Saturday, May 30, 2015

Pope Francis High

Enroll your son or daughter before it's too late!

This high school will not be known for its academics nor Catholicism but instead for its 'mercy' and 'spiritual hugs'.

In only four short years, 
have your child learn how to:

Socialize with commies!

 Hide the cross from the Talmudic Jews, as we don't want to offend the 'chosen people'

Eat Francis' favorites: pasta, bread, and anything with sugar,
none of Michelle Obama's nasty food is served here!

Wear cool shirts like this on out of uniform days!

Travel abroad!

Ride in the Popemobile!

 Mingle with pro-abortion politicians!

 Hang out with fellow apostates!

Play with children!

Have your henchmen put neo-pelagians in their place!

Break the rules! (That's a man dressed as a woman whose feet he is washing.)

All about why we should follow the Noahide Laws!

Fill out the paperwork for a National ID Card & Passport!

To maximize cash flow from underutilized assets!

Be interviewed so that you are clearly understood by all!

Do 'hip' things like high-fives!

Make body-art!

Pose for selfies like the Kardashians do!

Drink from kiddie cups!

Influence the hearts & minds of the new generation!

Tell blasphemous jokes about Our Lord!

Learn papal manners!

Give a single hug!

 Give a group hug!

Play sport!

Serve a proper kosher meal!

Lastly, spout heresies from your mouth every time it opens!

Friday, May 29, 2015

Francis expands his definition of "anti-semitism"

From the Times of Israel article, ‘Not recognizing Israel as Jewish is anti-Semitic, Pope says’
"The comments were sent by the Pope in writing to Cymerman along with Argentine Rabbi Abraham Skorka, one of Francis’s close interfaith colleagues, after the duo approached him following his meeting with Abbas, Channel 2 reported."

And here is Francis' quote,
“Anyone who does not recognize the Jewish people and the State of Israel — and their right to exist — is guilty of anti-Semitism.” 

Henrique Cymerman mentioned above with Abraham Skorka as one of the two recipients of Francis' email even went to twitter where he sent three tweets out, in Hebrew, in English, and in Spanish, to let the world know Francis said the above.

Recall what Francis said in an interview with Elisabetta Piqué on 7 December 2014,
"I’m constantly making statements, giving homilies. That’s magisterium. That’s what I think, not what the media say that I think. Check it out; it’s very clear. "

...and the Concise Catholic Dictionary (1943) defines Magisterium as,

This isn't the first time Francis has condemned anti-semitism but to our knowledge at Call Me Jorge..., it is the first time he has equated anti-Zionism to anti-semitism.

More examples of Francis speaking on anti-semitism

Francis' fortune cookie Friday


Thursday, May 28, 2015

More from the Talmudic Rabbi Noam E. Marans, director of interreligious and intergroup relations for the AJC

The Future of Catholic-Jewish Relations Under Pope Francis


Blessed Paul VI quoted Abraham Heschel

Wednesday, May 27, 2015

Francis' utopian dream of a poverty free world that is ecologically safe but...

In a recent interview, Francis explained how we the people of the earth need three things;
  1. a memory of the past,
  2. the ability to see the present, and
  3. a future utopia to strive towards.

Before that interview was made public, Francis met with the communist dictator of Cuba, Raul Castro who said,
"As I've already told my council of advisers, I read all of the pope's speeches.  If the Pope continues to speak like this, sooner or later I will start praying again and I will return to the Catholic Church -- and I'm not saying this jokingly."

America Magazine had Francis response to Raul's visit:

"For his part, Francis presented the Cuban President with a copy of his Apostolic Exhortation, Evangelii Gaudium (“The Joy of the Gospel”) and, looking at him with a smile, remarked, “There are here some declarations that you will like!”   He also gave Castro a medallion with an image of St Martin of Tours that shows the saint covering poor people with his cloak, and explained, “I very much like to give you this gift because it is an insight into what we have to do:  to care for (‘cubrir’) the misery of our people, and then to promote their dignity.”"
Does anyone out there really think for a second, Raul is moving towards becoming a Catholic?  We at Call Me Jorge... believe this statement by Raul Castro is a sign from God that the Vatican is continuing to move away from the religion instituted by Our Lord Jesus the Christ and instead is embracing Marx's religion of communism.

Then we have the deafening silence from the Vatican in the days leading up to the vote to amend Ireland's constitution to allow persons of the same sex to legally marry one another.  These days the Vatican only speaks out about poverty, albeit while conviently neglecting to mention the evils of usury.  It always about saving or helping the corporal body or making life better in the physical world but never do they show concern for the well-being of souls.  At this point Francis has turned the Novus Ordo into an NGO.

This investigative report (in pdf) linked to below from 2014 connects some of the dots between the Novus Ordo, sodomy, Caritas Internationalis, abortion, communists, etc...  They all seem to have the same goal in mind which simply is this, morally perverting the world while claiming they are eradicating poverty!  This is Francis' utopian dream and the peoples' of this world nightmare.

Tuesday, May 26, 2015

Pharisee Timothy Dolan celebrates 50 years of the Noahide church!

The blabbermouth Pharisee Dolan (aka Cardinal Dolan) has been at it again.  In February, he gave an address at a Shabbat service in a New York synagogue (see, Pharisee Dolan's address to his fellow pharisees at the synagogue), followed in March by leading the NYC St. Pat's Day Parade with sodomites in tow (see, Nothing says happy Feast of St. Patrick in New York City, like a Pharisee leading a parade with at least one sodomite group in it), and recently gave a speech at the Jewish Theological Seminary but don't worry he did hide his pectoral cross so not as to offend his brother Pharisees (see, Timothy Dolan celebrates Nostra Aetate and 50 years of Catholic sensitivity and submission to Deicide Judaism's hatred of Christ).  Now he is here to indoctrinate those under his pastoral care into his Noahide church.  Read on and see Dolan quote several rabbis as if they were Church Fathers, give a shout out to the 'Talmudic Jewish periti' who helped write Nostra Aetate at the Second Vatican Council and invoke the 'sacred' name of Abraham Heschel and his heretical beliefs. 

Nostra Aetate and the Church’s Dialogue with Jews – – Fifty Years and Forward in the United States!

“What’s the big deal?”  sincerely asked a young priest when I told him how much I was looking forward to this golden jubilee of Nostra Aetate.
He inquired about the significance of this day not sarcastically or cynically, but genuinely.  Simply put, he so took Catholic-Jewish amity for granted that he wondered why it was necessary to celebrate this half-century old document.
For this fine young priest, that anyone would have ever considered the Jews guilty of Deicide, thus meriting scorn, harassment, isolation, or tragically worse, was utterly illogical and stupid.  He had been raised in a Catholic grade and high school where textbooks treated Jews with dignity and respect, and the full horror of the Shoah had been carefully examined; he had grown up in a parish where Catholics and Jews alternated years coming together in prayer on the eve of Thanksgiving, one year in the synagogue, the next in the parish church; as a seminarian, he had taken a course in Judaism taught by a Rabbi; and, now as a parish priest, is in a weekly scripture study with an interfaith group of local clergy that included a Rabbi.
He had no idea that it was not always so . . . which is only another argument for the case we make today:  that the implementation of Nostra Aetate, especially here in the United States, has been remarkably successful, that the invitation to respect and dialogue offered by the council fathers has been enthusiastically accepted, and has borne much fruit.
His “ho-humm” about today’s celebration, though, is not only a cause for gratitude, in that Jewish Catholic friendship is now so-taken-for-granted, but also a cause for some concern, since, well, Jewish-Catholic friendship is now so-taken-for-granted!  For, as my grandpa used to say, “What you take for granted can easily be ungranted!”
To be here with cardinals, bishops, priests, scholars, rabbis, and leaders in interfaith dialogue is an honor.  To work on behalf of my brother bishops as co-chair with Rabbi David Strauss of the official dialogue with the National Council of Synagogues, following the towering achievements of Cardinal William Keeler and a generation of devoted Catholic and Jewish leaders, is a privilege.
Veterans in this sacred task note that Jewish-Catholic friendship and cooperation has never been stronger, and I would concur.
The recent passing of the former Chief-Rabbi of the Eternal City, Elio Toaff, reminds us of his deep companionship with Pope St. John Paul II, as we realize that the late pontiff expressed explicit gratitude to only two people in his last testament:  his loyal priest secretary and spiritual son, Stanislaus Dziwicz, and Rabbi Toaff.
Here in the United States we note the perseverance of the official Jewish Catholic dialogue, both in the previously mentioned meetings between bishops and the representatives of Reform, Conservative, and Reconstructionist Judaism in the National Council of Synagogues, in our consultations with the Rabbinic Council of America, and with the Orthodox Union.
Nor can we forget the nearly four dozen centers of joint study between Christians and Jews, such as the Council of Centers on Jewish-Christian Relations, or the thousands of local and neighborhood partnership between parishes and synagogues in prayer, theological discourse, and community service.
Catholic clergy and people regularly benefit from ongoing education sponsored by the AJC, the Anti-Defamation League, the Hartman Institute, the Karski Institute and Yahad-in-Unum in Paris.
I could go on and on, but I’m preaching to the choir, as I think we are all in concert observing that the brave fathers of the council, aided by Jewish periti, could never have foreseen such progress.
Besides the organizational and educational progress referred to above, two other areas  this last half-century deserve special mention.
One is the fruitfulness of mutual theological study.  It was Pope John Paul II’s dream that Christians and Jews could return to the theological conversations between Jews and Christians so rudely interrupted 1,945 years ago when the Roman army leveled Jerusalem.  Beliefs cherished by each of us – – creation, election, covenant, promise, redemption, the law, grace, revelation, to name a few – – were kitchen table talk, or arguments, between Jews and Christians in the decades right after Jesus, but faded in 70 A.D. when another priority – – survival! – – took over.
Thanks to the green light of Nostra Aetate, such topics are back on the agenda.  Alleluia!
The second area of progress has been the candor with which we have confronted the testy controversies which have arisen.  Raised voices over such issues as the Good Friday prayer, the cross and convent at Auschwitz, the visit of Kurt Waldheim to Pope John Paul, the lifting of the excommunication of a holocaust – denying priest, the neuralgia over Dominus Jesus, the role of the Holy See during World War II, the reputation of Pius XII, necessary revision in the Oberammergau Passion Play, diplomatic exchanges between Israel and the Vatican, and even last week’s nod to Palestine by Pope Francis – – just to name a few – – have caused spats and arguments.  That we have not dodged them and have actually persevered through them is a test of our mettle!
I remember my first meeting as a bishop-member of the Jewish-Catholic dialogues, being amazed at the blunt bickering over Mel Gibson’s movie, The Passion of the Christ.
“I could have stayed home and had dinner with my family if I wanted this kind of arguing,” I whispered to an older bishop during the break.
“But that’s the point,” he came back.  “We are family, so we argue because we get scared and mad when something threatens to tear us apart.”  Not bad . . .
As we look back over the last five decades of progress since Nostra Aetate, I wonder what other successors will observe in May, 2065, when they gather to savor, please God, the advances made since today.
I do see five areas where we have indeed begun to “cast out to the deep,” challenges that could bring us into an even more durable and beneficial alliance.  See if you agree . . .
One would be an intensification of the most obvious imperative for any enterprise by any group of believers: to reclaim the primacy of the God in a world that prefers not to take Him seriously, to ignore Him, or even to deny Him.
Here we face together the impact of that loaded word secularism.  This is a point I spent a whole lecture on two weeks ago at the Jewish Theological Seminary back home in New York, proposing that this effort at the core of both Jewish and Catholic belief was the essence of Pope Saint John Paul II’s post- Nostra Aetate agenda.  I was glad that the respondents, Rabbi Burton Visotzky and Chancellor Arnold Eisen, agreed.
Simply put, I pointed out that John Paul II was convinced that the most insidious toxin infecting humanity was the denial of God’s sovereignty, even existence, and that the Church’s most natural ally in restoring faith in a world gone skeptical were the Jews.  Humanity’s fateful preference, lurking since the Enlightenment, lurching now, was, to use Rabbi Jonathan Sax’s definition of secularism, “to get along just fine without God.” 
The pope was convinced that the Jewish community would share his urgency that such a cultural sidelining of faith must be reversed.  He died, while not without hope, certainly with an impatience that neither Jews nor Catholics seemed to be making much progress in inviting the world to believe that, in the words of the psalmist, “Only in God is my soul at rest.”
I recounted the story of John Paul’s heroic and tumultuous 1979 return to Poland in what historians now call “nine days that changed the world,” and how, inspired by his presence and words, a two-million strong throng in Warsaw on his last day chanted at the top of their voices, to the grimaces of the KGB and Polish communist officials, “We want God!”
“We want God!”  The primitive cry of faith, humanity’s innate longing for the Divine, a thirst denied, ignored, ridiculed, outlawed, and rationalized away for too long by the oppression of a regime that had vainly sought purpose in systems that forgot God!  It was as if the Polish Pope had put on the lips of his people the pining of the Hebrew psalmist, “Like a deer that thirsts for living water, so my soul longs for you, my God.”
And, it was his aspiration that what most naturally bound Jews and Catholics together would be the common effort to help humanity articulate once again the desire what for too long had been suppressed, “We want God!”
Both Jews and Christians look out their windows daily to behold, in the prescient observation of Blessed John Henry Newman a century-and-a-half ago, “a world that is simply irreligious.”          
Two, the friendship inspired by Nostra Aetate coaxes us to explore together the pastoral issues that befuddle both of us.
Not long after my arrival in New York, Rabbi Peter Rubenstein kindly invited me to meet a group of his congregants at Central Synagogue.  They thoughtfully spoke to me about their concerns, not surprisingly concentrating on those familiar two categories that have characterized post- Nostra Aetate dialogue; namely, theological issues such as covenant, election, Israel, and neuralgic points such as the hoped-for opening of the Vatican archives, and their apprehension at the time that the Church’s commitment to Nostra Aetate was slackening.
Then they kindly asked me what I thought should concern us Catholics and Jews.  I stayed away from the theological and neuralgic, and went for the pastoral.
“I have a hunch,” I began, “that you committed Jews at this Synagogue have the same concerns that my parishioners at Saint Patrick’s have:  how to pass on the faith to our kids and grandkids who are growing-up in a culture that hardly has room for religion; how the reality of intermarriage affects us; how to preserve the Sabbath in a society where soccer and shopping reign; how to make sure our kids have some tether to the faith when they leave for college; how to entice back the crowds of our spiritual kin who have drifted away.”
It was a light bulb moment, as my new Jewish neighbors sat-up and exclaimed, “Oh, my, you Catholics worry about all that, too?”
You bet we do!  And putting our shoulders and Yarmulkes together to talk about them could be one of the more rewarding results of our celebrated Nostra Aetate friendship – – comparing notes on common pastoral challenges!
A couple months ago, I was invited to preach a Sabbath service at a local synagogue.  During the prayer, a young boy celebrated his Bar Mitzvah.  After the ceremony I commented to the Rabbi how powerful such a ritual was.  He looked at me and commented, “Odds are, we won’t see that young man again for thirty years, until he brings his son here for Bar Mitzvah!  “Oh,” I replied, “We Catholics call that the Sacrament of Confirmation!”
That’s what I mean by common pastoral challenges!
And point three is a common front on the most pressing pastoral burr in the saddle of all:  the unavoidable fact that what sociologists call “inherited religions” – – read:  Jews and Catholics – – are losing their members.
Both Jews and Catholics now approach the findings that Pew Research Center as we do the obituary page, but we can hardly ignore their challenge.  Yes, both of us can rejoice in the data that the majority of Catholics and Jews remain steadfast in their allegiance; yes, there’s a bit of evidence that the rate of defection may be leveling off . . . but, it’s “alarm-clock time” for both of us, because the statistics present unavoidable conclusions: belief may be high, belonging is not; and no longer can we presume that being born Jewish or Catholic is a guarantee that one will freely choose to live and die in that faith.
As Pope John Paul soberly commented, no longer can we count on birth, family tradition, or culture to automatically pass on the faith.
We Jews and Catholics – – and, lest we forget, Islam (which brings up yet another challenge!) – – believe we are born into the faith, we inherit it.  We did not choose our faith – – God chose us!  We have no more business choosing our supernatural family than we do our natural family!  We’re stuck with it.  Rabbi Joshua Heschel entitled his masterpiece, not “Man’s Search for God,” but God’s Search for Man!
When the teenage girl asked the “Whisky Priest” in Graham Greens’ classic, The Power and the Glory, the priest fleeing Mexican troops persecuting the Church, why he didn’t just leave the Church and save his life, he replied, “But I can’t just leave it.  It’s part of me.”
“Oh, like the birthmark on my arm,” the girl asked.
“That’s it . . . like a birthmark.”
In Jewish and Catholic chemistry, our belonging, our religious identity, is “like a birthmark.”
No more for a growing swath of our people!  And therein is the most towering pastoral problem we face together: to recover the sense of belonging   we believe essential to our relationship with God.
We Jews and Catholics face two obstacles in our mutual insistence on belonging:
The first is the sociological phenomenon noted above, that people today prefer belief over belonging:  They want God as their Father as long as they’re the only child; they want the Lord as their shepherd as long as the flock consists of one lamb – – themselves; they want God as their general as long as it’s an army of one.  None of this sits well with Jews who believe God chose a people, or Catholics who believe we are only a part of a body with many members.
The second obstacle we face is America itself, which stresses personal choice in everything from coffee to religion.  In fact, our highly Puritan, Calvinist religious climate puts the premium on my personal choice of God, not His choice of me.  Cardinal Francis George used to worry that Catholics in America were becoming “Calvinists with incense.”  His fear was well-grounded.
So, what’s happening is that religion is now listed under “hobby” or “personal interests,” if at all, instead of “family background and history” – – and that, my friends, is a juicy challenge for both of us.  For us to tackle it together could be a good time!
Four, the gruesome reality of religious persecution is yet another worry that unites us.  Somewhere right this moment a Jew or a Catholic is in the crosshairs of the rifle scope of an extremist.  All believers – – Jews, Christians, and, yes, genuine moderate Muslims – – which means most of them – – are at risk in vast regions of the world.  Christians fear ISIS and Boko Haram in the Mideast and Africa, and Islamic and Hindu extremists in the far East, while Jews fear Islamic terrorists in Israel and anti-Semitic thugs in Europe.
Our God, we both believe, can bring good out of evil, leading to what Pope Benedict, Cardinal Koch, and Pope Francis have called an “Ecumenism of Martyrdom,” as Jews and Christians huddle more closely together to protect, advocate for, and care for each other as mobs with torches and swords threaten our churches and synagogues in other parts of the globe.
Five, and finally, Nostra Aetate has given us an infrastructure of friendship these past fifty years allowing us to reclaim and preach again the Biblical reality that popular soothing spirituality would rather us forget: sin and redemption
Why in the world we Jews and Catholics have lost our voice in preaching sin and redemption is beyond me.  If our people believe they are without sin, that they need no salvation, why would they sense a need for church, synagogue, religion, belonging?  Affirmation and fellowship they can find much easier over a latte at Starbucks or at the gym … and they are!
Here I will defer to an eloquent author, David Brooks, whose new bestseller, The Road to Character, should be gift wrapped for every graduate these days.
Monday I interviewed him on the radio, and got red with embarrassment when he asked why the Church, why the Synagogue had stopped preaching sin and redemption, without which culture is doomed to pledge continued allegiance to the central fallacy of modern life, that “The Big Me,” the culture of achievement, our total focus on what he terms “resumé virtues” as opposed to “eulogy virtues,” can lead to true fulfillment.
No, David Brooks insists, we must preach that I am flawed; I am imperfect; I have a dark side; I am incomplete; I am a sinner; I need redemption, and I can’t give it to myself!
That’s our forte, folks! That’s the Jewish and Christian vocabulary!  That’s what the prophets and saints claimed!
Earlier I suggested that we Jews and Catholics are losing our people.  Where are they going?  I can only answer for Catholics: most go to no other religion, but became a “none.”  But those who do join another church sure aren’t registering with the Unitarians!  They’re more than likely signing–up at a Bible waving mega-church that bellows sin and salvation in the name of the God of Abraham, Isaac, Jacob, and Jesus, because all they’re hearing at Sunday Mass is a version of the discredited “I’m ok – you’re ok” therapy of thirty years ago.
It’s time to reclaim our specialty as Jews and Christians: sin, grace, mercy, redemption!
Enough from me . . . By now it’s obvious that I am far from a theologian, and still a rookie in Jewish-Catholic dialogue compared to distinguished veterans here with us.  I was only fifteen when Nostra Aetate was promulgated by Blessed Paul VI.
But I am a pastor, and, as such, both rejoice in the progress that has been made, and relish the goals we realistically admit loom before us.
And, for the record, I told that young priest, “Listen, Buddy, this is a big deal!

Source: May 22, 2015 entry on Timothy Cardinal Dolan's blog

Dolan & Francis, two ger toshavs.

Francis interview #1,000,001

Yes, Francis felt he needed to be interviewed again so as to demonstrate how humble he is.  Why he longs to saunter in the streets and go to a pizzeria where he can eat a good pizza.  Learn all about the mysterious man from Argentina such as,

  • dreams of creating a poverty free Utopia of the world
  • hasn't watched television since 15 July 1990
  • reads only one newspaper, the Italian socialist daily, La Repubblica
  • used to fear the media
  • loves people & general audiences
  • desires to be remembered as a 'good guy'
  • and much, much more!

The full interview (in Spanish) with La Voz del Pueblo can be read by (clicking here).

or one can read EWTN's highlights by (clicking here).

Francis feels like saying something heretical...

...and he does!

Francis is at it again, making another video for his Protestant 'brothers in blood'.  This one was for the Celebration of Christian Unity event held by the John 17 Movement in Phoenix, Arizona.  Francis' usual Protestant friends were all there.  Here's the flyer for the event:

What is interesting is that at 4 minutes 16 seconds in his video message Francis says,

"I feel like saying something that may sound controversial, or even heretical, perhaps."  

Apparently Francis has been so poorly catechized he doesn't recognize that his words which follow this statement,

"It is he who is persecuting Christians today, he who is anointing us with (the blood of) martyrdom. He knows that Christians are disciples of Christ: that they are one, that they are brothers! He doesn’t care if they are Evangelicals, or Orthodox, Lutherans, Catholics or Apostolic…he doesn’t care! They are Christians. And that blood (of martyrdom) unites. Today, dear brothers and sisters, we are living an “ecumenism of blood”"

...are in fact heresy!   What God is Francis praying to which makes him think this way?

The original Spanish is even stronger than the English above.

Y me viene a la mente decir algo que puede ser una insensatez, o quizás una herejía, no sé. Pero hay alguien que ‘sabe’ que, pese a las diferencias, somos uno. Y es el que nos persigue. El que persigue hoy día a los cristianos, el que nos unge con el martirio, sabe que los cristianos son discípulos de Cristo: ¡que son uno, que son hermanos! No le interesa si son evangélicos, ortodoxos, luteranos, católicos, apostólicos…¡no le interesa! Son cristianos. Y esa sangre se junta. Hoy estamos viviendo, queridos hermanos, el “ecumenismo de la sangre”. Esto nos tiene que animar a hacer lo que estamos haciendo hoy: orar, hablar entre nosotros, acortar distancias, hermanarnos cada vez más.

Here's what Francis literally said,
“And it comes to my mind to say something that may be foolish or perhaps a heresy, I don't know.”

Below is the video, a link to the Vatican's  transcript of Francis' remarks in Spanish, and another website's English translation (which is poor in areas).

Francis' message to John 17 'All be One'

Spanish from the Vatican's website:

English from Salt & Light TV:

Pope Francis has sent a videomessage on the occasion of the Day for Christian Unity which took place in Phoenix, Arizona in the United States on May 23rd.

Below is the English translation of the Pope’s video message

Brothers and sisters, may the peace of Christ be with you. Forgive me if I speak in Spanish, but my English isn’t good enough for me to express myself properly. I speak in Spanish but, above all, I speak in the language ofthe heart.

[in Spanish:]

I have the invitation you sent me for this celebration of Christian Unity, this day of reconciliation. And I wish to join you from here. “Father, may we be one so that the world may believe you sent me”. This is the slogan, the theme of the meeting: Christ’s prayer to the Father for the grace of unity.

Today, Saturday May 23rd, from 9 in the morning until 5 in the afternoon, I will be with you spiritually and with all my heart. We will search together, we will pray together, for the grace of unity. The unity that is budding among us is that unity which begins under the seal of the one Baptism we have all received. It is the unity we are seeking along a common path. It is the spiritual unity of prayer for one another. It is the unity of our common labour on behalf of our brothers and sisters, and all those who believe in the sovereignty of Christ.

Dear brothers and sisters, division is a wound in the body of the Church of Christ. And we do not want this wound to remain open. Division is the work of the Father of Lies, the Father of Discord, who does everything possible to keep us divided.

Together today, I here in Rome and you over there, we will ask our Father to send the Spirit of Jesus, the Holy Spirit, and to give us the grace to be one, “so that the world may believe.” I feel like saying something that may sound controversial, or even heretical, perhaps. But there is someone who“knows” that, despite our differences, we are one. It is he who is persecuting us. It is he who is persecuting Christians today, he who is anointing us with (the blood of) martyrdom. He knows that Christians are disciples of Christ: that they are one, that they are brothers! He doesn’t care if they are Evangelicals, or Orthodox, Lutherans, Catholics or Apostolic…he doesn’t care! They are Christians. And that blood (of martyrdom) unites. Today, dear brothers and sisters, we are living an “ecumenism of blood”. This must encourage us to do what we are doing today: to pray, to dialogue together, to shorten the distance between us, to strengthen our bonds of brotherhood.

I am convinced it won’t be theologians who bring about unity among us. Theologians help us, the science of the theologians will assist us, but if we hope that theologians will agree with one another, we will reach unity the day after Judgement Day. The Holy Spirit brings about unity. Theologians are helpful, but most helpful is the goodwill of us all who are on this journey with our hearts open to the Holy Spirit!

In all humility, I join you as just another participant on this day of prayer, friendship, closeness and reflection. In the certainty that we have one Lord: Jesus is the Lord. In the certainty that this Lord is alive: Jesus is alive, the Lord lives in each one of us. In the certainty that He has sent the Spirit He promised us so that this “harmony” among all His disciples might be realised.

Dear brothers and sisters, I greet you warmly, with an embrace. I pray for you. I pray with You. And I ask you, please, to pray for me. Because I need your prayers in order to be faithful to what the Lord wants from my Ministry.


God bless you. May God bless us all.

Saturday, May 23, 2015

Francis' rabbi (Skorka) dictates Vatican thought

Comments from Abraham Skorka at the Estoril Conferences:

Francis kisses the hand of one of his 'elder brothers' at Yad Vashem

Spiritual hugs all-around at the Western Wall

Francis lays a wreathe on the tomb of Theodor Herzl

Francis participating in one-way dialogue with Talmudic rabbis

Francis putting his note into the magical Western Wall

Francis and Abraham Skorka
Rabbi Abraham Skorka considered this Wednesday that anti-Semitism in Europe is increasing, due to the low effective reaction capacity before Islamic certain factors, seeking to defeat the State of Israel. The lack of responsiveness of Europe before the attacks against the Jews resulted in the view of Abraham Skorka in attacks in Paris. "France reacted only after [Israeli Prime Minister Benjamin] Netanyahu have invited all Jews to go to Israel (...) did not seek to 'average' in each attack," said the the rector of the Latin American Rabbinic Seminary Buenos Aires, away from the Estoril Conference, taking place until Friday. There is never a clear and unequivocal answer when it denies the 'shoah "(holocaust), he said. State of Israel The construction of the State of Israel is a "Jewish people's dream", which began in the early nineteenth century. "It is the result of the Holocaust, is a response to 'shoah'," he added. The rabbi considered the entire Zionist movement is a response developed by the Jewish people over the centuries. "Unfortunately, the return to Zion and the Declaration of Independence had a conflicting party that has not been resolved," he said. "But this is a dream of a people that has become reality and the moment that came true there was no Palestinian identity (...) then emerged conflicts in which the State of Israel struck, in some cases, and missed other as with everything that is human, "he said. "To deny the existence of Israel (...) of a democratic state of law, after all the experiences we have had in history is to deny the existence of the Jewish people (...) which has a deep connection between the land of Israel and the Jewish people. After the 'shoah' much of the Jewish culture is recreated in Israel. "

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"To deny the existence of Israel (...) of a democratic state of law, after all the experiences we have had in history is to deny the existence of the Jewish people (...) which has a deep connection between the land of Israel and the Jewish people. After the 'shoah' much of the Jewish culture is recreated in Israel.

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"To deny the existence of Israel (...) of a democratic state of law, after all the experiences we have had in history is to deny the existence of the Jewish people (...) which has a deep connection between the land of Israel and the Jewish people. After the 'shoah' much of the Jewish culture is recreated in Israel.

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