church. I say that it is licit to resist him by not doing what he orders and preventing his will from being executed; it is not licit, however, to judge, punish or depose him, since these are acts proper to a superior.??De Romano Pontifice,?lib. II, chap. 29, in?Opera omnia, Neapoli/ Panormi/Paris: Pedone Lauriel, 1871, vol. I, p. 418. For more, see ?Resisting Wayward Prelates, According to the Saints,? J. Vennari,?Catholic Family News,?January 1998. (Reprint?#259?available from?CFN?for $2.00USpostpaid.)

Source: http://angelqueen.org/2013/01/14/judaism-and-the-church-before-and-after-vatican-ii/

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