THE GIFTS AND CALLING OF GOD ARE IRREVOCABLE:     Vatican issued document on Jewish - Christian relations - December 2015


Orthodox Rabbinic Statement on Christianity -

December  2015

Noteable Quotes . . . . . . 

Holocaust Memorial

There is a book about the mistreatment of the Jews by Christians. 

It's called, "Their Blood is On Our Hands."

And Brothers and Sisters - our hands are bloody!

Not yours and mine specifically - but the hands of the Church. 

The hands of the Church are bloody in our relationship with the Jews.

And this blood has its roots in the concept of Supersessionism or Replacement Theology.

Rev Paul Brooks  - Sacred Assembly Conference 2008



Nazi anti-Judaism was the work of godless, anti-Christian criminals. But it would not have been possible without the almost two thousand years' pre-history of 'Christian anti-Semitism'. 

Hans Kung - Roman Catholic Theologian



The question which has preoccupied historians and theologians was and is  - 

to what extent the New Testament was anti-Jewish from the beginning


whether it was only interpreted as such by the church followers . . . 

Jewish Scholar - Walter Laquer



Not only are vast segments of the Church fundamentally unaware of where they presently sit on God's Prophetic timeline, many reject the idea that a clear timeline even exists. A process of cleansing must begin by acknowledging Israel as the essential thread that runs through the Lord's unfolding promise/ plan of redemption.

Joel Richardson - 'When a Jew Rules the World'


           DIALOGUE ON PAUL - Rabbi and Apostle            

PETER STULMACHER -        (exerpts from the book)

Professor of New Testament at the University of Tubingen


 . . . . we Gentile Christians  . . . . understand Paul rightly only when we allow the apostle, whom many from the beginning accused of being a Jewish apostate, to lead us back to the initial beginnings of our faith.    . . . not only the cross . . . but the creation of the world through God’s word, in the election of Israel, and in the promises given to the patriarchs, Abraham Isaac and Jacob.


 . . . . he also countered the Jewish and Jewish-Christian accusation that in his proclamation of the gospel he had become unfaithful to the faith of Israel.  (Gal 2;15, 4:21-5:1; Cor. 9;19-23; Rom. 9-11)


According to the sayings of the elders of Israel collected in the Mishnah, Tractate Aboth, what distinguishes the people of God from the Gentiles is that the will and the love of God the Creator have been make known to them directly in the revelations of the Torah on Sinai. Paul in no way ignores this preferential status of Israel with his Gospel.


Paul can also be seen as an apostolic outsider and so as the one actually responsible for the irrevocable breach between the synagogue and Christian community




PINCHAS LAPIDE -      (exerpts from the book)

Orthodox Jewish Theologian in Frankfurt


. . . . Paul’s letters address very concrete, contemporary and local problems and his style reveal unmistakably rabbinic thought forms and lets Pharisaic dialogue patterns shimmer through. 

    All his responses, even the most well-reasoned, seem curiously fragmentary, and remain, in truly Jewish manner, open-ended both vertically as well as horizontally - horizontally to an unforeseeable future and vertically, in that no one on earth can detect of determine God’s plans in advance.

  On three different occasions Paul underscores that all our human knowledge is fragmentary, piecemeal, and blurred, and that all our prophecy remains flawed.


Paul quotes the so called law about 80 times; never hesitates to appeal to its authority, and retains it as the foundation for his understanding of the world, his Christology and his doctrine of salvation.


In as much as we Jews consider the Torah as indispensable and, with Paul, as irrevocable, but regard salvation as God’s exclusive prerogative, so we Jews are the advocates of “pure grace”, perhaps even more than those who have the words sola gratia emblazoned on their banners.



Throughout his lifetime his people remained Israel. His Bible was the Tanak, his God was the God of his fathers, his Messiah was a Jew, and from Jews alone emerged his mother church to whose authority he voluntarily, though somewhat reluctantly submitted. 

They (Jews) continued to be covenant partners with God, a people to whom the Torah, worship, the Shekina of God’s presence and all of the biblical promises, as the eternally valid and irrevocable grace gifts of our Creator continued to belong. Rom 9:4 and 11:29.



Whoever looks at all of Paul’s work through Jewish eyes, to make the entire horizon of his letters the touchstone for judging each individual statement, and whoever reads him neither through the eyes of Augustine nor the spectacles of Martin Luther, but wants to read and understand him as a Jew -- the way he himself wanted to be understood, as a Jew and a seeker after truth -- knows that Paul did not become a Christian, since there were no Christians in those times. Instead Paul remained a Jewish romantic throughout his life; a Jew  who believed that by his messianic faith he was deepening  and fulfilling his birthright as a Jew.

He was a son of Israel, a religious fanatic and a missionary before his Damascus experience and afterward, and remained so until his death by the Romans


For him the Damascus road experience was the Kairos of salvation, the great turning point in God’s plan of salvation, predestined since Abraham, which was to bring about the reconciliation of Jews and Gentiles. The dawning of the new age was regarded neither as a  breakaway from the traditions of Israel nor as an invasion into the Gentile world, and certainly not as the abolition of Torah. Quite the opposite; it was seen as the long-awaited manifestation of the universal basic purpose of God’s teaching from Sinai-- a worldwide ecumenical fellowship of Jews and believing Gentiles,  “great Israel” incorporating all God -fearing peoples. The members of this expanded people of God were to live and work together without barriers, as much akin to each other as the love of God which embraces them both.


 From Scripture:   Samples of God's Plan for Unity 

  . . that in union with the Messiah and the Good News, the Gentiles were to be Joint Heirs, a Joint Body, and Joint sharers with the Jews, in what God had Promised. 

Letter of Saul/Paul to the Ephesians 3: 6 


For this is what Yehovah has ordered us (Jews) to do:

“I have set you as a LIGHT for the Gentiles - to be a deliverance to the ends of the earth”  Acts 13: 47  Saul/Paul quotes Isaiah 49: 6 while preaching in Pisidian Antioch 


Many peoples and mighty nations will come to seek out Yehovah Master of Legions in Jerusalem and to supplicate before Yehovah.  Thus says the Lord, Master of Legions:  “In those days, it will happen - that ten men of all the different languages of the Nations will take hold of the corner (tzitzit) of the garment of one Jewish man, saying, ‘Let us go with you, for we have heard God is with you!’”  Zechariah  8: 22, 23


It shall be that at every New Moon and on every Sabbath -  all mankind 

will come to prostrate themselves before me (in Jerusalem) says Yehovah.  Isaiah 63: 23


It shall be that all who are left over from the nations who invaded Jerusalem, will come up every year to worship King Yehovah Master of Legions and celebrate 

the Festival of Sukkot - and it shall be that any families of that land which do not go up to celebrate the Festival of Sukkot, shall have no water.  Zechariah 14: 16, 17


 Foreigners who join themselves to Yehovah to serve Him and to love the name of Yehovah, to become servants unto Him, all who guard the Sabbath against desecration and grasp my Covenant tightly -     I will bring them to my Holy Mountain and I will gladden them in my House of Prayer;

Their Elevation offerings and Feast Offerings will find favor on My Altar -

for MY House will be called a House of Prayer for all Nations.  Isaiah 56:16-7

SHOSHAN -  Hebrew for 

               lily,  a flower or architectural    ornament,

 a trumpet;  to be bright, cheerful, rejoice


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