A Catholic Jew Pontificates

I love opinionated non-PC people. This blog is to vent my opinions on life, the universe and everything. Which is 42 which in gematria is "My Heart" (LBY) according to Rabbi Abulafia. The Divine Heart is the centre of everything.

Wednesday, July 20, 2016

Trump of Salvation: Childe Gilbert's Crucifixion





Childe Gilbert the crucified one
Forerunner of the victims of Islamic terror
Jews and Christians targeted together
you a Jewish son of Jewish Septimanian King
Reigning in the citadel of Narbonne
 Sweet child of David’s seed
A later icon of a Crucified One
That pale Galilean that conquered.
Your father Machir Theodoric
The Aimeri of Chansonic legend
 in union with the great Martel
delivered  cocky France from the Saracen scourge
Narbonne for period of seven years
Clear of Sharia oppression.
Machir to canny Aberdeen did go
In order to wed a second bride
Leaving his youngest child by the first
That pure and innocent Childe Gilbert
To face the second beastly pestilence that descended
On peaceful Jewish Septimania
Upon a cross they did crucify
The young circumcised Jewish prince
Who survived this holocaust of the wicked
With the help of his mamzer cousin
The fabulous and charming Milo
Scion of the dynasty called Grail
Do we see his latter day image
in the fake blonde Yiannopoulos?

Childe Gilbert after return of bold Machir
From Caledonian darkness
 now Lord of Toulousan Rouergue
Becomes hidden in the mists of legend
A lost song of the middle ages
Once again in time of clash of civilization
A revived Carolingian alliance
of Jew, Converso and Christian
To holt the Beast system
To bring forth the Kingdom
Through holy hours of battle
In Eucharistic intersession.
Once more is lifted high
The all conquering
Sign of Contradiction
Gathering as Ensign to the Nations
Warriors and Knights
To fight that good fight
In this Darkest of Nights
When all the Lights
Are rapidly blown out
By jihadist bombs
And fifth columnist media devastation.
All paused before the Void
We await the Trump of salvation,
Is it false hope with bad blonde hairdo
Or has a new Cyrus of the Far West
Arisen in the Manasseh nation?

see

The Dark Tower: Childe Gilbert's Lament






Friday, July 01, 2016

The Infancy Narrratives: A Hebrew Catholic Opinion



The differences between the Infancy sections of Matthew and Luke’s Gospel accounts are due to the authors selecting those events that would most fit the audience and purpose of their Gospel. Luke’s Gospel is addressed to Theophilus who is most likely to be the former High Priest and a Hellenistic influenced Jew as is St Luke according to some scholars.[1] [2] Matthew’s audience is more Judean and Pharisee in composition. The genealogy of Matthew is that of St Joseph and the genealogy of  St. Luke is that of Our Lady. They reflect the differences of approach and audience where Matthew’s Infancy is showing Jesus as the Davidic Messiah son of David and son of Joseph and Luke’s Infancy, Jesus as the son of Mary (Miriam), the living Ark of the Covenant (Luke 1:35,42). Luke’s Infancy is more priestly and Temple based and focused on the Divine Presence. Matthew’s Gospel focuses on Jesus as the messianic son of Joseph and son of David who fulfills the Biblical prophecies of the coming King Messiah.

The clearest evidence of the shadow of the cross in Luke’s Infancy is the Benedictus of Simeon in Luke 2:34-35 where Jesus is set for the fall and rise of Israel and a sign of contradiction with a Marian insight of the sword piercing Mary’s soul at the foot of the Cross. Matthew 1:21 also contains this shadow of the Cross in referring to the child’s future as the one who will save from sin. However to balance this rather Dominican and Western Roman Catholic emphasis on the shadow of the Cross one could also emphasis the light of the Resurrection linked to the mystery of the Incarnation which is a more Franciscan and Eastern Orthodox approach. While Paul does focus on Christ crucified (1 Corinthians 2:2) he also proclaims in Romans 11 that "resurrection of Israel" as well as "attaining the resurrection" in Philippians 3:10-12.

In regards to the genealogies of the two Gospels-there are diverse opinions on this. However, I would agree that Matthew's one is the line of St Joseph from Solomon and Mary's lineage is in Luke. Heli or Eli refers to Eliakim or Joachim the father of Our Lady from Nathan a brother of King Solomon. However the Zohar and other Jewish writings state that Nathan didn't have any children but according to the Jewish law of yibum (Levirate marriage) Nathan's wife Hephzibah had a son with Solomon who was considered the yibum son of his brother Nathan. The Zohar states that the Messiah will be descended from the woman Hepzibah. No doubt Salathiel was also a yibum son of the House of Solomon but biologically from the House of Nathan.

Question: Does an overemphasis on the differences between the two Infancy accounts by some scholars show more their theological prejudices rather than a critical and respectful exegesis of the texts?



[1] Professor E.Earle Ellis, The Gospel of Luke (USA: Eerdmans, 1980), 52-4
[2] John Wenham, "The Identification of Luke." Evangelical Quarterly 63, no. 1 (1991): 3-44.

Yeshua and Messianic Expectations: A Hebrew Catholic Insight


The Hebrew word mashiach means an anointed one or Messiah. The Jewish culture anointed kings, prophets and priests with holy oil to set them apart for their calling. By Second Temple times the Jewish people had certain messianic expectations based on their reading of their holy writings. In Tenach the Davidic kings were called an anointed one and a belief grew in the coming of a future kingly anointed one.

The Dead Sea Scrolls speak of two Messiahs- a kingly Messiah called Messiah of Israel and a priestly Messiah of Levi. Jewish tradition also spoke of a suffering or Leper Messiah son of Joseph, a warrior Messiah son of Ephraim and an ultimate Messiah son of David etc. Many Jews believed in a conquering Messiah who would defeat the enemies of the Jews and usher in a universal kingdom of peace.[1] Many scholars of the past saw the Christian concept of a resurrected Messiah as a unique Christian contribution. However this is now questioned. Professor Knohl states that the Dead Sea Scrolls speak about a resurrected Messiah that would rise after 3 days.[2] In the 1990’s a first century BC tablet known as “Gabriel’s Revelation” was discovered in Israel also spoke of a resurrected Messiah who would rise after 3 days.[3] This connection with three days, resurrection and a messianic figure is found throughout the Tenach according to orthodox Jewish scholar Pinchas Lapide.[4]

For the early Jewish believers in Yeshua, they saw Yeshua as being both conquering son of David and suffering son of Joseph as well as kingly and priestly Messiah. Yeshua in his first coming was the suffering priestly Messiah son of Joseph and in his second coming he will be the conquering kingly Messiah son of David. The New Testament mentions Yeshua both as son of Joseph and son of David who is also Son of God. However there is an aspect of his role as Messiah that has not been completed on earth until the second coming. Lapide writes:  “I cannot imagine that even a single Jew who believes in God would have the least thing against that… Should the coming one be Jesus, he would be precisely as welcome as any other whom God would designate as the redeemer of the world. If he would only come!”[5]

The majority of ordinary Jews held to a more political vision of the Messiah in Second Temple Times. It would seem that the ordinary simple people (like the fishermen Peter, Andrew, James and John) were focused on the political liberation dimension of the messianic portrait whereas the more mystical and/or scholarly elements among the priests and the Essenes (Dead Sea Scrolls) held a more nuanced portrait of the coming Messiah.[6] The portrait of Jesus in the Gospel of Mark (written in a more down to earth style) and the portrait of Jesus in the Gospel of John (a much more priestly, mystical and liturgical Gospel) seems to retain these different perspectives.




Question: Is it possible that the Jewish concepts of Messiah and the Christian concepts of the Messiah could draw together by a new emphasis on the Jewish roots of the Christian theological ideas in Second Temple Judaism?






[1] Raphael Patai, The Messiah Texts: Jewish Legends of Three Thousand Years (USA: Wayne State University Press, 1979) 165-170.
[2]  Israel Knohl, The Messiah Before Jesus: The Suffering Servant of the Dead Sea Scrolls, University of California Press: USA, 2002.
[3]  Ethan Bronner, “Ancient Tablets Ignites Debate on Messiah and Resurrection” New York Times July 6 2008.
[4] Pinchas Lapide, The Resurrection of Jesus: A Jewish Perspective (USA; Augsburg Fortress Publishing House, 1982), 91-92.
[5] Pinchas Lapide, The Resurrection of Jesus: A Jewish Perspective, 19.
[6] see Leonora Leet. The secret doctrine of the Kabbalah: Recovering the key to Hebraic sacred science. Inner Traditions/Bear & Co, 1999.