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John Paul IIs visit to the Jewsih synagogue of Rome had a character that was
substantially theological and should not be viewed as a merely "pastoral" act, as some
would like to present it in order to attenuate its gravity. Fr. Giuseppe de Rosa, S.J.,
affirmed its theological importance in an article in La Civilt Cattolica commenting on
the event:
The Popes meeting with the Hebrew community of Rome which in
some way represented all the Hebrew communities in the world, at
least symbolically has not only a human content but also an
actual theological one. It was the recognition or better, the
confirmation, 20 years after Vatican II of the turnaround worked by
the Council regarding the Churchs theological approach to
Judaism. (1)
With the symbolic theological visit, John Paul II clearly broke the tradition of the Holy
Church on treatment toward the Jewish religion. Quoting the Pontiffs speech delivered
in the Hebrew temple, a commentator of La Civilt Cattolica said exactly this:
As for the 'historical
character of the event, it lies
in the fact that this gesture
definitively closes an era in
the relations between
Christians and Jews and
opens a new one. What is
its real meaning? The
Pontiff himself said it when
he declared that 'following
the pontificate of John XXIII
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Elio Toaff, chief rabbi of the Israelites of Rome, manifested a similar joy:
As chief rabbi of this community .... I want to express my intense
satisfaction with the gesture that you longed for and today made a reality by
coming for the first time in the History of the Church to visit a synagogue, a
gesture that will be recorded in History. (7),
Therefore, the general opinion was that the gesture of John Paul II characterized a
symbolic rejection of the former position of the Church, which, based on profound
historical-theological reasons, always viewed the Jewish religion as an enemy of the
Catholic Faith.
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* Honorius I (625-638) urged the VI Council of Toledo, held in 638, to act forcefully
regarding the danger the Jews represented for the Catholic Faith. (12)
* Leo VII (936-939)
authorized Archbishop
Frederic of Moguncia,
Germany, to expel the Jews
from the city, given the
constant attacks they
launched against the
Catholics. (13)
* In a letter of January 17,
1208 addressed to the
Count of Nevers, France,
(14) Innocent III (11981216) lamented that feudal
lords were employing Jews
as ministers of their
extortions because they
exploited Christians through
Cardinal Ratzinger in a friendly pose with rabbi Sirat at the International
the practice of usury. (15)
Jewish-Christian Conference at Jerusalem in 1994 30 Dias, February 1994
* In 1239, after receiving a report compiled by Nicolas Donin, a converted Jew from La
Rochelle, that showed 35 articles in the Talmud insulting the Catholic Faith, Gregory IX
(1227-1241) wrote to the Western Bishops and Sovereigns ordering all copies of the
Jewish book to be confiscated. He appointed William of Auvergne, Bishop of Paris, to
make an investigation on the matter. Once examined, the Talmud was condemned and
copies of it were burnt publicly in Paris in 1242. At the request of the Jews, the book
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copies of it were burnt publicly in Paris in 1242. At the request of the Jews, the book
was examined again in 1248 and definitively condemned by William of Auvergne and
the masters of theology from Paris, among them St. Albert the Great. (16) In the work
Excerpta talmudica [Excerpts from the Talmud], written to justify the condemnation, one
reads:
By a secret design of Divine Providence, the errors, blasphemies, and outrages
contained in the Talmud had hitherto escaped the attention of the Doctors of the
Church. The wall has finally been removed, and now one can clearly see the reptiles, the
abominable idols that the house of Israel adores. (17)
* Innocent IV (1243-1254) ordered the Talmud to be burned because it was filled with
errors and blasphemies. (18) In the Bull Sicut tua nobis of July 23, 1254, he authorized
the Archbishop of Vienna to expel the Jews from his Diocese on account of their
actions against the Catholic Faith and their disobedience of Church statutes. (19)
* In the Bull Damnabili perfdia of July 15, 1267, Clement IV (1265-1268) also
condemned the Talmud. (20)
* In the Bull Nimis in partibus anglicanis of November 18, 1285, Honorius IV (12851287) took the same attitude as his predecessors regarding the Talmud. (21)
* John XXII (1316-1334) again condemned the errors of the Talmud in the Bull Dudum
felicis recordationis of September 4, 1320. (22)
* In the Bull Dudum ad nostram of August 8, 1442, Eugene IV (1431-1447) prohibited
the Jews not only from living with Christians, as the Third Lateran Council had already
established (Decree V, VI, 5), but also from living among Christians, given the
continuous blasphemies and attacks of the Jews against the Catholic Faith. (23)
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come from the impure spirit and the souls of Israel come from the
spirit of God.
9. The non-Jews were only created to serve the Jews day and
night, without deviating from their service.
10. It is prohibited for the Jew to praise the learning or virtue of a
Christian.
11. It is not just to use mercy toward enemies ....
14. The Jews can be hypocritical with the non-Jew ....
16. God granted all power over the goods and the blood of other
peoples to the Jews.
17. A non-Jew who robs a Jew, even should it be an alms, should
be killed. On the contrary, it is permitted for Jews to do evil to nonJews. To despoil a pagan [that is, a non-Jew] is allowed ....
19. You can deceive an outsider and practice usury against him
....
21. Whoever loves a Christian would hate his own creator ....
23. Annihilate the best of the non-Jews. Take the life of the most
honest of the idolaters.
24. If a pagan falls into a pit, we should cover the pit with a stone
and try to prevent any measure that he might employ to get out.
When we see him fall into a river or in danger of death, we should
not save him. Maimonides counsels giving death wounds to every
non-Jew when this lies within our powers. It is just to exterminate
every heretic [that is, non-Jew] with your own hand; whoever sheds
the blood of the impious offers a sacrifice to God ....
Those who deny the teaching of Israel, particularly the followers of
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The Jews attempted to bribe Paul IV by offering him 40,000 escudos to annul the Bull.
(29) Along with other measures, the Pontiff ordered the destruction of the talmudic and
anti-Catholic books of the Jews. (30)
* Pius IV (1560-1565) in 1564 placed the Talmud on the Index librorum prohibitorum
[Index of forbidden books] and prohibited books interpreting, commenting or
expounding on it. (31)
* In the Bull Hebraeorum gens of February 26, 1569, St. Pius V (1566-1572) expressly
condemned the Jews who dedicated themselves to the practice of divination, sortilege,
sorcery and witchcraft. (32) In that bull St. Pius V also accused the Jews of other
crimes such as usury, theft, receiving stolen goods, and soliciting for prostitution. He
closes his bull with these words:
Finally, we consider as known and proven how offensively this perverse
generation [the Jews] offends the name of Christ, how hostile it is to those
who carry the name of Christians, even making attempts against their lives.
(33)
By a decree of February 26, 1569, St. Pius V expelled the Jews from the Pontifical
States, since, in addition to the mentioned crimes, the Jews spied for the Muslims and
supported their plans of conquest that endangered all Christendom. (34) In this Brief, he
said:
We know that this most perverse people have always been the
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* In the Bull Cum Hebraeorum of February 28, 1593, (40) Clement VIII (1592-1605)
proscribed talmudic and cabalistic books, as well as works written in Hebrew
containing errors. (41) The prohibition contained in this bull was included as a norm in
the Index, published on March 27, 1596.
In 1592 Clement VIII re-established the preaching of sermons aimed at the conversion
of the Jews and, at the same time, in the Bull Caeca et obdurata of January 25, 1593,
reiterated the decrees of Paul IV and St. Pius V expelling them from the States of the
Church, with the exception of the cities of Rome, Ancona, and Avignon. (42)
* Urban VIII (1623-1644) sent a Brief to the King of Spain on January 15, 1628
opposing the crime of usury practiced by the Jews of Portugal. (43)
* On September 15, 1751, Benedict XIV (1740-1758) signed and promulgated a
document reaffirming the cautionary measures regarding the Talmud taken by the
Popes since Innocent IV. (44)
* In October 1775 (45) and January 1793 (46), Pius VI (1775-1799) published two
edicts confirming the directives of Benedict XIV regarding the Jews.
* Through a letter by his Secretary of State, Cardinal Merry del Val, St. Pius X (19031914) warmly praised the classic work of Msgr. Henri Delassus, La conjuration
antichrtinne [The anti-Christian Conspiracy], which exposes the conspiracy of
Judaism and Freemasonry against the Catholic Church and Christian Civilization. (47)
B. Councils
condemned by John
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There are still many other Bulls of Popes and Decrees of Roman
Congregations regarding the Jews, published in various collections
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Paul II
The following councils were
also included in the radical
anathema that John Paul II
issued at the Roman
synagogue:
* The Council of Elvira
(302), held at the end of
Diocletians persecution
against the Christians,
issued a canon that forbade
Christians from giving their
daughters in marriage to
Jews; another canon
prohibited Christians from
sitting at the table with
Hebrews. (48)
* These prohibitions were
confirmed and renewed by
the Councils of Laodicea
(4th century); Vannes (465);
Agda (506); Epaona (517)
and by the three Councils of
Orleans (530, 533, and
541). (49)
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* The Council of Paris (614) sustained the prohibition against giving Jews public
posts, whether civil or military. (53)
* The Fourth Council of Toledo (633), canon 59, stated that the sons of Jews who
had falsely converted and then returned to Judaism should be educated in Catholic
monasteries; it also ratified the measures adopted by King Sisenando regarding the
Jews. (54)
* The Sixth Council of Toledo (638), canon 3, issued
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dialogus; St. Jerome; St. Ambrose; St. Augustine, De Fide Catholica ex Veteri et
Novo Testamento contra Judaeos and Adversus quinque haereses; Severus of
Minorca; St. Maximus of Turin; Cassiodore; St. Gregory the Great; St. Bruno of
Wrzburg; St. Isidore of Seville, De Fide Catholica contra Judaeos; St. Ildefonso of
Toledo; St. Julian of Toledo; Paulo Alvares de Cordoba; St. Agobard of Lyon, De
Judaicis superstitionibus, X; De insolentia Judaeorum, IV; Amolon of Lyon, Contra
Judaeos; Rabano Mauro; Fulbert de Chartres; St. Peter Damian.
* From 1100 to 1500
Odon of Cambray; Gilbert Crispin; Guibert de Nogent; Rupert de Deutz; Peter the
Venerable, Adversus Judaeorum inveteratam duritiam; Richard de Saint-Victor, De
Emmanuele, Book II; Inguetto Contard; Gautier de Chatillon and Baudoin de
Valenciennes; Alain de Lille, De Fide Catholica; William of Auvergne; St. Albert the
Great; St. Thomas Aquinas, De regimine Judaeorum ad ducissam Brabantiae;
Summa Theologiae, III, q.47, a.5-6; Raymond Martin, Pugio Fidei adversus Mauros et
Judaeos; Victor Porchetto de Selvatici; Nicolas de Lire; Lauterio de Batineis; Bernard
Oliver; Jean de Baconthorpe; Paul of Venice; Stephan Bodiker, Bishop of
Brandenburg; Juan de Torquemada; Peter George Schwartz; St. Antonin of Florence,
Dialogus discipulorum Emauntinorum cum Peregrino; Paulo Morosini, De aeterna
temporalique Christi generatione; Pedro de Brutis, Victoriae adversus Judaeos; etc.
Several Jewish writers who
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6. Catholics are forbidden to attend Jewish weddings and take part in their
feasts;
7. Catholics may not invite Jews for meals nor accept invitations from them.
(69)
E. Conclusion
These countless Popes, Councils, Fathers, Doctors, and Saints of the Catholic Church,
as well as the ensemble of her past Canon Law dealing with the Jews, were all
supposed to be 'excommunicated' by John Paul II when he affirmed that whomsoever
had combated the Jews at all times would be at fault.
As he cast his anathema in his Allocution, John Paul II invoked a very recent tradition,
as he himself noted, that of Vatican Council II with its Declaration Nostra aetate, and the
example of John XXIII. Regarding the latter, John Paul II asserted:
The inheritance that I now want to have recourse to is precisely that of Pope
John, who passing by here [the synagogue] one time .... stopped his car in
order to bless the throng of Jews who were leaving this very Temple. (70)
Now then, the 22-year-old tradition of the Council and the single example of Pope
John XXIII hardly carries the weight to bring into question the 2,000-year-old tradition of
Catholic teaching. Rather, its deliberate opposition to the Magisterium of the Church
would seem to define a rupture in that teaching.
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In this case, John Paul II clearly appeared to break with a tradition of the Ordinary
Pontifical Magisterium. Facing this patent contradiction, a faithful Catholic is obliged to
ask: Who is right? Is it the Church, which for serious reasons of a theological nature was
vigilant for 2,000 years against the enmity of the synagogue? Or is it John Paul II who,
ignoring that wise rationale, went to the synagogue and, without even alluding to the
ancient errors of the Jews, began to defend them and condemn the prior conduct and
constant teaching of the Church on the matter?
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a. Racial prejudice?
He certainly did not intend to liken
the Churchs previous anti-Jewish
condemnations to the spurious
Nazi theories of racial prejudice.
The elevated religious motivation
upon which the Church of Our Lord
based her opposition to the
followers of Anas and Caiphas
simply does not permit any kind of
analogy with Nazi racism. Even
those enthused with that papal visit
have discarded such an absurd
hypothesis. For example in an
article in La Civilt Cattolica, Fr. de
Rosa said:
This long period of
On April 7, 1994, John Paul II promoted an outdoor concert of
Christian anti-Semitism
Jewish singers at St. Peter's Square. The pretext was to remember
which was based primarily on the victims of the Nazi persecution. On one side of the Pope was
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the victims of the Nazi persecution. On one side of the Pope was
chief-rabbi Toaff in a place of honor symetrical to Italian
president Scalfaro. - Corriere della Sera, April 8, 1994
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was they who instigated the first persecution against the Church in Jerusalem by
arresting St. Peter (Acts 12:3), stoning to death St. Stephen (Acts 7:54-58), and
beheading St. James the Greater (Acts 12:1-2). They ordered the Apostles to be
whipped (Acts 5:40) and stirred up Saul against the disciples (Acts 8:3). After the
conversion of St. Paul, they persecuted him with calumnies and instigated revolts
against him (Acts 13:50; 17:5). In the year 65 in Jerusalem, they dragged him out of the
city in order to kill him. The Apostle of the Gentiles was saved by the pagan tribune
Lysias, who, to rescue him from the hands of the infuriated Jews at Jerusalem, ordered
him flogged and sent him under a guard to Caesarea (Acts 24:7).
* St. Paul himself bears witness to this radical hatred directed against him when he
wrote that the Jews never ceased to combat the Church of Jesus Christ (I Thes. 2:14).
* As soon as the nascent Church had begun to rise up in Rome, the local Jews tried to
drown her in the blood of the first Christians. Rome was burned in the year 64 AD. The
mystery over whether it was Jews or pagans who ordered the burning of Rome during
the reign of Nero is debated even to this day. But those who profited were mainly the
Jews who held sway over the Emperor. (78) The fire served as a pretext to set off the
bloody persecutions of the pagan Emperors against the first Christians. (79)
* Since the year 70 AD, with the fall of Jerusalem to the troops of Vespasian and Titus,
the writings of the rabbis became more and more violent and hostile toward Christians.
(80)
* In the years 132-135,
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* During the persecution by Decius in 250, also in Smyrna, St. Pionius and his
companions Sabina and Asclepiades were sent before the judge on the anniversary of
the martyrdom of St. Polycarp. A large number of Jews came to demand the death of
the Christians who refused to apostatize. These people have already lived too long!
they shouted. (85)
* St. Calixtus, Pope from 217 to 222, was another illustrious victim of Jewish hatred in
the early years of the Church. A former slave, St. Calixtus had made some unsuccessful
business deals on behalf of his master and sought the help of his creditors, among
them, some Jews. The latter denounced him as a Christian to the pagan authority. The
prefect had him scourged and condemned him to forced labor in the mines of Sardinia.
(86)
* In his work Contra Celsum (VI, XXVII), Origen confidently stated that the Jews gave
rise to the calumnies that were so ominously fateful to Christians. According to him, the
Jews were the ones who spread the rumor that Christians ate beheaded children in
their nightly meetings in the Catacombs. (87)
* Julian the Apostate found his best allies in the Jews during his war against Our Lord
Jesus Christ. St. Gregory Nazianzen said that the Jews centuries-old hatred for
Christians was what motivated them to assist the tyrant. (88)
* Eusebius related how Emperor Constantine the Great, in a letter about the celebration
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* Eusebius related how Emperor Constantine the Great, in a letter about the celebration
of Easter, recalled the implacable persecutions of the Jews against Christians. He
advised: Let there be nothing in common between us and the most inimical rabble of
the Jews. (89)
* Jewish hatred for Christians was also present in the East. King Sapors persecution of
Christians in Persia in the mid-fourth century was instigated by the Jews, these
perpetual enemies of Christians who are always found in turbulent times, constant in
their implacable hatred and unhesitating in making any calumnious accusation,
according to the Acts of St. Simeon-bar-Sabae, Patriarch of Seleutia, who died in 341.
(90)
* At the beginning of the 5th century, the Jews in Alexandria fueled an eruption of
violence against the Christians. (91)
* In North Africa during the 5th and 6th
centuries, Ethiopian Christians who had
settled in Nedjran and Saphar were the
victims of the anti-Christian fury of the
Jews. A symptomatic event took place in
the year 523, when Dhu-Nowas, chief of
the Himarytes, Jewish by religion, stirred
up the whole region and took over Saphar,
massacred the Catholic clergy and
soldiers of the local garrison, and
transformed the church into a synagogue.
He then lay siege to Nedjran, where he
accepted the surrender of the inhabitants.
Then, violating his promises, he ordered all
the Christians to be slain. (92)
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News of this insidious Jewish intrigue and the consequent profanations in the Holy Land
by the Moors understandably gave rise to a surge of religious indignation throughout
Europe. Were there exaggerations in that reaction against Moors and Jews? Probably.
But the first ones to blame for possible excesses were the authors of that crime of
profanation the Muslims and their Jewish informers, rather than to point the finger
only at those seeking to redress the rights of their insulted Faith. To attribute such a
religious reaction to a temperamental or emotional phobia would be a gross
simplification.
Here I will close this sampling of Jewish hatred against the Holy Church expressed
through direct persecutions in the first eleven centuries of the History of the Church.
History has also recorded indirect persecutions instigated by Jews against Catholics.
Some of the more noteworthy of these will be presented next.
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a doubt that the Jews, through their wealth, energy and talents, supported
and furthered the progress of the European revolution. In the second
revolutionary period that starts in 1830, they showed even more ardor than
in the first .... It is beyond doubt that with their gold, energy and capabilities,
they sustained and helped the European revolution .... Their contribution to
present-day Socialism was, as is well known, and still is very great . (110)
Another fact should be added to the documents attesting to the persecutions stimulated
by Jews against Catholics, and that is their doctrinal hostility and participation in the
revolutionary process that has been destroying Christendom. The precepts of the
Talmud, which manifest a great hatred of the Church and Catholics, seek to give
religious foundation to the Israelite loathing for Christianity. (111) This hatred was
reinforced after the Talmud first came into force, that is, the 2nd century, when its
foundations were laid by Barchochbas, Akiba and Aquila, until today. Bernard Lazare
noted:
The tanaim [early teachers] wanted to preserve the faithful from Christian
contamination; for this purpose the Gospels were likened to books on
witchcraft, and Samuel Junior, by order of the patriarch Gamaliel, inserted in
the daily prayers a curse against the Christians, Birkat Haminim, which has
furnished the foundation for the charge that the Jews curse Jesus thrice a
day. (111)
Even if other documents were lacking, the Talmud canons highlighted in the box above right - would constitute proof of the permanent hatred of the Jews for the Catholic
Religion. (112)
Considering what has been expounded thus far, I find that the hatred of the Jews
against Catholics throughout History is so visceral and unrelenting that one could say it
fulfills the revelation God made to Isaiah, saying:
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The following century, Nicholas II wrote the Inquisition to proscribe coercing Jews to
embrace Christianity. ....
It would be easy to cite an unlimited number of other charitable actions toward the
Israelites, in numerous epochs, practiced by churchmen well-instructed in the duties of
man and their Religion. ....
The people of Israel .... has
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On the Inquisition
Someone could object that the Inquisition persecuted the Jews,
and that ipso facto the Church is responsible for such treatment. I
answer, saying:
1. The Tribunal of the Holy Inquisition, established to defend the
integrity of the Catholic Faith, was not concerned about the Jewish
religion as such, nor did it prevent the Jews from professing their
false beliefs, so long as they did not propagate their convictions
among Catholics. The Tribunal dealt only with those who
hypocritically converted to Catholicism and entered the fold of the
Church or those who, having sincerely converted, later relapsed
into their old errors (Joseph de Maistre, Cartas sobre a Inquisio
Espanhola, Niteroi: Leituras Catlicas, 1949, p. 27).
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c. Theological prejudices?
In the absence, therefore, of an adequate historical foundation to uphold that the
expression old prejudices," employed by John Paul II, refers to racial or emotional
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prejudices against the Jews, one must ask whether the Pontiff was referring to doctrinal
matters.
Was John Paul II referring to theological prejudices? To accept such a hypothesis,
however, it would have to be asked if the very serious theological questions that
separate the Catholic Church from the Synagogue are prejudices? For example,
would it be a prejudice to affirm the Divinity of Our Lord Jesus Christ or to profess the
dogma of the Most Holy Trinity? Or to proclaim the articles of Faith that derive from
that?
These are questions that John Paul II did not answer. Instead he left the Catholics who
followed the news of his visit to the synagogue of Rome in a state of perplexity,
bewildered by the impression of a Pope who appeared to abandon the mentioned
dogmas of our Faith in order to favor the Jewish religion.
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How would it be possible for the Jews to enjoy the same predilection of Catholics if,
as Scriptures clearly states, without the Faith it is impossible to please God? (Hebr.
11:6)
John Paul IIs mention of older brothers also appears to suppose a right of the firstborn that present-day Jews would have over Catholics.
Now then, the ancient and true right of the first-born
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By faith Abraham, when he was tried, offered Isaac .... By faith also of
things to come, Isaac blessed Jacob and Esau. By faith Jacob dying,
blessed each of the sons of Joseph .... By faith [Moses] left Egypt .... By faith
he celebrated pasch .... By faith the walls of Jericho fell ....
And what shall I yet say? For the time would fail me to tell of Gedeon,
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Barac, Samson, Jephthe, David, Samuel, and the prophets, who by faith
conquered kingdoms, wrought justice, obtained promises, stopped the
mouths of lions, quenched the violence of fire, escaped the edge of the
sword, recovered strength from weakness, became valiant in battle, put to
flight the armies of foreigners ....
And all these being approved [by God] by the testimony of faith, received
not the promise [immediately]; God providing some better thing for us, that
they should not be perfected without us (Heb. 11).
Further on, the Apostle makes it clear that the faith of the ancient Patriarchs was the
faith in Jesus Christ:
Remember your prelates who have spoken the word of God to you; whose
faith follow, considering the end of their conversation, Jesus Christ
yesterday and today; and the same forever. (Hebr. 13:7-8.)
Faith was, therefore, the
reason for the promise; and
the promise was made in
the prevision of Christ. With
Our Lord, the promise was
fulfilled and the Old
Covenant, therefore,
finished. Our Lord
established the New
Covenant, which replaced
the Old Covenant:
Now in saying a new
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G. It is not licit to say .... that the Jews are reprobates or accursed
Here, the imperative nature of John Paul IIs aims appears unequivocally. Non licet... It
is not licit... An unjustified prohibition is the consequence of the previous illogical and
despotic anathema.
It would have been very useful for the Pontiff to have explained to Catholics how his
statement could harmonize with St. Pauls words about the Jews:
But Israel, by following after the law of justice, is not come unto the law of
justice. Why so? Because they sought it not by faith, but as [if] it were
[possible] of works. For they stumbled at the stumbling stone, as it is written:
Behold I lay in Zion a stumbling stone and a rock of scandal (Rom. 9:3133).
In contradiction to John Paul IIs anathema,
St. Paul then explains why Israel was
rejected:
That which Israel sought he hath not
obtained; but the election [by God]
hath obtained it; and the rest have
been blinded [by their malice], as it is
written: God hath given them the
spirit of insensibility; eyes that they
should not see; and ears that they
should not hear, until this present
day.
And David saith: Let their table be
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For it is impossible for those who were once illuminated, have tasted also
the heavenly gift, and were made partakers of the Holy Ghost, have
moreover tasted the good word of God, and the powers of the world to
come, and [afterward] are fallen away; [it is impossible for them] to be
renewed again to penance, crucifying again to themselves the Son of God,
and making him a mockery. For the earth that drinketh in the rain which
cometh often upon it, and bringeth forth herbs meet for them by whom it is
tilled, receiveth blessing from God. But that which bringeth forth thorns and
briars, is reprobate, and very near unto a curse, whose end is to be burnt.
(Hebr. 6:4-8)
The anathema by John Paul II clearly clashes with these and many other passages of
Holy Scriptures.
The Pontiff closed the core of his Allocution emphasizing the points I have just analyzed
and announcing that his anathema against the previous teaching of the Church has a
perennial character:
On the occasion of this visit to your synagogue, I want to reaffirm and
proclaim their [the above analyzed phrases] perennial value. This is,
therefore, the meaning that should be attributed to my visit to you, Jews of
Rome. (122)
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He had faith in the Lord who increased his merit. Thus the Lord said to him:
I am the Lord who took you from Ur-Casdim to give you this land. (125)
This excerpt clearly manifests that the
present-day Jews see themselves as heirs
to the promise made to Abraham. Now
then, as St. Paul taught in passages
inspired by the Holy Ghost, (126) the
promise made to the Patriarch was fulfilled
by Our Lord Jesus Christ. His spiritual
offspring is the Holy Church and the
inheritance of the elect relies upon grace.
Notwithstanding, reading the mentioned
text of Genesis, the Jews insisted that the
promise is racial and not spiritual, and not
based on supernatural grace.
TOASTS
Rabbi della Rocca immediately went on to Above, on December 30, 1993, representatives from the
Vatican and Israel toast after official diplomatic relations
read the text of Micheas (4:1-5) that ends were established. In practical terms, this means that the
with this passage, which the Jews apply to
Holy See recognizes Israel as a legitimate State.
themselves:
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Catholics for the persecutions they suffered, all the Jews present about 1,500 stood
up to sing the hymn Ani Maamin (I believe), (127) their equivalent of a profession of
faith.
With this, the offense to the honor of the Holy Church reached its apex. True Faith in
Jesus Christ was implicitly denied by a Vicar of Christ, present in the synagogue to
assist at a profession of the false faith of those who are heirs to the Deicide and whose
relentless design is to destroy Holy Mother Church.
After chanting the Ani Maamin which the Jews are said to have sung as they were
led to Nazi extermination camps (128) those present observed one minute of silence
for the victims of Auschwitz. The timing of this act casts an even less favorable shadow
on the alleged persecutions by Catholics. Indeed, it would seem that the organizers of
the ceremony were trying to blame the Holy Church for the Nazi massacres, or at least
liken the persecutions waged by the neo-pagan National-Socialism to those allegedly
carried out by Catholics.
Underlying this ceremony, one again notes a desire to offend the Church. This was
followed by the singing of psalm 16 (15 of the Vulgate), which reads:
Their sorrows were multiplied, those who follow strange gods. I will not
share the blood of their offerings, nor will I pronounce their names with my
lips (Ps. 16:4).
Since the Jews deny the divinity of Our Lord Jesus Christ and the Most Holy Trinity,
such affirmations by rabbis and Jews were certainly meant for Catholics those who
follow strange gods. After this affront, each one repeated: Nor will I pronounce their
names with my lips. Therefore, the recognition of Jesus Christ and the Holy Trinity, as
well as the possibility of conversion are out of the question. Incidentally, the Jews made
sure to avoid the least mention of Our Lords name throughout the ceremony.
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They continued with the psalm by alluding to the false idea that the inheritance of the
present-day Jews is the true inheritance of God:
The Lord is the portion of my inheritance and of my cup; it is thou that holds
in thy hand my part (Ps. 15:5).
The psalm ended with a text applying to the errors of the synagogue signifying that the
latter follow the true ways of the Lord leading to eternal happiness. This would indirectly
amount to intoning victory over the Church, the sole means to attain life eternal:
Thou hast made known to me the ways of [immortal] life; thou shalt fill me
with joy with thy countenance; at thy right hand are delights even to the end
(Ps. 15:11).
Thus, in this last psalm
chanted during John Paul
IIs visit to the synagogue of
Rome, one can see the
clear intention of offending
Catholics, followers of false
gods, and the reaffirmation
of ancient Jewish errors.
As the chanting of Psalm 16
(15 of Vulgate) drew to an
end, John Paul II and the
chief rabbi embraced each
other once again, and then
left for a private meeting.
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In January 2005, in his library at the Vatican, JPII receives a reward from
Israeli rabbis for his constant support for the Jewish religion
National Catholic Reporter, January 30, 2005
During the ceremony, John Paul II received a copy of the Torah, a sacred book of the
Jews, and a menorah, a seven-branch candelabrum.
The ceremony ended, according to booklet distributed in the synagogue, with the text of
a brief profession of faith that the Jews chanted together. I think it was a simplified
formula of a longer profession of faith, the above-mentioned Ani Maamin that had
already been sung. Here are the words of the canticle, as recorded in the Jewish
booklet, chanted by the Hebrew choir as John Paul II was leaving the synagogue:
I believe with perfect faith in the coming of the Messiah!
And even if he takes a long time coming, I will wait every day until he
comes!
The insult to Our Lord Jesus Christ is blatant. By chanting this at the end of the
ceremony, the Jews categorically denied that Christ is God and the Messiah, and
reaffirmed the old errors of their religion. If they thus affront the Word Incarnate, one can
only imagine how scornfully they look on the Pope, the Vicar of Christ.
After leaving the synagogue, John Paul II embraced the chief rabbi for a third time.
In brief, the consequences of these psalms and hyms said in the synagogue in the
presence of the Supreme Pontiff of the Catholic Church were:
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* The implicit reaffirmation, by the Jews, of their doctrinal errors, namely the
negation of the divinity of Jesus Christ and the Most Holy Trinity.
* The symbolic reaffirmation that they are the only true followers of God.
* The actual affirmation of numerous, thinly-veiled insults cunningly made
against the Holy Church and Catholics: that Catholics follow false gods,
foster a torrential furor against Jews, are beasts whose teeth grind the Jews
as their prey, were accomplices of the Nazi persecutions, and so on.
Finally, as an aggravating factor it should be noted that following customary Vatican
procedures, this ceremony must have been prepared beforehand and agreed upon by
competent organs of the Holy See. That is, the Vatican and probably also the Pope
knew beforehand that these affronts would be made and approved them.
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Nostra aetate, one of the Councils documents, the one that most closely
has to do with us, introduces a different relationship between the faith
of Israel and that of the world which surrounds us, restoring to us not
only what was denied us through the centuries, but also the dignity to which
we have always been entitled. (130)
* He made the recognition of the State of Israel by the Holy See a condition for taking
the next step in the fraternal dialogue proposed by Nostra aetate:
I believe I should manifest the hope that some hesitation regarding the
State of Israel be dropped. The land of Israel, emotionally and spiritually,
has a central place in the heart of every Jew, and a change of attitude in this
matter would please not only those present here, but the whole Judaic world
as well .... This would be, therefore, a further step in the 'fraternal dialogue'
of which Nostra aetate speaks. .... I do not hesitate to believe that this will
be done. (131)
As is known, for the Jews
the State of Israel
represents a messianic
aspiration linked to the
long-awaited domination
of Israel over the whole
world. (132) Thus, the
rabbis request that the
Holy See recognize Israel
should be viewed in light
of their religious
conviction of world
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hegemony.
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is owed the merit for the fact that our faith has never wavered and that
fidelity to the Lord and to His Law never diminished as centuries
passed. Due to this merit, the Jewish people still lives, unique among
all the peoples of antiquity. (134)
* He proposed spreading the Jewish errors as a way to achieve the pacifist and interconfessional longings of John Paul II:
We propose to disseminate Israels idea of moral and spiritual
monotheism in order to unite men and the universe in love. (135)
* He also made veiled mention of the gnostic Jewish doctrine of the Eternal Feminine
[click here]:
At the same time, we reaffirm the universal paternity of God over all men,
drawing our inspiration from the prophets who taught that this filial love
unites all living beings in the maternal bosom of the infinite as in its
natural matrix. (136)
* Again, he insisted that the State of Israel be recognized, thus proclaiming the
religious-messianic-hegemonic role that the Jews attribute to it:
The return of the Hebrew people to their land must be recognized as
a good and irrevocable victory for the world, for this is a prelude ....
to that epoch of universal fraternity to which we all aspire, and to that
redeeming peace whose firm promise is found in the Bible. The
recognition of this unique function of Israel in the plan of final
redemption promised by God cannot be denied. (137)
So, the speeches of the rabbis in the presence of John Paul II constituted a categorical
reaffirmation of their old errors, aspirations, and insults against the Church.
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1. Giuseppe De Rosa, Ebrei e cristiani fratelli nel fratelo Ges, La Civilt Cattolica, May 3, 1986, p. 261.
2. Ibid., p. 260.
3. Il Giornale, April 13, 1986, apud Giovanni Caprile, Il Papa al tempio ebraic o di Rome, La Civilt Cattolica, May 3, 1986, p.
267.
4. Ibid., p. 264.
5. Broadc ast of Israeli Radio, apud G. Caprile, ibid., p. 265.
6. Giacomo Saban, Opening Speech, LOsservatore Romano, April 14-15, 1986, p. 5.
7. Elio Toaff, Speec h addressed to John Paul II, LOsservatore Romano, April 14-15, 1986, p. 5.
8. John Paul II rec eived a standing ovation when he alluded to the supposed guilt the Church would have for her attitude
toward Judaism throughout the c ourse of History. Carlo de Lucia, Cari amici e fratelli ebrei e cristiani..., LOsservatore
Romano, April 14-15, 1986, p. 5.
9. John Paul II, Alloc ution at the synagogue of Rome, LOsservatore Romano, April 14-15, 1986, p. 4.
10. Dictionnaire Apologetique de la Foi Catholique (DAFC), col. 1726. 11. See also Epistulae IX, CIX, CX, cf. III, XXXVIII, apud
ibid., col. 1744.
12. Ren Aigrain, LEspagne chrtienne, Fliche & Martin, Histoire de lEglise despuis les origins jusqu nos jours, Paris:
Bloud & Gay, 1946-1960, vol. 5, p. 246
13. Auguste Dumas, Le sentiment religieux et ses aberrations, ibid., vol. 7, p. 463.
14 See also the letters of Jan. 16, 1205 to the King of Franc e and of Jan. 10, 1208 to the Bishop of Auxerre
15. A. Flic he, La rforme de lEglise, Fliche & Martin, Histoire de lEglise, vol. 10, p. 142.
16. F. Vernet, Juifs et Chrtiens, DAFC, col. 1691; Christine Thouzellier, Lenseignement et les universits, Fliche & Martin,
Histoire de lEglise, vol 10, pp. 379-380.
17. F. Vernet, Juifs et crtiens, ibid.
18. Registres dInnocent IV, vol. 1, n. 682, Potthast, 11376, Chartularium, n. 131, ibid. vol. 1, nn. 173, 178; Saint Louis et
Innocent IV, pp. 302-6, apud C. Thouzellier, Lenseignement et les universits, p. 380.
19. F. Vernet, Juifs et Chrtiens, col. 1739.
20. Ibid., col. 1692.
21. Ibid.
22. Ibid.
23. Ibid., col. 1740.
24. Ibid., col. 1728.
25. Bernardino Llorc a, Bulario Pontificio de la Inquisicin Espaola, Rome: Pontific ia Universit Gregoriana, 1949, pp. 106-8.
26. Arm. XXXIX, vol. 31, 1518, n. 48, and to the Doge, Arm. XL, vol. 3, n. 331, Vatic ans Secret Archives, apud Ludovic Pastor,
Historia de los Papas, vol. 8, p. 350.
27. Bull. VI, pp. 482-3, apud L. Pastor, Historia de los Papas, vol. 13, p. 208.
28. Bull. VI, p. 498, apud ibid., vol. 14, pp. 234-5.
29. See a report on this topic in Rvue des tudes Juives, XX, 68, Masio, Letters, 515, Berliner, II, 2, 7; Rodocanachi, 40-2.;
see also Letters of Saint Ignatius, V, pp. 288-9, apud L. Pastor, Historia de los Papas, vol. 14, p. 236.
30. Caracc iolo, Vita, 4, 11; Erler, Arquivo de Direito Cannico, L III, 49; Reusc h, I, 48; Vogelstein-Rieger, II, 156-7; Berliner, II,
2, 8-9; see also same author, Censura y confisco de los libros judios en los Estados da la Iglesia, Frankfurt, 1891, apud L.
Pastor, Historia de los Papas, vol. 14, p. 239.
31. F. Vernet, Juifs et Chrtiens, col. 1693.
32. Bull. Rom. VII, p. 740, apud L. Pastor, Historia de los Papas, vol. 17, p. 301.
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32. Bull. Rom. VII, p. 740, apud L. Pastor, Historia de los Papas, vol. 17, p. 301.
33. F. Vernet, Juifs et Chrtiens, col. 1712.
34. Brief of May 3, 1569, apud Laderchi, 1569, n. 187.
35. Apud L. Pastor, Historia de los Papas, vol. 17, p. 306.
36. Ibid., vol. 17, pp. 306-7.
37. Ibid., vol. 19, p. 281.
38. F. Vernet, Juifs et Chrtiens, col. 1737.
39. L. Pastor, Historia de los Papas, vol. 19, p. 282.
40. Reusc h, I, 50, 333, 339, 534.
41. See in Sixtus of Siena (a converted Jew), Bibliotheca sancta, Paris, 1610, pp. 310-1; see the list of books that he destroyed
in Cremona; F. Vernet, Juifs et Chrtiens, c ol. 1738.
42. L. Pastor, Historia de los Papas, vol. 24, pp. 111-2.; F. Vernet, Juifs et Chrtiens, col. 1731.
43. Epist. V, Vatic ans Sec ret Arc hive, L. Pastor, Historia de los Papas, vol. 28, p. 285.
44. F. Vernet, Juifs et Chrtiens, col. 1694.
45. Analecta juris pontificii, Rome, 1860, pp. 1422-3.
46. F. Vernet, Juifs et Chrtiens, col. 1694.
47. Henri Delassus, La conjuration antichrtienne, Lille: Descle de Brouwer, 1910, vol. 1, p. V.
48. H. Delassus, La conjuration antichrtinne, vol. 3, p. 1157.
49. Ibid.
50. F. Vernet, Juifs et Chrtiens, col. 1734.
51. H. Delassus, La conjuration antichrtinne, vol. 3, p. 1157.
52. R. Aigrain, LEspagne Chrtienne, Fliche & Martin, Histoire de lEglise, vol. 5 p. 238.
53. H. Delassus, La conjuration antichrtinne, vol. 3, pp. 1157-8.
54. R. Aigrain, LEspagne Chrtienne, Fliche & Martin, Histoire de lEglise, vol. 5, p. 241.
55. Ibid., pp. 245-6.
56. Ibid., p. 259.
57. H. Delassus, La conjuration antichrtinne, vol. 3, p. 1158.
58. Terminus, canon 8, in Conciliorum Oecumenicorum Decreta, Rome: Herder, 1962, pp. 121-2.
59. Mansi, vol. 28, c ol. 79, apud A. Dumas, Le sentiment religieux et ses aberrations, Fliche & Martin, Histoire de lEglise,
vol. 7, p. 463.
60. Jean Rousset de Pina, La politique italienne dAlexandre III et la fin du schisme, ibid, vol. 9/2, p. 167.
61. Decret. II, XX, 21; F. Vernet, Juifs et Chrtiens, c ol. 1744.
62. A. Flic he, La rforme de lEglise, Fliche & Martin, Histoire de lEglise, vol. 10, p. 174.
63. Conciliorum Oecumenicorum Decreta, pp. 241-3.
64. 1892, 1.XXIV.
65. F. Vernet, Juifs et Chrtiens, col. 1741.
66. Session XIX, Decretum de Iudaeis et neophytis, Conciliorum Oecumenicorum Decreta, pp. 459-50.
67. F. Vernet, Juifs et chrtiens, DAFC, col. 1749.
68. Ibid., col. 1751-2.
69. Apud H. Delassus, La conjuration antichrtinne, vol. 3, pp. 1161-1162.
70. John Paul II, Alloc ution in the Synagogue of Rome, LOsservatore Romano, April, 14-15, 1986, p. 4.
71. John Paul II appears to refer to the middle of chapter IV of Nostra aetate, which reads:
True, authorities of the Jews and those who followed their lead pressed for the death of Christ (cf. John 19:6), but what
happened in His passion c annot be blamed upon all the Jews then living, without distinc tion, nor upon the Jews of today.
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happened in His passion c annot be blamed upon all the Jews then living, without distinc tion, nor upon the Jews of today.
Although the Churc h is the new people of God, the Jews should not be presented as repudiated or cursed by God, as if such
views followed from the Holy Scriptures. ....
Indeed, the Churc h repudiates all persec utions against any man. Moreover, mindful of her common patrimony with the Jews,
and motivated by the Gospels spiritual love and by no politic al c onsiderations, she deplores the hatred, persecutions, and
displays of anti-Semitism direc ted against the Jews at any time and from any source (NA, 4f-g).
72. Ibid.
73. Ibid.
74. John Paul II, Alloc ution in the Synagogue, LOsservatore Romano, April 14-15, 1986, p. 4.
75. The word holoc aust" is often used, above all by progressivists and the media, to designate the barbarous slaughter of Jews
c arried out by the Nazi regime during World War II. It bec ame a c harac teristic talisman-word, employed to create a climate of
c ompassion and sympathy for the Jews, inappropriately comparing them to the first martyrs of the Church. The impropriety of
this usage lies in the fact that the latter were martyred on behalf of the one true Catholic Faith, whereas the Jews practice a
false religion. Further, the Nazi persecution waged against the Jews was of a racist character, whereas the one unleashed
against the martyrs was c learly religious.
76. G. De Rosa, Ebrei e cristiani fratelli nel fratello Ges, La Civilt Cattolica, May 3, 1986, p. 261.
77. Cic ero, De Orat. book II, Chap. 9:36.
78. Neros favorite lover, Sabina Popea, was known to be sympathetic toward the Jews (Cf. Flavius Josephus, Vita, 3,
Antiquitates iudaicae, XVIII-XX; Tac ito, Hist., I, 22, apud J. Zeiller, Les premires perscutions. La lgislation impriale relative
aux Chrtiens, Fliche & Martin, Histoire de lEglise, vol. 1, p. 290).
The Jews who frequented Neros palace, protected by Popea, are thought to have denounced the Christians as authors of the
c riminal fire. They spread the calumny that the minds of the Christians were filled with ideas of heavenly vengeance, universal
c onflagration, and the destruction of the world (Duruy, Histoire des Romains, Paris, 1882, vol. 4, p. 507, apud J. Zeiller, Les
premires perscutions. La lgislation impriale relative aux Chrtiens, ibid.).
79. In his Commentary on the Holy Scriptures, Cornelius A Lapide asserts: The first persecution waged by the pagans [against
the Christians] was provoked by the Jews and through the Jews, who stirred up the pagans against the Christians (in Apocalypsim
II, 9).
80. J. Klausner, Jsus de Nazareth, pp. 54-5., apud J. Lebreton, Saint Jacques et Saint Jean, Fliche & Martin, Histoire de
lEglise, vol. 1, p. 243.
81. In his first Apology (1:31), St. Justin states: Barc ochba ordered that the Christians and only the Christians undergo the
most terrible tortures if they did not renege Jesus Christ and blaspheme against him (XXXI, 6, apud J. Zeiller, La persecution
sous les Flaviens et Antonins, Fliche & Martin, Histoire de lEglise, vol. 1, p. 310).
82. Tertullian, Adversus Gnosticos Scorpiace, PL 2, 166.
83. J. B. Pereira, Epstolas dos Apstolos e Apocalypse, p. 638.
84. Martyrium S. Polycarpi, XII, XIII, XVII, XVIII, apud F. Vernet, Juifs et Chrtiens, col. 1658.
85. Passio S. Pionii, III-IV, XIII-XIV, ibid., col. 1658. See also Jacques Zeiller, Les grandes persecutions du milieu du IIIe. sicle
et la priode de paix religieuse de 260 302, Flic he & Martin, Histoire de lEglise , vol. 2, p. 149.
86. J. Zeiller, Le sige romain, Fliche & Martin, Histoire de lEglise , vol. 2, p. 405. 87. F. Vernet, Juifs et Chrtiens , cols.
1658-9.
88. St. Gregory Nazianzene, Oratio, v. 3, apud H. Delassus, La conjuration antichrtienne, vol. 2, p. 683.
89. Eusebius, De vita Constantini, III, XVIII, apud F. Vernet, Juifs et Chrtiens , c ols. 1744, 1762.
90. Ibid., col. 1665.
91. G. Bardy, Atticus de Constantinople et Cyrille dAlexandrie, Flic he & Martin, Histoire de lEglise, vol. 4, p. 157.
92. G. Bardy & L. Brhier, Lexpansion Chrtienne aux Ve. et VIe. sicles, Fliche & Martin, Histoire de lEglise, vol. 4, pp. 526-
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92. G. Bardy & L. Brhier, Lexpansion Chrtienne aux Ve. et VIe. sicles, Fliche & Martin, Histoire de lEglise, vol. 4, pp. 5267. See also Rohrbacher, Histoire Universelle de lEglise Catholique, vol. 5, pp. 24-6, narrating the massacre of Christians in
Nedjran and transc ribing the letter sent by Dhu Nowas (or Dunaan) to the Arab sheik Almondar boasting of having killed 280
Catholic priests and inviting him to do the same in his territories.
93. F. Vernet, Juifs et Chrtiens, col. 1665; L. Brhier, Les rapports entre Rome et Constantinople..., Fliche & Martin, Histoire
de lEglise, vol. 4, pp. 73-75.
94. L. Brhier, LEkthesis, la fin du Rgne et la succession dHraclius (638-641), ibid., vol. 5, p. 141.
95. R. Aigrain, LEspagne Chrtienne, ibid., vol. 5, pp. 260 and 266.
96. L. Brohier, La querelle des images jusquau Concile iconoclaste de 754, ibid., vol. 5, p. 446.
97. Raul Glaber, a medieval chronic ler, notes that the devil had dec ided to employ his favorite nation to turn the poison of his
wic kedness against the servants of the true Religion (Historiae, III, VII). See also Adhemar de Chabannes, Chronicon, III, XLVIILII, apud A. Dumas, Le sentiment religieux et ses aberrations, ibid., vol. 7, p. 464.
98. Epiphanius, Haer., 51.
99. Ibid., 55, 57, 62.
100. Ibid., 65-69.
101. Athanasius, Ep. ad Solit. Theodor., 1.lib. II, Haer. Fabul. in Paul Sam.
102. Bossuet, Oeuvres Compltes - Explication de lApocalypse, Paris: Berche & Tralin, 1885, vol. 1, pp. 298-300.
103. Bernard Lazare (1865-1903), a French writer and journalist, was born in Nimes and died in Paris. In collaboration with his
c ousin, he published the poem La fiance de Corinthe and later, with other writers, Entrtiens politiques et littraires. Holding
largely anarchist and c lass struggle views, he wrote for the Mercure de France, Journal, Figaro, and other publications. In 1894
he published L'Antismitisme, son histoire et ses causes, (Anti-Semitism, Its History and Causes); in it he described the Jewish
role in the fostering of anti-Semitism.
With the outbreak of the Dreyfus affair in 1894, he entered the fight on behalf of Captain Dreyfus (Enciclopedia Universal
Ilustrada, Espasa-Calpe). He bec ame one of the main characters of the famous Dreyfus affair, which resulted in the
demoralization of the Army and monarchist circles in France. As a sign of gratitude, the republican government erected a
statue in his honor (H. Delassus, La conjuration antichrtienne, vol. 2, p. 684).
104. For more on the revolutionary proc ess, see Plinio Corra de Oliveira, Revoluo e Contra-Revoluo, So Paulo:
Chevalerie, 1993, Part I, Chap. III.
105. Bernard Lazare, LAntisemitisme, son histoire, ses causes, apud H. Delassus, La conjuration antichrtienne, vol. 2, pp. 6845.
106. H. Delassus, La conjuration antichrtienne, vol. 2, p. 685.
107. Ibid, p. 686.
108. Ibid.
109. Ibid.
110. Ibid., pp. 686-7.
111. B. Lazare, Antisemitism, its history and causes, New York: The International Library Publishing Co., 1903; repr. London:
Britons Publishing Co., 1967, c hap. 3. 112. See box
113. Procs-verbal des sances de lassemble des dputs francais professant la religion juive, p. 169, etc., apud H.
Delassus, La conjuration antichrtienne, vol. 3, pp. 1164-1167.
114. H. Delassus, La conjuration antichrtienne, vol. 3, pp. 1167-1168.
115. Everton Florenzano, Dicionario Italiano-Portugues: Svolta - turn, turnaround, c hange, transformation; Nicola Zingarelli, Il
Nuovo Zingarelli Vocabulario della Lingua Italiana: Svolta - 1. action of turning oneself around .... 3. figurative: important
c hange: That disc overy bec kons a svolta in the history of science.
116. G. De Rosa, Ebrei e c ristiani fratelli nel fratelo Ges,' La Civilt Cattolica, May 3, 1986, p. 262.
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116. G. De Rosa, Ebrei e c ristiani fratelli nel fratelo Ges,' La Civilt Cattolica, May 3, 1986, p. 262.
117. LOsservatore Romano, April 14-15, 1986, p. 4.
118. Petition of princ iple, or tautologic al argument, is a proposition that pretends to be an explication or proof of something but
only repeats in identic al or equivalent terms what was intended to be proved. Ex: Nostra aetate absolved the Jews of the crime
of Deic ide bec ause it said it absolved them from such a c rime.
119. See the next item.
120. Bec ause I am the lion, is a referenc e to an Aesops fable in which the lion obliges the other animals to obey him for no
reason exc ept by forc e. In other words, 'this is so bec ause I want it to be and have the power to impose my will.'
121. The book by Roger Garaudy, From Anathema to Dialogue, was c onsidered a milestone in the dialogue between the
Vatic an and Communism. Garaudy, a known Frenc h c ommunist writer, praised conc iliar Vatican policy for having left off the
c ondemnations in order to open up to the modern world - as well as to the communists. Now, one sees the reverse side of the
c oin of the c onc iliar policy, whic h shows its draconian face.
122. LOsservatore Romano, April 14-15, 1986, p. 4.
123. I analyze here only five of the seven Jewish rituals made during the visit of John Paul II to the synagogue of Rome.
Excluded were Psalms 118 (117 in the Vulgata) and 150 (150 in the Vulgata), whose texts are anodyne.
Sinc e I c ould not find a c lear ac count of exac tly which psalms were sung in the Catholic sources that I read LOsservatore
Romano (April 14-15, 1986, p. 5), La Civilt Cattolica (n. 3261, p. 273), and La Documentation Catholique (n. 1917, p. 433) I
entered into c ontac t with the Synagogue of Rome, which provided me a c opy of the bi-lingual booklet the Jews used in the
c eremony. I am quoting, therefore, straight from this booklet. The following texts are my translations from the Italian.
124. Criterium of analysis: I do not intend here to take univoc ally the symbolic meaning of the ceremonies held by the Jews
on the oc casion of John Paul IIs visit to the synagogue of Rome as a doc trinal manifestation. As in any ceremony, the Jewish
c hants and psalms performed there reflec t primarily the state of mind of those who arranged and carried out the program. In
order to detec t their state of mind toward Catholics, who were represented by John Paul II, a bit of a sense of propriety should
suffice. With this, one can gauge the succ essive affronts made by the Jews to Catholics, as well as the reaffirmation of their
errors. Therefore, the analysis to be made here of the doc trinal meaning underlying the symbolism of the ceremony is not
intended to go beyond this c riterium of c ommon sense.
Possibility of conv ersion: Someone could object that I fail to c ontemplate the possibility that John Paul II was preparing a
sagacious maneuver to c onvert the Jews, whic h is why he went to the synagogue. The answer is simple. Since the end does not
justify the means, it is not possible for any Catholic, above all a Pope, to c onvey the impression that he is abandoning the Faith
in order to ac hieve a hypothetic al c onversion of the Israelites. Further, John Paul II did not make the least mention that the
Jews should renounc e their false faith, nor did the Jews show the least propensity toward this. Therefore, in both the moral
sphere and ac tual realm of fac ts, the objec tion lac ks any foundation.
125. In ocassione della visita del Pontefice Giovanni Paolo II, Communit Israelitica di Roma, Templo Maggiore, 1896, p.2.
126. Hebrews 3, 6, 7, 8, 9, 11; Romans 2:25-29; 3:27-30, especially the exc erpt: For not through the law was the promise to
Abraham, or to his seed, that he should be heir of the world; but through the justice of faith. For if they who are of the law be
heirs, faith is made void, the promise is made of no effect (Rom. 4:13-14);
Further on, in another passage St. Paul says: For all are not (true) Israelites (heirs to the promises) that are of Israel. .... That is to
say, not they that are the c hildren of the flesh are the children of God; but they that are the children of the promise (Rom. 9:68). Many other passages c ould be cited that affirm the same.
127. C. de Luc ia, "Cari amic i e fratelli ebrei e cristiani. . .," LOsservatore Romano, April 14-15, 1986, p. 5. 128. Ibid.
129. Greeting by the President of Romes Israelite Community, LOsservatore Romano, April 14-15, 1986, p. 5.
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129.
130.
131.
131.
132.
133.
134.
135.
136.
137.
Greeting by the President of Romes Israelite Community, LOsservatore Romano, April 14-15, 1986, p. 5.
Ibid.
Ibid.
Ibid.
H. Delassus, La conjuration antichrtienne, vol. 3, Sionnisme, pp. 1233-48.
LOsservatore Romano, April 14-15, 1986, p. 5.
Ibid.
Ibid.
Ibid.
Ibid.
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