by Michael Hoffman
Here below we publish excerpts from a transcript of the mouthful of lies Pope Benedict XVI spewed to the Khazars of Rome in their synagogue on Sunday, Jan. 17. You will note that the pope condemns as a “scourge” (torture) the “anti-Judaism” of the Christian saints (“sons and daughters” of the Church) and begs forgiveness of the Talmudists for the truths told in the past about their Pharisaic religion.
According to the pope, to expose the Talmud and the Kabbalah, upon which Judaism is predicated, constitutes a crime and a mortal sin (of torture, i.e. scourging).
Christ was scourged at the pillar and we are supposed to believe that the rabbis are scourged by telling them the truth about their Bible-nullifying oral tradition (Torah shebeal peh) and Babylonian superstitions.
The pope, who as a much ballyhooed scholar certainly knows better, nevertheless proceeds to deceive by conflating the religion of rabbinic Judaism, which destroys the word of God, with the Old Testament religion itself.
Pope Benedict goes so far as to publicly contradict Jesus Christ and demand homage to the Pharisaic traditions which led to the rabbinic nullification and falsification of the Old Testament in the Mishnah, Gemara and Midrash -- calling for "a renewed respect for the Jewish interpretation of the Old Testament" (cf. Pontifical Biblical Commission, "The Jewish people and their Sacred Scriptures in the Christian Bible," 2001, pp.12 and 55).
He quotes the Talmud, in Mishnah tractate Abot ("Avoth") 1:2. "In the Jewish tradition there is a wonderful saying of the Fathers of Israel: "Simon the Just often said: The world is founded on three things: the Torah, worship, and acts of mercy (Avoth 1:2)." (End quote; emphasis supplied).
In this case the "Jewish tradition" is the sayings of the Pharisees as compiled in the Mishnah. Second, he refers to the authors of the Mishnah as "the Fathers of Israel," when they are in fact the fathers of a counterfeit-Israel whose only connection to the Israel of the Bible was, at that time, racial. Benedict patently believes them to be the legitimate Fathers of true Israel. These are the Pharisees!
Pope Benedict XVI is himself an heir of these Pharisees, using his costumed role as "Vicar of Christ on earth" to seriously confuse Christians and Judaics and lead them to spiritual destruction by having them imagine that the religion of the Pharisees, Judaism, is a religion of mercy! Tell that to the Palestinians! Moreover, the Torah of Judaism is not the Old Testament, but the Torah shebeal peh of their man-made, delusional oral tradition. And their worship is not of God, but of themselves.
The pope’s idolatrous call for “respect” for the Talmud and the mountain of subsequent post-Talmudic rabbinic delusions and fantasies about the Old Testament, has been a subtlety since Vatican Council II and the debut of the conciliar document, “Nostra Aetate.”
Benedict twists the words of the Apostle Paul in Romans 9:4-5 and Romans 11:29 to promote Ku Klux Judaism and encourage its race pride and faith in a diabolical, saved-by-race false theology, which is doubly of hell when we consider that the vast majority of those who say they are Jews are not; they are, rather, descendants of the Turkic-Slavic Khazars, and in the case of the Sephardim, of the mixed multitude that is genetically indistinguishable from the Arab people. Hence, without Christ, Khazars and Sephardim posing as “Jews” and believing in a Ku Klux kind of salvation -- by race -- will die in their sins.
This is what their great friend, Benedict XVI, preaches unto the congregants of the synagogue at Rome -- certain damnation.
We have refuted the new papal religion of Holocaustianity and its misinterpretation of St. Paul in a treatise published in Revisionist History newsletter, no. 47: The New "Shoah" Theology: Alibi for the Revolutionary Overthrow of the Gospel of Jesus Christ
We have exposed the fraudulent nature of the contemporary claim to being the direct Jewish descendants of Abraham, Isaac and Jacob in Revisionist History newsletter no. 50, They Who Say They are Jews and are Not.
Benedict XVI to the Judaics of Rome
Excerpts from the Vatican's translation of the Pope’s address in the synagogue at Rome, January 17, 2009
The teaching of the Second Vatican Council has represented for Catholics a clear landmark to which constant reference is made in our attitude and our relations with the Jewish people, marking a new and significant stage. The Council gave a strong impetus to our irrevocable commitment to pursue the path of dialogue, fraternity and friendship, a journey which has been deepened and developed in the last forty years, through important steps and significant gestures.
Among them, I should mention once again the historic visit by my Venerable Predecessor to this Synagogue on 13 April 1986, the numerous meetings he had with Jewish representatives, both here in Rome and during his Apostolic Visits throughout the world, the Jubilee Pilgrimage which he made to the Holy Land in the year 2000, the various documents of the Holy See which, following the Second Vatican Council’s Declaration Nostra Aetate, have made helpful contributions to the increasingly close relations between Catholics and Jews. I too, in the course of my Pontificate, have wanted to demonstrate my closeness to and my affection for the people of the Covenant. I cherish in my heart each moment of the pilgrimage that I had the joy of making to the Holy Land in May of last year, along with the memories of numerous meetings with Jewish Communities and Organizations, in particular my visits to the Synagogues of Cologne and New York.
Furthermore, the Church has not failed to deplore the failings of her sons and daughters, begging forgiveness for all that could in any way have contributed to the scourge of anti-Semitism and anti-Judaism (cf. Commission for Religious Relations with the Jews, We Remember: A Reflection on the Shoah, 16 March 1998). May these wounds be healed forever! The heartfelt prayer which Pope John Paul II offered at the Western Wall on 26 March 2000 comes back to my mind, and it calls forth a profound echo in our hearts: "God of our Fathers, you chose Abraham and his descendants to bring your Name to the nations: we are deeply saddened by the behaviour of those who in the course of history have caused these children of yours to suffer, and asking your forgiveness we wish to commit ourselves to genuine brotherhood with the people of the Covenant."
The passage of time allows us to recognize in the Twentieth Century a truly tragic period for humanity: ferocious wars that sowed destruction, death and suffering like never before; frightening ideologies, rooted in the idolatry of man, of race, and of the State, which led to brother killing brother. The singular and deeply disturbing drama of the Shoah represents, as it were, the most extreme point on the path of hatred that begins when man forgets his Creator and places himself at the centre of the universe. As I noted during my visit of 28 May 2006 to the Auschwitz Concentration camp, which is still profoundly impressed upon my memory, "the rulers of the Third Reich wanted to crush the entire Jewish people", and, essentially, "by wiping out this people, they intended to kill the God who called Abraham, who spoke on Sinai and laid down principles to serve as a guide for mankind, principles that remain eternally valid" (Discourse at Auschwitz-Birkenau Concentration Camp: The Teachings of Pope Benedict XVI, II, 1 , p.727).
Here in this place, how could we not remember the Roman Jews who were snatched from their homes, before these very walls, and who with tremendous brutality were killed at Auschwitz? How could one ever forget their faces, their names, their tears, the desperation faced by these men, women and children? The extermination of the people of the Covenant of Moses, at first announced, then systematically programmed and put into practice in Europe under the Nazi regime, on that day tragically reached as far as Rome. Unfortunately, many remained indifferent, but many, including Italian Catholics, sustained by their faith and by Christian teaching, reacted with courage, often at risk of their lives, opening their arms to assist the Jewish fugitives who were being hunted down, and earning perennial gratitude. The Apostolic See itself provided assistance, often in a hidden and discreet way. The memory of these events compels us to strengthen the bonds that unite us so that our mutual understanding, respect and acceptance may always increase.
Our closeness and spiritual fraternity find in the Holy Bible - in Hebrew Sifre Qodesh or "Book of Holiness" – their most stable and lasting foundation, which constantly reminds us of our common roots, our history and the rich spiritual patrimony that we share. It is in pondering her own mystery that the Church, the People of God of the New Covenant, discovers her own profound bond with the Jews, who were chosen by the Lord before all others to receive his word (cf. Catechism of the Catholic Church, 839).
"The Jewish faith, unlike other non-Christian religions, is already a response to God’s revelation in the Old Covenant. To the Jews ‘belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs and of their race, according to the flesh is the Christ’ (Rom 9:4-5), ‘for the gifts and the call of God are irrevocable!’ (Rom 11:29)" (Ibid).
Many lessons may be learnt from our common heritage derived from the Law and the Prophets. I would like to recall some of them: first of all, the solidarity which binds the Church to the Jewish people "at the level of their spiritual identity", which offers Christians the opportunity to promote "a renewed respect for the Jewish interpretation of the Old Testament" (cf. Pontifical Biblical Commission, The Jewish people and their Sacred Scriptures in the Christian Bible, 2001, pp.12 and 55); the centrality of the Decalogue as a common ethical message of permanent value for Israel, for the Church, for non-believers and for all of humanity; the task of preparing or ushering in the Kingdom of the Most High in the "care for creation" entrusted by God to man for him to cultivate and to care for responsibly (cf. Gen 2:15).
On this path we can walk together, aware of the differences that exist between us, but also aware of the fact that when we succeed in uniting our hearts and our hands in response to the Lord’s call, his light comes closer and shines on all the peoples of the world. The progress made in the last forty years by the International Committee for Catholic-Jewish Relations and, in more recent years, by the Mixed Commission of the Chief Rabbinate of Israel and of the Holy See, are a sign of our common will to continue an open and sincere dialogue. Tomorrow here in Rome, in fact, the Mixed Commission will hold its ninth meeting, on "Catholic and Jewish Teaching on Creation and the Environment"; we wish them a profitable dialogue on such a timely and important theme. (Emphasis supplied).