Appeasing Those Who Hate The Holy Name
by Thomas A. Droleskey
The conciliar "popes" have been in the business of appeasing the ancient enemies of the Catholic Faith. Here is just a brief review of what the conciliar "popes" have countenanced during the past fifty years as they have dealt with an utterly false religions, Talmudic Judaism, as though it is one that is pleasing to God and in which individuals can be fully confident of saving their souls.
With regard to the trial and death of Jesus, the Council recalled that "what happened in his passion cannot be blamed upon all the Jews then living, without distinction, nor upon the Jews of today" (Nostra Aetate, 4).
- The history of Judaism did not end with the destruction of Jerusalem, but rather went on to develop a religious tradition. And, although we believe that the importance and meaning of that tradition were deeply affected by the coming of Christ, it is still nonetheless rich in religious values. ( “Guidelines and Suggestions for Implementing the Conciliar Declaration Nostra Aetate (n. 4)”  )
If Jews one day come (as Paul hopes) to a more positive judgment of Jesus, this must occur through an inner process, as the end of a search of their own (something that in part is occurring). We Christians cannot be the ones who seek to convert them. We have lost the right to do so by the way in which this was done in the past. First the wounds must be healed through dialogue and reconciliation. (Zenit, September 30, 2005.)
The reformulated text no longer speaks about the conversion of the Jews as some Jewish critics wrongly affirm. The text is a prayer inspired by Saint Paul's letter to the Romans, chapter 11, which is the very text that speaks also of the unbroken covenant. It takes up Paul's eschatological hope that in the end of time all Israel will be saved. As a prayer the text lays all in the hands of God and not in ours. It says nothing about the how and when. Therefore there is nothing about missionary activities by which we may take Israel's salvation in our hands.
I cannot see why this prayer should present any reason to interrupt our dialogue. On the contrary, it is an opportunity and a challenge to continue the dialogue on what we have in common and what differentiates us in our Messianic hope.
I am happy that after some perplexities we now hear more and more voices from the Jewish world seeing things in a realistic way, and I do hope that this letter can be a contribution to overcome the misunderstandings and grievances. (Cardinal Kasper's Letter to Rabbi Rosen)
We repeat: this is the Christian vision, and it is the hope of the Church that prays. It is not a programmatic proposal of theoretical adherence, nor is it a missionary strategy of conversion. It is the attitude characteristic of the prayerful invocation according to which one hopes also for the persons considered near to oneself, those dear and important, a reality that one maintains is precious and salvific. An important exponent of French culture in the 20th century, Julien Green, wrote that "it is always beautiful and legitimate to wish for the other what is for you a good or a joy: if you think you are offering a true gift, do not hold back your hand." Of course, this must always take place in respect for freedom and for the different paths that the other adopts. But it is an expression of affection to wish for your brother what you consider a horizon of light and life. ("Archbishop" Gianfranco Ravasi, A Bishop and a Rabbi Defend the Prayer for the Salvation of the Jews.)
In an article published in Germany in late March and scheduled for publication in the Vatican newspaper before April 15, Cardinal Walter Kasper said that on the basis of a long history of compulsory catechesis and forced conversion, "many Jews consider a mission to the Jews as a threat to their existence."
"The Catholic Church has no organized or institutionalized mission to the Jews," said the cardinal, who is president of the Pontifical Commission for Religious Relations with the Jews.
That statement of fact, he said, is backed up with a theological position in the revised 1962 prayer's second line: "Almighty and everlasting God, you who want all men to be saved and to reach the awareness of the truth, graciously grant that, as the full number of the Gentiles comes into your church, all Israel may be saved."
The second line echoes the teaching of St. Paul in his Letter to the Romans that God's promise of salvation to his chosen people has not been revoked and that once all the nations are gathered under Christ, the Jewish people will be saved, Cardinal Kasper said.
"So one can say: God will bring about the salvation of Israel in the end, not on the basis of a mission to the Jews, but on the basis of the mission to the Gentiles, when the fullness of the Gentiles has entered" into Christ, the cardinal wrote.
At the same time, Cardinal Kasper said, Christians do believe in the promise of salvation in Jesus Christ and no one should be surprised that Christians pray for the salvation of all people and that "tactfully and respectfully" they give witness to their faith in Jesus. (CNS STORY: Vatican: Revised prayer does not reverse Vatican II teaching on Jews)
One of the difficult issues addressed by this 17th ILC meeting was the publication of Dominus Iesus. "Dominus Iesus", Cardinal Kasper said, "is an intra-Catholic document about interreligious dialogue addressed to Catholic theologians concerning problems with relativism, syncretism, universalism and indifferentism. It does not enter into the Jewish-Catholic dialogue. It must be noted first that the relationship between the church and the Jewish people is unique. Second, Dominus Iesus does not call into question the salvation of Jews. Third, the Jewish covenant has not been revoked and remains salvifically effective for Jews. Fourth, Dominus Iesus must be understood properly within the context of Nostra Aetate, papal encyclicals and other official documents of the church regarding Judaism. Fifth, there is no missionary activity on the part of the church directed toward converting the Jews. Dominus Iesus is not the end of our dialogue. It is a challenge for our dialogue." (Communiqué,
17th meeting of the International Catholic-Jewish Liaison Committee, New York, May 1, 2001.)
In its work, the Biblical Commission could not ignore the contemporary context, where the shock of the Shoah has put the whole question under a new light. Two main problems are posed: Can Christians, after all that has happened, still claim in good conscience to be the legitimate heirs of Israel's Bible? Have they the right to propose a Christian interpretation of this Bible, or should they not instead, respectfully and humbly, renounce any claim that, in the light of what has happened, must look like a usurpation? The second question follows from the first: In its presentation of the Jews and the Jewish people, has not the New Testament itself contributed to creating a hostility towards the Jewish people that provided a support for the ideology of those who wished to destroy Israel? The Commission set about addressing those two questions. It is clear that a Christian rejection of the Old Testament would not only put an end to Christianity itself as indicated above, but, in addition, would prevent the fostering of positive relations between Christians and Jews, precisely because they would lack common ground. In the light of what has happened, what ought to emerge now is a new respect for the Jewish interpretation of the Old Testament. On this subject, the Document says two things. First it declares that “the Jewish reading of the Bible is a possible one, in continuity with the Jewish Scriptures of the Second Temple period, a reading analogous to the Christian reading, which developed in parallel fashion” (no. 22). It adds that Christians can learn a great deal from a Jewish exegesis practised for more than 2000 years; in return, Christians may hope that Jews can profit from Christian exegetical research (ibid.). I think this analysis will prove useful for the pursuit of Judeo-Christian dialogue, as well as for the interior formation of Christian consciousness. (Joseph Ratzinger, Preface to The Jewish People and Their Scriptures in the Christian Bible.)
It is clear that this commitment to expressing a specific truth in a new way demands new thinking on this truth and a new and vital relationship with it; it is also clear that new words can only develop if they come from an informed understanding of the truth expressed, and on the other hand, that a reflection on faith also requires that this faith be lived. In this regard, the programme that Pope John XXIII proposed was extremely demanding, indeed, just as the synthesis of fidelity and dynamic is demanding.. . .
Thirdly, linked more generally to this was the problem of religious tolerance - a question that required a new definition of the relationship between the Christian faith and the world religions. In particular, before the recent crimes of the Nazi regime and, in general, with a retrospective look at a long and difficult history, it was necessary to evaluate and define in a new way the relationship between the Church and the faith of Israel. (Christmas greetings to the Members of the Roman Curia and Prelature, December 22, 2005)
In what appears to be an attempt to make “explicit” what was “implicit” in the Council Document Nostra Aetate, Pope John Paul II said the following in a speech to a Jewish Community in Mainz, Germany on November 17, 1980:
“The first dimension of this dialogue, that is, the meeting between the people of the Old Covenant, never revoked by God, and that of the New Covenant, is at the same time a dialogue within our Church, that is to say, between the first and second part of her Bible ... Jews and Christians, as children of Abraham, are called to be a blessing to the world. By committing themselves together for peace and justice among all men and peoples.”
This statement of the Pope, in fact, is now quoted in modern Church documents to reinforce the new, post-Conciliar teaching against “supersessionism”.
In 1985, the Vatican issued its Notes on the Correct Way to Present the Jews and Judaism in Preaching and Catechesis of the Roman Catholic Church. The document’s introduction bids the reader to take “special note” of Paragraph 3 “which speaks about Judaism as a present reality and not only as a historical (and thus superseded) reality.” When we turn to Paragraph 3, we see that the Notes quotes the above speech where John Paul speaks of “the people of God of the Old Covenant” which has “not been revoked.”
Far from claiming that the Notes misinterpreted his words, John Paul spoke of his unqualified support of the document. On October 28, 1985, John Paul II said “[The] Notes on the Correct Way to Present the Jews and Judaism in Preaching and Catechesis of the Roman Catholic Church” is “proof of the Holy See’s continued interest in and commitment to this renewed relationship between the Catholic Church and the Jewish people,” and that the Notes “will greatly help toward freeing our catechetical and religious teaching of a negative or inaccurate presentation of Jews and Judaism in the context of the Catholic Faith”.
Thus it is demonstrable that what the Jews say of John Paul II is true; the words they quote from John Paul II are found in Vatican documents with John Paul II’s approval.
Yet we know from Saint Peter’s sermon on the first Pentecost, that the Old Covenant is not still in force, not acceptable to God, not capable of providing salvation. We know from the words of Our Lord Jesus Christ that those who will not accept Him will die in their sins. We know from Saint John’s Epistle that he who denies that Jesus is the Christ, is anti-Christ. We know from Saint Paul’s Letter to the Hebrews that the New Covenant has made obsolete the Old. And we know from the infallible Council of Florence that the Old Covenant ceased with the establishment of the New Covenant by Jesus Christ. (John Vennari, The Secret of Pope John Paul II's Success)
Mind you, this is just a sampling of the ways in which the conciliar"popes" have countenanced statements and/or actions contrary to the Catholic Faith. These "popes" have permitted Talmudic rabbis to speak at Vatican conferences. One, David Rosen, dared to lecture allegedly Catholic theologians about Christology (!) in a reflection on the fortieth anniversary of Nostra Aetate on October 27, 2005 (Conference by Rabbi David Rosen, International Director for Interreligious Affairs of the American Jewish .) Various pro-abortion Talmudic rabbis have been "knighted" or received "papal" medals (see
Continuing to Knight Infidels.)
Ah, you see, the mere fact that the authorities of the counterfeit church of conciliarism give audiences to men who deny the Sacred Divinity of our Blessed Lord and Saviour Jesus Christ demonstrates its implicit denial of the Church's Divine Constitution as she, the Catholic Church, has nothing to "learn" about Faith and Morals from those who are outside of her maternal bosom, no less those who deny Our Lord's Sacred Divinity. Holy Mother Church does not need to "learn" about false religions. She does not need "lectures" from non-Catholics on points of theology. There is nothing extrinsic to her concerning Faith and Morals that she does not always possess of the very nature of her Divine Constitution. Thus it is that every single bit of the "inter-religious" dialogue of conciliarism is founded on an implicit denial of the Church's Divine Constitution as there is nothing outside of her concerning Faith and Morals that she does not already possess.
The late Karol Wojtyla/John Paul II and Joseph Ratzinger/Benedict XVI have been personally responsible for enabling and empowering the ancient enemies of the Church.
It was Ratzinger/Benedict who yielded to pressure from Talmudic organizations to "revise" the Good Friday Prayer for the Jews in the Missal of Angelo Roncalli/John XXIII after the issuance of Summorum Pontificum, July 7, 2007.
It was, as noted above, Ratzinger/Benedict's officials (Walter Kasper and Gianfranco Ravasi) who went to great lengths to appease the anger of leading adherents after the text of the "revised Prayer for the Jews was released in February of 2008;.
It was Ratzinger/Benedict who met in October of 2008 with a group of Talmudic representatives who were "concerned" about the conciliar "canonization" process of Pope Pius XII, prompting me to write the following at the time:
Joseph Ratzinger/Benedict XVI may very well proceed with the conciliar "canonization" of Pope Pius XII, although it appears now that there will indeed be a six or seven year period of delay as documents in the Vatican archives are reviewed. The mere fact, however, that he would give any credence whatsoever to a group of men who deny the Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ and who make war continuously against His Holy Mother Church and the right ordering of nations speaks volumes about the apostate nature of conciliarism. It does not enter into this "pope's" Modernist mind to exhort representatives of the blasphemous Talmud to convert unconditionally to the true Faith as Saint Peter exhorted the Jews on Pentecost Sunday and as Pope Saint Pius X did in his meeting the founder of international Zionism, Theodore Herzl, on January 25, 1904.
The conciliar "popes" have made it appear as though the Catholic Church needs "input" from those who deny the Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ about how to express her doctrines and how to offer her Divine Liturgy and how she goes about the matter of her internal governance. Could anyone imagine the outrage if a Catholic sought to tell a rabbi what he should believe about his false religion and how he should conduct his synagogue services and how to govern his congregation? We know that such a person would be deemed as an "anti-Semite." It is the conciliar "popes" who have given the ancient enemies of the Church "influence" within the halls of the counterfeit church of conciliar as they, the conciliar officials, have indeed changed the perennial doctrine and praxis of the Catholic Church dating back to Saint Peter's first Papal discourse on the first Pentecost Sunday.
By mixing truth with error, the counterfeit church of conciliarism confuses Catholics and non-Catholics alike. Indeed, the fact that Jews were absolutely clear concerning the Catholic Church's teaching about their dead, superseded religion prior to the "Second" Vatican Council and that they are unclear today is the result of the apostate spirit of contradiction that is included in the documents of the counterfeit church of conciliarism and by the words and actions of the conciliar "pontiffs" that sometimes go beyond conciliarism's "official" texts. None of this can come from the Catholic Church, as Pope Pius XI noted in Mortalium Animos, January 6, 1928:
For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained.
Are the documents of the "Second" Vatican Council "official"? Some defend these documents on the grounds of "ambiguity." However, the Catholic Church's Divine Constitution precludes the possibility of ambiguity in her official documents. The Catholic Church brings her teaching to men with "ease and security." Catholics are still arguing about Lumen Gentium forty-five years after it was passed by the bishops who attended the "Second" Vatican Council. Is it any wonder that the Jews are confused about what they think is the Catholic Church teaches about them, especially in light of the "novelty" of Nostra Aetate?
And, quite contrary to Ratzinger/Benedict's refusal to seek with urgency the conversion of non-Catholics to the true Church, Pope Saint Pius X did precisely this when speaking most directly to Theodore Herzl, the founder of International Zionism:
HERZL: Yesterday I was with the Pope [Pius X]. . . . I arrived ten minutes ahead of time, and without having to wait I was conducted through a number of small reception rooms to the Pope. He received me standing and held out his hand, which I did not kiss. Lippay had told me I had to do it, but I didn’t. I believe this spoiled my chances with him, for everyone who visits him kneels and at least kisses his hand. This hand kiss had worried me a great deal and I was glad when it was out of the way.
He seated himself in an armchair, a throne for minor affairs, and invited me to sit by his side. He smiled in kindly anticipation. I began:
HERZL: I thank Your Holiness for the favor of granting me this audience. [I begged him to excuse my miserable Italian, but he said:
POPE: No, Signor Commander, you speak very well.
HERZL: [He is an honest, rough-hewn village priest, to whom Christianity has remained a living thing even in the Vatican. I briefly laid my request before him. But annoyed perhaps by my refusal to kiss his hand, he answered in a stern categorical manner.
POPE: We are unable to favor this movement [of Zionism]. We cannot prevent the Jews from going to Jerusalem—but we could never sanction it. The ground of Jerusalem, if it were not always sacred, has been sanctified by the life of Jesus Christ. As the head of the Church I cannot answer you otherwise. The Jews have not recognized our Lord, therefore we cannot recognize the Jewish people.
HERZL: [The conflict between Rome and Jerusalem, represented by the one and the other of us, was once again under way. At the outset I tried to be conciliatory. I said my little piece. . . . It didn’t greatly impress him. Jerusalem was not to be placed in Jewish hands.] And its present status, Holy Father?
POPE: I know, it is disagreeable to see the Turks in possession of our Holy Places. We simply have to put up with it. But to sanction the Jewish wish to occupy these sites, that we cannot do.
HERZL: [I said that we based our movement solely on the sufferings of the Jews, and wished to put aside all religious issues].
POPE: Yes, but we, but I as the head of the Catholic Church, cannot do this. One of two things will likely happen. Either the Jews will retain their ancient faith and continue to await the Messiah whom we believe has already appeared—in which case they are denying the divinity of Jesus and we cannot assist them. Or else they will go there with no religion whatever, and then we can have nothing at all to do with them. The Jewish faith was the foundation of our own, but it has been superceded by the teachings of Christ, and we cannot admit that it still enjoys any validity. The Jews who should have been the first to acknowledge Jesus Christ have not done so to this day.
HERZL: [It was on the tip of my tongue to remark, “It happens in every family: no one believes in his own relative.” But, instead, I said:] Terror and persecution were not precisely the best means for converting the Jews. [His reply had an element of grandeur in its simplicity:]
POPE: Our Lord came without power. He came in peace. He persecuted no one. He was abandoned even by his apostles. It was only later that he attained stature. It took three centuries for the Church to evolve. The Jews therefore had plenty of time in which to accept his divinity without duress or pressure. But they chose not to do so, and they have not done it yet.
HERZL: But, Holy Father, the Jews are in a terrible plight. I do not know if Your Holiness is aware of the full extent of their tragedy. We need a land for these harried people.
POPE: Must it be Jerusalem?
HERZL: We are not asking for Jerusalem, but for Palestine—for only the secular land.
POPE: We cannot be in favor of it.
[Editor Lowenthal interjects here] Here unrelenting replacement theology is plainly upheld as the norm of the Roman Catholic Church. Further, this confession, along with the whole tone of the Pope in his meeting with Herzl, indicates the perpetuation of a doctrinal emphasis that has resulted in centuries of degrading behavior toward the Jews. However, this response has the “grandeur” of total avoidance of that which Herzl had intimated, namely that the abusive reputation of Roman Catholicism toward the Jews was unlikely to foster conversion. Further, if, “It took three centuries for the Church to evolve,” it was that very same period of time that it took for the Church to consolidate and launch its thrust of anti-Semitism through the following centuries.
HERZL: Does Your Holiness know the situation of the Jews?
POPE: Yes, from my days in Mantua, where there are Jews. I have always been in friendly relations with Jews. Only the other evening two Jews were here to see me. There are other bonds than those of religion: social intercourse, for example, and philanthropy. Such bonds we do not refuse to maintain with the Jews. Indeed we also pray for them, that their spirit see the light. This very day the Church is celebrating the feast of an unbeliever who became converted in a miraculous manner—on the road to Damascus. And so if you come to Palestine and settle your people there, we will be ready with churches and priests to baptize all of you.
HERZL: [At this point Conte Lippay had himself announced. The Pope bade him be admitted. The Conte kneeled, kissed his hand, and joined in the conversation by telling of our “miraculous” meeting in the Bauer beerhall at Venice. The miracle was that he had originally intended to stay overnight in Padua, and instead, it turned out that he was given to hear me express the wish to kiss the Holy Father’s foot. At this the Pope made no movement, for I hadn’t even kissed his hand. Lippay proceeded to tell how I had expiated on the noble qualities of Jesus Christ. The Pope listened, and now and then took a pinch of snuff and sneezed into a big red cotton handkerchief. It is these peasant touches which I like about him best and which most of all compel my respect. Lippay, it would appear, wanted to account for his introducing me, and perhaps ward off a word of reproach. But the Pope said:
POPE: On the contrary, I am glad you brought me the Signor Commendatore.
HERZL: [As to the real business, he repeated what he had told me, until he dismissed us:]
POPE: Not possible!
HERZL: [Lippay stayed on his knees for an unconscionable time and never seemed to tire of kissing his hand. It was apparent that this was what the Pope liked. But on taking leave, I contented myself with shaking his hand warmly and bowing deeply. The audience lasted about twenty-five minutes. While spending the last hour in the Raphael gallery, I saw a picture of an Emperor kneeling before a seated Pope and receiving the crown from his hands. That’s how Rome wants it.] (Marvin Lowenthal, Diaries of Theodore Herzl, pp. 427- 430.)
The conciliar "popes" do not speak in these terms. Conciliar "popes" do not reference these words from the Papal Bull Cantate Domino, issued by Pope Eugene IV, February 4, 1442, during the Council of Florence:
It [the Holy Roman Church] firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church.
The conciliar "popes" constantly defy the Catholic Church's perennial and immutable prohibition on praying with or participating in the services of non-Catholics:
The spirit of Christ, which dictated the Holy Scriptures, and the spirit which animates and guides the Church of Christ, and teaches her all truth, is the same; and therefore in all ages her conduct on this point has been uniformly the same as what the Holy Scripture teaches. She has constantly forbidden her children to hold any communication, in religious matters, with those who are separated from her communion; and this she has sometimes done under the most severe penalties. In the apostolical canons, which are of very ancient standing, and for the most part handed down from the apostolical age, it is thus decreed: "If any bishop, or priest, or deacon, shall join in prayers with heretics, let him be suspended from Communion". (Can. 44)
Also, "If any clergyman or laic shall go into the synagogue of the Jews, or the meetings of heretics, to join in prayer with them, let him be deposed, and deprived of communion". (Can. 63) (Bishop George Hay, (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)
Joseph Ratzinger/Benedict XVI is preparing to visit his third synagogue to pay his obeisance to the nonexistent legitimacy of this false religion that denies the Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ and that makes active warfare against the Holy Faith. Does he care about the consistent teaching and praxis of the Catholic Faith? Not at all. He considers Talmudic Judaism to be a perfectly valid religion.
Benedict defying God's wrath at the Wailing Wall contains the following explanation as to why the Temple in Jerusalem was destroyed in the year 70 A.D. by the Romans:
As one recalls, the Temple was destroyed as part of the punishment for the crime of Deicide perpetrated by the the Jews - the high priests, scribes and Pharisees together with the people, who asked that the Blood of Jesus Christ, Son of God, fall over them and their offspring - as reported in the Gospels.
After the destruction of the Temple by Titus in the year 70 A.D., one attempt was made by Emperor Julian the Apostate to rebuild that edifice. He meant to destroy the belief that the chastisement was due to the Death of Our Lord. His initiative was prevented by earthquakes and balls of fire falling from the sky that destroyed what had been made and frightened the workers. Julian died in June of 363 during that attempt to rebuild the Temple. Confessing his failure in his struggle against Jesus Christ, he cried out while dying: "Thou hast won, O Galilean!"
After that, no one ever tried to rebuild that cursed edifice.
Benedict XVI, like John Paul II before him, defied the wrath of God when he went to "pray" in that place - purposely ignoring the punishment of God it represents.
In the prayer he wrote, the Pope depicts himself neither as a representative of Jesus Christ, whose Name he did not mention, nor as the Sovereign Pontiff of the Catholic Church, but rather as a self-appointed ambassador of "all who call upon God's name." Ignoring the Passion of Our Lord which He suffered in that very City of Jerusalem, Benedict XVI addressed the "God of Abraham, Isaac and Jacob," supposedly the same God of Catholics, Jews and Muslims. (Benedict defying God's wrath at the Wailing Wall.)
What does Ratzinger/Benedict, who has lit one menorah and esteemed another with his own priestly hands, get from adherents of the Talmud in return for his acts of blasphemy and sacrilege and apostasy? Nothing but contempt and scorn. Appeasers always wind up on the short end of the stick. An Israeli delegation rejection the conciliar Vatican's demand for control of Upper Room and other holy sites in Jerusalem:
(IsraelNN.com) Israeli and Vatican delegations have hit a dead end after meeting last week to discuss the financial and legal status of sites in Israel considered holy by the Church. The Israeli delegation, headed by Deputy Foreign Minister Danny Ayalon (Yisrael Beitenu), flew to Rome in order to discuss the status of the Vatican’s assets in Israel, as well as the Vatican’s demand for sovereignty over Jerusalem’s Mount Zion. The delegations were unable to reach an agreement on any issue and decided to postpone their discussions to May 2010. According to Vatican sources, Israel has postponed dealing with the Church’s demands for 15 years and relations between the two are on the verge of collapse. (Relations with Vatican on the Verge of Collapse.)
No, the appears of the conciliar Vatican never learn. They are rewarded time and time again with slaps in the face after all they do and say to esteem a false religion that is hideous in the sight of the true God of Divine Revelation, after all they do and say to provide the adherents of this false religion with "input" into decision-making and even the putative canonization of a deceased Roman Pontiff. God rewards fidelity. He punishes apostasy. It is that simple.
Today is Gaudete Sunday. As is the case on Laetare Sunday during Lent, priests wear rose colored vestments today, signifying the joy that is ours to behold now that Advent is more than half over and that Christmas Day is just twelve days away. Our Lord's Nativity in Bethlehem meant to change the entirety of human history for all eternity. No one can be indifferent to, no less hateful of, His Holy Name and be called a servant of God or an instrument of "peace" in the world. We are either for Our Lord or we are against Him. There was no middle ground on this point during His life here on this earth. There is no middle ground on this point now. There is no middle ground on this point at any time in the future prior to His Second Coming in glory on the Last Day. We are either for Our Blessed Lord and Saviour Jesus Christ or we are against Him, and those who are against Him belong to the devil whether or not they realize it.
If we are honest with ourselves, of course, we must recognize that our sins make us Our Lord's enemies more often than we would like to admit. Although God is indeed all merciful, He wants us to repent of our sins and to live more penitentially after He absolves us of our sins through the instruments of true priests in the Sacred Tribunal of Penance. The final twelve full days of Advent give us an opportunity, especially during the upcoming Ember Days in this Third Week of Advent (Wednesday and Saturday are days of fast and partial abstinence; Friday, of course, is a day of fast of total abstinence). We must make good use of these final days of Advent so as to prepare room to welcome Our Lord in the "inns" of our hearts on Christmas Day, spending time in prayer before His Real Presence in the Most Blessed Sacrament and spending time in Scripture reading and good spiritual meditations in preparation for His Nativity.
We want to welcome Our Lord fittingly and with great joy at Midnight Mass in twelve days. No matter the crosses of the moment, each of which has been fashioned for us from all eternity from all eternity by the loving hand of God for His greater honor and glory and for our sanctification as we carry each cross with gratitude as the consecrated slaves of the Immaculate Heart of Mary, we will rejoice on Christmas Day that a Saviour has been born for us so as to die on the wood of the Holy Cross, making it possible for us to born to the life of grace in the baptismal font and to thus have a possibility to be born into the joys of eternal life with Him in Heaven for all eternity. Every set of Joyful Mysteries that we pray between now and Christmas Day will help us to be more prepared to welcome Our Newborn King, Christ the King, Who is, of course, born for us under the appearances of bread and wine in every true offering of Holy Mass.
Our Lord is coming! Let us prepare to welcome Him with the joy that is signified by the liturgy of today, Gaudete Sunday, as we put aside our own deeds of darkness and shun entirely the deeds of the apostates of conciliarism.
Isn't it time to pray a Rosary now?
Our Lady, Queen of the Apostles, pray for us.
Immaculate Heart of Mary, triumph soon!
Vivat Christus Rex! Viva Cristo Rey!
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saint Lucy, pray for us.
See also: A Litany of Saints