Fifty years ago this fall, Catholic bishops gathered in Rome for a council that would bring the church “up to date” by making it speak more directly to the modern world. After three years of deliberation, the bishops voted on and accepted statements that permitted the faithful to attend mass in their own languages, encouraged lay reading of scripture and entreated Catholics to think of other religions as sources of truth and grace. The council referred to the church as “people of God” and suggested a more democratic ordering of relations between bishops and the pope. It also passed a statement on non-Christian religions, known by its Latin title, Nostra Aetate (“In our times”). Part four of this declaration, a statement on the Jєωs, proved most controversial, several times almost failing because of the opposition of conservative bishops.

Nostra Aetate confirmed that Christ, his mother and the apostles were Jєωs, and that the church had its origin in the Old Testament. It denied that the Jєωs may be held collectively responsible for Jesus Christ’s death, and decried all forms of hatred, including anti-Semitism. Citing the Letter of St. Paul to the Romans, Nostra Aetate called the Jєωs “most beloved” by God. These words seem commonsensical today, but they staged a revolution in Catholic teaching.

Despite opposition from within their ranks, the bishops knew that they could not be silent on the Jєωs. When the docuмent stalled in May 1965, one of them explained why they must push on: “The historical context: 6 million Jєωιѕн dead. If the council, taking place 20 years after these facts, remains silent about them, then it would inevitably evoke the reaction expressed by Hochhuth in ‘The Deputy.’” This bishop was referring to German playwright Rolf Hochhuth’s depiction of a silent and uncaring Pius XII in the face of the h0Ɩ0cαųst. That was no longer the church these bishops wished to live in.
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The problem was, they had possessed no language of their own with which to break the silence. More than most academic disciplines, theology is a complex thicket with each branch guarded by a prickly coterie of experts. Those wanting to grasp the complexities of the church’s relations to Jєωs had to study eschatology, soteriology, patristics, Old and New Testament, and church history through all its periods. The bishops thus found themselves relying on tiny groups of experts who had cared enough to amass the unusual intellectual qualifications for this task.

As I discovered while researching my recently published book, “From Enemy to Brother: The Revolution in Catholic Teaching on the Jєωs, 1933–1965,” these experts did not begin their work in the 1960s. From outposts in Austria and Switzerland, several had tried to formulate Catholic arguments against anti-Semitism under the shadow of nαzιsm three decades earlier. They were as unrepresentative of Catholicism as one can imagine. Not only were they, Central Europeans, brave enough to stand up to Hitler when it counted, but they mostly had not been born Catholic. The Catholics who helped bring the church to recognition of the continuing sanctity of the Jєωιѕн people were converts, many of them from Jєωιѕн families.

Most important was Johannes Oesterreicher, born in 1904 into the home of the Jєωιѕн veterinarian Nathan and his wife, Ida, in Stadt-Liebau, a German-language community in northern Moravia. As a boy, he took part in Zionist scouting and acted as elected representative of the Jєωs in his high school, but then, for reasons that remain inexplicable (he later said he ”fell in love with Christ”), Oesterreicher took an interest in Christian writings (Cardinal Newman, Kierkegaard and the Gospels themselves), and under the influence of a priest later martyred by the nαzιs (Max Josef Metzger) he became a Catholic and then a priest. In the early 1930s he took over the initiative of the Diocese of Vienna for converting Jєωs, hoping to bring family and friends into the church. In this his success was limited. Where he had an impact was in gathering other Catholic thinkers to oppose nαzι racism. To his shock, Oesterreicher found this racism entering the work of leading Catholic thinkers, who taught that Jєωs were racially damaged and therefore could not receive the grace of baptism. His friends in this endeavor included fellow converts like philosopher Dietrich von Hildebrand and the theologian Karl Thieme and political philosopher Waldemar Gurian. In 1937, Gurian, Oesterreicher and Thieme penned a Catholic statement on the Jєωs, arguing, against the racists, that Jєωs carried a special holiness. Though it constituted orthodox teaching, not a single bishop (let alone the Vatican) signed on.

Oesterreicher escaped Austria when the nαzιs entered, in 1938, and continued work from Paris, broadcasting German-language sermons into the Reich, informing Catholics that Hitler was an “unclean spirit” and the “antipode in human form,” and describing nαzι crimes committed against Jєωs and Poles. In the spring of 1940 he barely eluded an advance team of Gestapo agents, and via Marseille and Lisbon he made his way to New York City and ultimately Seton Hall University, where he became the leading expert on relations with Jєωs in America’s Catholic Church.

Oesterreicher gradually abandoned his “missionary” approach to the Jєωs and increasingly called his work ecuмenical. He and like-minded Christians tried to figure out how to ground their belief in continued vocation of Jєωιѕн people in Christian scripture. If the battle before the war was against the superficial assumptions of nαzι racism, after the war it took aim at the deeply rooted beliefs of Christian anti-Judaism. In the former period, the converts argued that, yes, Jєωs can be baptized. In the second period, even if they continued to believe that Jєωs must be baptized to escape the curse of rejecting Christ, these thinkers began pondering the nature of the supposed curse.

If history was a series of trials sent to punish the Jєωs for failing to accept Christ, then what meaning did Auschwitz have? Were the nαzιs instruments of God’s will, meant to make the Jєωs finally turn to Christ? To answer yes to this question was obscene, but it was the only answer Catholic theology provided as of 1945. In the years that followed, the converts had to stage a revolution in a church that claimed to be unchanging. They did so by shifting church teaching to Paul’s letter to the Romans, chapters 9–11, where the Apostle, without speaking of baptism or conversion, proclaims that the Jєωs remain “beloved of God” and that “all Israel will be saved.”

Like Oesterreicher, the thinkers who did the intellectual work that prepared this revolution were overwhelmingly converts. Soon after the war, Thieme joined with cσncєnтrαтισn cαмρ survivor Gertrud Luckner to publish the Freiburger Rundbrief in southwest Germany, where they made crucial theological breakthroughs on the path to conciliation with the Jєωs. In Paris, the Rev. Paul Démann, a converted Hungarian Jєω, began publishing the review Cahiers Sioniens and, with the help of fellow converts Geza Vermes and Renée Bloch, refuted the anti-Judaism in Catholic school catechisms.

In 1961, Oesterreicher was summoned for work in the Vatican II committee tasked with the “Jєωιѕн question,” which became the most difficult issue to face the bishops. At one critical moment in October 1964, priests Gregory Baum and Bruno Hussar joined Oesterreicher in assembling what became the final text of the council’s decree on the Jєωs, voted on by the bishops a year later. Like Oesterreicher, Baum and Hussar were converts of Jєωιѕн background.

They were continuing a trend going back to the First Vatican Council in 1870, when the brothers Lémann — Jєωs who had become Catholics and priests — presented a draft declaration on relations between the church and Jєωs, stating that Jєωs “are always very dear to God” because of their fathers and because Christ has issued from them “according to the flesh.” Without converts to Catholicism, it seems, the Catholic Church would never have “thought its way” out of the challenges of racist anti-Judaism.

The high percentage of Jєωιѕн converts like Oesterreicher among Catholics who were opposed to anti-Semitism makes sense: In the 1930s they were targets of nαzι racism who could not avoid the racism that had entered the church. In their opposition, they were simply holding their church to its own universalism. But by turning to long-neglected passages in St. Paul’s letter to the Romans, they also opened the mind of the church to a new appreciation of the Jєωιѕн people.

What were the impulses behind their engagement after the war? In a generous review of my book in The New Republic, Peter Gordon suggests that the converts’ willingness to advocate for the other was driven by a concern for the self. They had retained a sense of themselves as Jєωs even in the Catholic Church. Gordon reminds us of Sigmund Freud’s skepticism about the possibility of love of other. True love, Freud believed, “was always entangled with narcissism: it is not the other whom I love but myself, or at least it is only that quality in the other which resembles me or resembles the person I once was.” Yet in Oesterreicher we see an enduring solidarity with the community that once was his, most immediately his family. In 1946 he pondered the fate of his father, who had died of pneumonia in Theresienstadt (his mother was later murdered at Auschwitz). Contrary to the ancient Christian idea that there is no salvation outside the church, Oesterreicher did not despair for his father. Nathan Oesterreicher had been a just man, to whom the “beatitude of the peacemakers applied.” If Oesterreicher, the son, had been a true narcissist, he might have rested content in the belief that he was saved through baptism. Yet intense love and longing for his Jєωιѕн father began opening Oesterreicher’s mind to the possibility that Jєωs could be saved as Jєωs.

The lasting gift of the converts who helped rewrite Catholic teaching on the Jєωs was to extend their familial sense of solidarity to us, to Jєωs and Christians. In 1964, Oesterreicher personally crafted that part of Nostra Aetate according to which the church no longer speaks of mission to the Jєωs, but looks forward to the day when all “peoples will address the Lord in a single voice and ‘serve him shoulder to shoulder.’” (The last phrase is taken from Zephaniah 3:9.) With this new teaching, the church gave up the attempt to turn the other into the self, and after this point Catholics involved in Christian-Jєωιѕн dialogue tend not to be converts. They live out of the new understanding that Jєωs and Christians are brothers. The converts crossed a border to the other while in some deep sense remaining themselves, but by recognizing the legitimacy, indeed the blessing, of our differences, they helped bring down a wall separating Jєωs and Christians.

Quote from: ascent

I meant to post this in the Resistance Movement section. Admins, please take notice and move to appropriate section.

Do you, ascent, distrust every convert from Judaism to Catholicism, and why?

What would be your personally requirements for them to convert?

In the rare occasion that a Jєω truly accepts Christ, then His saving grace and mercy supersedes the curse of the Jєωs in Matthew 27:25; but again, in order for a Jєω (or anybody) to be saved, he must truly accept Christ while denying himself. He must deny zionism and all adherence to Jєωry, for one cannot truly be a Catholic while espousing zionism (a political expression of judaism) or any tenets of anti-Christ Jєωry. Zionism by its very nature, and effect, is murderous and anti-Christ. It is true that most Jєωs will continue to have cold hearts and deny Christ, and this results in their eternal damnation; yet, when the Prophet Elias returns and speaks to them, he will lead many of them to know the truth of Christ and accept Him, but until that time, the Jєωs who continue to reject Him are lost to perdition. Now, for the few Jєωs who sincerely deny themselves and accept the Holy Ghost's grace leading them to accept Christ as their Lord and Savior, and they're Baptized into Christ, then they are saved.

To believe Jєωs cannot receive the grace of the Holy Ghost, and thereby refuse to accept Christ, is to believe the Jєωs' curse is greater than the Lord. Not only is this an erroneous and heretical belief, but it is also an example of true racism; yet understanding and talking about the curse of the Jєωs is NOT racism.

Christ's Divine Sacrifice is greater than all sin and its effects/scars (eg. curse of the Jєωs), but the person must accept Christ as Lord and Savior, and be Baptized into Him. Jєωs still have free will.

8. Whoever exalts race, or the people, or the State, or a particular form of State, or the depositories of power, or any other fundamental value of the human community - however necessary and honorable be their function in worldly things - whoever raises these notions above their standard value and divinizes them to an idolatrous level, distorts and perverts an order of the world planned and created by God; he is far from the true faith in God and from the concept of life which that faith upholds.

http://w2.vatican.va/content/pius-xi/en/encyclicals/docuмents/hf_p-xi_enc_14031937_mit-brennender-sorge.html

Quote from: poche

8. Whoever exalts race, or the people, or the State, or a particular form of State, or the depositories of power, or any other fundamental value of the human community - however necessary and honorable be their function in worldly things - whoever raises these notions above their standard value and divinizes them to an idolatrous level, distorts and perverts an order of the world planned and created by God; he is far from the true faith in God and from the concept of life which that faith upholds.

http://w2.vatican.va/content/pius-xi/en/encyclicals/docuмents/hf_p-xi_enc_14031937_mit-brennender-sorge.html

This exactly describes Jєωry. The Jєωs, despite the host nations that they inhabit, view themselves as a nation - a race - above all else, which is why there is no real loyalty and allegiance to the host nations in which they live. They exalt the themselves and the rogue, immorally UN-created state of "Israel" over all other people, nations and religions, thus, one of their ultimate goals, besides effecting all that is anti-Christ, is to rise themselves and "Israel" above all non-Jєωs and nations. Zionism is a political expression of judaism and тαℓмυdism. And the only difference between the zionist Jєω and anti-zionist Jєω is that the former believes that the time for "Israel" and the Jєωs to rise above all nations and people is NOW, while the latter believes the time is LATER, when their false messiah arrives. However, the "superiority" complex and racism is still there in both. And all of them, since they committed Deicide, have been working to put themselves in strategic positions - both public and private sectors - to help pave the way for their rise above all other people and nations.

Bella Dodd testified that she alone recruited over a 1,000 communists to infiltrate the Church by attending seminaries and becoming Catholic priests, as an attempt to change Catholic dogma, cause scandal and ultimately destroy the Church from the inside. Were their conversions sincere? Were they really Catholic? Of course NOT… Same applies to the crypto-Jєωs who insincerely “convert” to the Church.

People here have some really sick notions of divine charity. The Saints would always condemn anyone who publicly suspects another of ill-will just because of a past statistic. Charity demands thinking the best of others, so, making hypothetical innuendos is a grave sin against charity when the innuendo suggests false conversion.

Particularly Cantarella and ascent are participating in something that is not according to Christian morality.

Quote from: Cantarella

Quote from: Nado

People here have some really sick notions of divine charity. The Saints would always condemn anyone who publicly suspects another of ill-will just because of a past statistic. Charity demands thinking the best of others, so, making hypothetical innuendos is a grave sin against charity when the innuendo suggests false conversion.

Particularly Cantarella and ascent are participating in something that is not according to Christian morality.

Evidently, you are not really familiar with the Traditional Catholic millenary stand on Judaism or the many writings of the saints about the Jєωs. Are you?

You have a romanticized and feminized vision of the saints, heavily propagated by Modernist Vatican II. I bet you have not really read St. Jerome or st. Augustine. You perfectly fit with post - Vatican II Catholicism but ironically you call yourself a sedevacantist? You have no idea what Catholic charity really means. Your understanding of charity is corrupted by the disordered sentimentalism of Vatican II. If we are drowning in this unfathomable abyss of social and moral decline is precisely because of people like you, who profess a diabolical misunderstanding of charity. You must be praising and putting the conciliar Popes and the "Novus Ordo" Catholics on a pedestal.

Hypocrite!

Nothing you can quote shows that the Saints would suspect false conversion from ANYONE, including a person of Hebrew extraction. Nothing. You are wrong.

In the Brief of May 27, 1581, Gregory XIII (1572-1585) warned the faithful and religious authorities against the false conversions of Jєωs as a means to infiltrate the Catholic Church. (37) In the Bull Antiqua ʝʊdɛօrum improbitas of June 1, 1581, the Pontiff established these conditions for when Jєωs must be submitted to the vigilance of the Inquisition: