Quote:Relations with Judaism

247. We hold the Jewish people in special regard because their covenant with God has never been revoked, for “the gifts and the call of God are irrevocable” (Rom 11:29). The Church, which shares with Jews an important part of the sacred Scriptures, looks upon the people of the covenant and their faith as one of the sacred roots of her own Christian identity (cf. Rom 11:16-18). As Christians, we cannot consider Judaism as a foreign religion; nor do we include the Jews among those called to turn from idols and to serve the true God (cf. 1 Thes 1:9). With them, we believe in the one God who acts in history, and with them we accept his revealed word.

Quote:[*]In Nostra Aetate §4, the propositions:

Quote:True, authorities of the Jews and those who followed their lead pressed for the death of Christ (cf. Jn. 19:6); still, what happened in His passion cannot be blamed upon all the Jews then living, without distinction, nor upon the Jews of today. Although the Church 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.

Necessary to note here is the attempt to limit the responsibility for Deicide to a small group of quasi private individuals, whereas the Sanhedrin, the supreme religious authority, represented all of Judaism. Therefore, in the rejection of the Messiah and Son of God, it had collective responsibility for the Jewish religion and the Jewish people, and this irrefutably is stated in Holy Scripture: "And from then on, Pilate was looking for a way to release him. But the Jews cried out, saying, 'If thou release this man, thou are no friend of Caesar; for everyone who makes himself king sets himself against Caesar'" (Jn. 19:12); and "And all of the people answered and said, 'His blood be on us and our children'" (Mt. 27:25).

Also striking is the statement that "the Jews should not be presented as repudiated or cursed by God, as if such views followed from the holy Scriptures." This lacks the necessary distinction between individuals and the Jewish religion. If the subject is individual Jews, the statement is true, and is exemplified by the great number of converts from Judaism in all eras. But if the subject is Judaism as a religion, the assertion is both erroneous and illogical: erroneous, because it contradicts the evangelical texts and the Church's constant faith from her origins. (cf. Mt. 21:43: "Therefore I say to you, that the Kingdom of God will be taken away from you and will be given to a people yielding its fruits.") And it is illogical, because if God did not reject the Jewish religion or the Jewish people in the religious sense (which in Jesus' time was one and the same thing), then the Old Testament has to be viewed as being still valid, and contiguous and concurrent with the New Testament. This, then, would sanction the unjustified awaiting of the Messiah, a hope still entertained by today's Jews! All of this is a totally lying representation of Judaism and its relationship to Christianity. [...]

[*]The inversion of Catholics' mission regarding the members of other religions. Rather than exhort the faithful to a renewed energy for converting the greatest number of unbelievers possible by wresting them out of the shadows they are in, in Nostra Aetate §2, the Council exhorts her sons:

Quote:Prudently and lovingly, through dialogue and collaboration with the followers of other religions, and in witness of Christian faith and life, acknowledge, preserve, and promote the spiritual and moral goods found among these men, as well as the values in their society and culture.

In other words, it is saying that [the Church's sons] should conduct themselves in such a way that the Buddhists, Hindus, Moslems, and Jews, etc., remain Buddhists, Hindus, Moslems, and Jews, etc., and that [the Church's sons] should even "promote" the social and cultural values of their respective religions, all hostile to revealed truth. This exhortation expresses a general principle set forth by the Council to the "Church" which was to be born of its reforms and which defines itself as "the Conciliar Church" (cf. Cardinal Benelli), a principle which tells "the people of God"-priests and laity-the attitude that they are to take concerning the "separated brethren" and all non-Christians. This and other pastoral exhortations (for example in Lumen Gentium §17'; Gaudium et Spes §28; Unitatis Redintegratio §4) constitute overt treason against the order given by the Risen Christ Jesus to the Apostles: "Go then, teach all nations" (Mt. 28:19), an order which, mutatis mutandis, is valid for all believers, insofar as they are able, because every believer, as miles Christi, must bear witness to the faith according to the works of corporal and spiritual mercy.

How can anyone be surprised that the application of this deadly exhortation has resulted in hundreds of thousands of Catholics having already become Buddhists or Moslems, whereas the conversions of Buddhists or Moslems to Catholicism are practically nonexistent? How can anyone deny that this exhortation is one of the factual proofs that the post-conciliar crisis has its roots in the false doctrines which suffused the Council's texts?

Quote:Judaism and Christianity, said Benedict, are “two ways of interpreting the Scriptures.” ...

Benedict also addressed – among other theological issues – the delicate question of the “mission” to the Jews; that is, the question of whether the Church should proclaim the Good News of Christ to the Jews. Benedict wrote: “A mission to the Jews is not foreseen and not necessary.” At the same time, it is true that Christ gave His disciples a mission to all peoples and all cultures. For this reason, Benedict affirms, “the missionary mandate is universal – with one exception: a mission to the Jews was not foreseen and not necessary because they alone, among all peoples, knew the ‘unknown God’.”

For Israel, then, it was not a mission, but a dialogue about whether Jesus of Nazareth was “the Son of God, the Logos,” for whom, according to the promises made to His people, Israel, and the whole world without knowing it, was waiting. Taking up this dialogue anew, Benedict said, is “the duty given us at this time.”