Vatican City – The POPE absolves Jews as the murderers of Jesus

 

 

I am Jewish and I read Hebrew.

The language of the Torah is different from one book to the next.  One can sense the evolution of the story, but there’s more to it.  The Biblical Hebrew is different from modern Hebrew.  It’s simpler in some ways, but it’s much harder to understand from our vantage point, if we don’t know where in the Torah we open to, which is why Jewish kids are taught that it’s important to go through the whole thing and then one can start really understanding what came before.  To understand the past is different from the FACT that the past EVENTS occurred.  The events can’t be changed, because they are what IS at any one point in time.  UNDERSTANDING of those events, however is interpretation and interpretation is SUBJECTIVE and not OBJECTIVE.

I believe that the POPE is trying to actually make that analysis.

But why NOW?

Why does he choose NOW to extend the olive branch of TRUTH?

This POPE has taken an action.  This is something that will create a reaction.  He is the POPE.  He is answerable to NO ONE, other than G-d. A reaction will come, because this CHANGES peoples UNDERSTANDING (subjective thought) of the EVENTS (then and how they will interpret them NOW)

NOW and THEN.  Then and Now.  This slight of hand has been mastered by the Muslims.  They change LANGUAGE expertly.

This may be much BIGGER that the MEDIA’s ignorance of it.

 


POPE-BOOK Mar-2-2011 (1,090 words) xxxi

In book, pope says Jesus’ death cannot be blamed on Jewish people

By John Thavis
Catholic News Service

Vatican City - Vatican City seen from Castel Sant'Angelo

VATICAN CITY (CNS) — In his latest volume of “Jesus of Nazareth,” Pope Benedict XVI says the condemnation of Christ had complex political and religious causes and cannot be blamed on the Jewish people as a whole.

The pope also said it was a mistake to interpret the words reported in the Gospel, “His blood be on us and on our children,” as a blood curse against the Jews.

Those words, spoken by the mob that demanded Jesus’ death, need to be read in the light of faith, the pope wrote. They do not cry out for vengeance, but for reconciliation, he said.

Pope Benedict XVI (R) shakes hands with the Muslim Grand Mufti of Bosnia, Dr. Mustafa Ceric, on November 6, 2008 during the Vatican's first-ever Catholic-Muslim forum. The Pontiff stressed  the importance of religious freedom, saying, 'Political and religious leaders have the duty of ensuring each individual's freedom of conscience and freedom of religion.' Photo credit: OSSERVATORE ROMANO/AFP/Getty Images.

Pope Benedict XVI (R) shakes hands with the Muslim Grand Mufti of Bosnia, Dr. Mustafa Ceric, on November 6, 2008 during the Vatican's first-ever Catholic-Muslim forum. The Pontiff stressed the importance of religious freedom, saying, 'Political and religious leaders have the duty of ensuring each individual's freedom of conscience and freedom of religion.' Photo credit: OSSERVATORE ROMANO/AFP/Getty Images.

 

“It means that we all stand in need of the purifying power of love which is his blood. These words are not a curse, but rather redemption, salvation,” he said.

The pope’s treatment of the events of the Passion form the core of his new book, “Jesus of Nazareth. Holy Week: From the Entrance Into Jerusalem to the Resurrection.” It was to be officially presented at the Vatican March 10, but excerpts from three chapters were released March 2.

The work is an extensive reflection on the Gospel texts and on the arguments of Scripture scholars, in effect offering Pope Benedict’s version of “The Passion of the Christ.”

In Chapter 7, the pope examines the trial of Jesus before Pontius Pilate, the Roman governor in Judea. The pope said Pilate is presented realistically in the Gospels as a man who knew that Jesus posed no real threat to the Roman order, but who had to deal with political realities — including pressure from Jesus’ accusers.

Christ before Pilate, c1420-1430. Artist: Unknown

 

“Now we must ask: Who exactly were Jesus’ accusers? Who insisted that he be condemned to death?” the pope wrote. He noted that the Gospel of St. John says simply it was “the Jews.”

“But John’s use of this expression does not in any way indicate — as the modern reader might suppose — the people of Israel in general, even less is it ‘racist’ in character. After all, John himself was ethnically a Jew, as were Jesus and all his followers,” he said.

What St. John was referring to with the term “the Jews,” the pope said, was the “temple aristocracy,” the dominant priestly circle that had instigated Jesus’ death.

In St. Mark’s Gospel, the pope said, this circle of accusers is broadened to include the masses or mob of people. But he said it also would be a mistake to see this, too, as referring to the Jewish people as a whole; more specifically, they were the followers of the imprisoned rebel, Barabbas, who were mobilized when Pilate asked the crowd to choose amnesty for one of the accused: Jesus or Barabbas.

The pope said the trial and condemnation of Jesus was a classic conflict of truth versus power, posing questions that still reverberate in modern politics. When Jesus said that his kingship consisted of bearing witness to the truth, Pilate — the representative of worldly power — did not know how to react, and asked pragmatically: “What is truth?”

“It is the question that is also asked by modern political theory: Can politics accept truth as a structural category? Or must truth, as something unattainable, be relegated to the subjective sphere?” the pope said.

He said that when “truth counts for nothing,” justice is held hostage to the arbitrariness of “changing opinions and powerful lobbies.” The history of great dictatorships fed by ideological lies demonstrates that only truth can bring freedom, he said. In essence, he said, bearing witness to truth means giving priority to God.

The pope drew a parallel between the condemnation of Jesus and the modern “failure to understand the meaning of creation … the failure to recognize truth.”

“As a result the rule of pragmatism is imposed, by which the strong arm of the powerful becomes the god of this world,” he said.

The pope also examined the figure of Barabbas, saying Gospel accounts depict him as a “terrorist or freedom fighter” against Roman rule. In effect, the pope said, Pilate was looking at two criminals accused of rebelling against the Roman Empire.

It is clear, the pope said, that Pilate prefers the nonviolent “fanatic” that he saw in Jesus. But the crowd supports the rebel Barabbas because “they would like to see a different solution to the problem.”

“Again and again, humanity will be faced with this same choice: to say yes to God who works only through the power of truth and love, or to build on something tangible and concrete — on violence,” he said.

The pope said the Barabbas scene and its many recurrences throughout history represent a challenge to Christians and should “tear open our hearts and change our lives.”

He went on to describe the physical cruelty of the Passion, including the “barbaric” practice of scourging, which left Jesus near death, and the crowning with thorns, which aimed to humiliate Jesus and his claims to be a king.

The pope said the soldiers involved in these acts of brutality were scapegoating Jesus. “Whatever may be afflicting the people is offloaded onto him: In this way it is to be driven out of the world,” he said.

When the beaten Jesus is presented to the crowd with his crown of thorns and reed scepter, he manifests his fully human nature, the pope said.

“In him is displayed the suffering of all who are subjected to violence, all the downtrodden. His suffering mirrors the inhumanity of worldly power, which so ruthlessly crushes the powerless,” he said.

In the end, the pope wrote, Pilate may have convinced himself that he had defended Roman law and civil peace. But at a later date, he said, it would become clear that “peace, in the final analysis, cannot be established at the expense of truth.”

In the book’s third chapter, Pope Benedict looks at the figure of Judas. He noted that the other disciples believed that in betraying Christ, Judas had come under the grip of Satan.

Judas did take a step toward conversion when he later acknowledged his sin and gave back the money he was paid for his betrayal, the pope said. But Judas’ “second tragedy” was that he could no longer believe in forgiveness.

Rembrandt Harmensz. van Rijn: Judas Returns the Silver Coins

Rembrandt Harmensz. van Rijn: Judas Returns the Silver Coins

 

“He shows us the wrong type of remorse: the type that is unable to hope, that only sees its own darkness, the type that is destructive and in no way authentic,” the pope said. “Genuine remorse is marked by the certainty of hope born of faith.”

END

http://www.catholicnews.com/data/stories/cns/1100846.htm

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7 Responses to Vatican City – The POPE absolves Jews as the murderers of Jesus

  1. Mike O'Malley says:

    This should be by now an old message. The fact that this news takes many people by surprise is disappointing, however I am pleased that His Holiness has created another opportunity to get the message out. Pope Benedict’s message is consistent with clarifications of Church doctrine that were instituted during Vatican II.

    Have you ever researched this topic in the Catechism of the Catholic Church?

    • txlady706 says:

      No, I have not.
      I’m not anyone special and Theology is not my profession. My idea of what I read in the Bible is mine. I have read some interpretations, but they are mostly from the Rabbinical and Jewish view point. I live in a Christian country, so I made an effort to understand the Christian point of view.

  2. Mike O'Malley says:

    From the Catechism of the Catholic Church #597

    597 The historical complexity of Jesus’ trial is apparent in the Gospel accounts. The personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles’ calls to conversion after Pentecost. Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept “the ignorance” of the Jews of Jerusalem and even of their leaders. Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd’s cry: “His blood be on us and on our children!”, a formula for ratifying a judicial sentence. As the Church declared at the Second Vatican Council:
    .
    . . . [N]either all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. . . [T]he Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture.

  3. Mike O'Malley says:

    From the Catechism of the Catholic Church #598

    598 In her Magisterial teaching of the faith and in the witness of her saints, the Church has never forgotten that “sinners were the authors and the ministers of all the sufferings that the divine Redeemer endured.” Taking into account the fact that our sins affect Christ himself, the Church does not hesitate to impute to Christians the gravest responsibility for the torments inflicted upon Jesus, a responsibility with which they have all too often burdened the Jews alone:

    We must regard as guilty all those who continue to relapse into their sins. Since our sins made the Lord Christ suffer the torment of the cross, those who plunge themselves into disorders and crimes crucify the Son of God anew in their hearts (for he is in them) and hold him up to contempt. And it can be seen that our crime in this case is greater in us than in the Jews. As for them, according to the witness of the Apostle, “None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory.” We, however, profess to know him. And when we deny him by our deeds, we in some way seem to lay violent hands on him.
    .
    Nor did demons crucify him; it is you who have crucified him and crucify him still, when you delight in your vices and sins.

  4. Mike O'Malley says:

    BTW: This particular paragraph in the news report above:

    The pope said the soldiers involved in these acts of brutality were scapegoating Jesus. “Whatever may be afflicting the people is offloaded onto him: In this way it is to be driven out of the world,” he said.
    seems very telling of Pope Benedict’s anthropological understanding of the Trial and Crucifixion of Jesus in light this: The Scapegoat by Professor René Girard

  5. […] Vatican City – The POPE absolves Jews as the murderers of Jesus (txlady706.wordpress.com) […]

  6. reality observer says:

    SHALL I KILL YOUR KING?????

    It was the Romans!!!!

    not much hope for you if cannot put 2 and 2 together =(

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