Vatican Cover-Up of Rabbi Heschel Duplicity

Google books has a preview of the Rabbi Abraham Heschel biography Spiritual radical: Abraham Joshua Heschel in America, 1940-1972 by Edward K. Kaplan which I've referenced HERE and HERE. Kaplan is a devotee of Heschel and therefore apologetic in his narrative of Heschel's outrageous duplicity and anti-Christian hostility which should have been the end of the Judeo-Christian 'dialogue' fraud. Nevertheless, the facts are there, more than enough to ascertain that the image of the "elder brother" and maintaining 'dialogue' trumps the welfare of souls in the Vatican. Pages 266-274 are of the essence:



Spiritual radical: Abraham Joshua Heschel in America, 1940-1972

"Auschwitz: Beginning of a New Era?"

I have been reading a book titled, Auschwitz: Beginning of a New Era? This is a collection of papers given at an "International Symposium on the Holocaust" held at the Cathedral of St. John the Divine in New York City, June 3 to 6, 1974. The book is edited by Eva Fleischer and published by the Cathedral Church of St. John the Divine and the "Anti-Defamation League" of "B'nai B'rith."

The title of the book should be Theological Contrivances Rationalizing Displacement of Calvary by Auschwitz to be Taught in Christian Churches and Schools because that is precisely what Catholic priests, Protestant ministers, rabbis and others including Elie Wiesel came together to synthesize at this symposium.

Gregory Baum was a Judaic (alleged) convert to Catholicism and Catholic priest, assistant to Cardinal Bea and peritus (theological advisor) at the Second Vatican Council, particularly on the three most troubling Vatican II documents, Dignitatis Humanæ, Unitatis Redintegratio and Nostra Aetate. For the moment I will focus primarily on his words because he was a priest of great influence in Rome and at the Vatican II Council.

Getting straight to business, Fr. Gregory Baum opened his talk thus:

After Auschwitz the Christian churches no longer wish to convert the Jews. While they may not be sure of the theological grounds that dispense them from this mission, the churches have become aware that asking the Jews to become Christians is a spiritual way of blotting them out of existence and thus only reinforces the effects of the Holocaust. The churches, moreover, realize the deadly irony implicit in a Christian plea for the conversion of the Jews; for after Auschwitz and the participation of the nations, it is the Christian world that is in need of conversion. The major churches have come to repudiate mission to the Jews, even if they have not justified this by adequate doctrinal explanations. We have here a case, frequently found in church history, where a practical decision on the part of the churches, in response to a significant event, precedes dogmatic reflection and in fact becomes the guide to future doctrinal development. Moved by a sense of shame over the doctrinal formulations that negate Jewish existence, the churches have come to recognize Judaism as an authentic religion before God, with independent value and meaning, not as a stage on the way to Christianity ...

The new openness to Jewish faith and the emergence of a new understanding of mission reflect the response of the Christian conscience to the voice of the Holocaust ... The churches believe that they have been addressed by God's Word through these events: they have placed themselves under God's judgment.

Fr. Baum later returns to this idea that "God's Word" is spoken to the "Christian conscience" through "The Holocaust" and explains what is "demanded" in response to "God's call."

Even without elaborating an adequate dogmatic basis, they have made significant public declarations and changed the public policy in remarkable ways. Christian theologians have reflected on the new trends and tried to establish their doctrinal foundation. Christian educators have begun to rewrite catechisms and schoolbooks. Many missionary congregations and Christian-action groups have abandoned their former ideal of evangelization and adopted a new policy, according to which missionaries enter into solidarity with the people in whose midst they serve, bear the burdens of life with them, and promote the self-discovery and humanization taking place in their midst. In particular the churches have renounced the desire to convert the Jews; they have begun to call them brothers and sisters.

While these changes have taken place on the highest ecclesiastical level, in official circles and among Christians intensely involved in the problems of contemporary life, the effect of the new policy on the great majority of Christians is negligible. Most Christians have not even begun to reflect on these issues ... the reason why the new policies adopted by the churches have so little power and influence among Christians is that the negation of Judaism and other religions seems to be built into the central Christian symbols. The corrections made on the margins hardly affect the central teaching. Since Christian teaching confesses Jesus as the one mediator between God and man, and the church as the true Israel, the unique vehicle of salvation, in whom the peoples of the world will find forgiveness and new life, the dangerous social trends against which the new ecclesiastical policies have reacted continue to affect the Christian understanding of history. Unless people are well informed and belong to a religious elite, the traditional language continues to shape their outlook and attitude. What is demanded, therefore, is that the churches interpret the central Christian doctrine, in obedience to God's call, in a more socially responsible way and find a sound dogmatic basis for their new policies ... (Auschwitz, Beginning of a New Era?, pp. 113, 116-117)

As we can see, Vatican II peritus Fr. Gregory Baum was not a convert to Catholicism, but rather, a subvert who sought to convert Catholics to a new religion as he stated explicitly himself: "... after Auschwitz ... it is the Christian world that is in need of conversion."

"After Auschwitz" is of course Baum's designator for the measurement of time in the new dispensation he is operating in. As Calvary is replaced by Auschwitz in this new religion, so, Anno Domini is replaced by Anno Auschwitz. If you believe that I'm reading into his words, then listen to co-speaker Johannes Hoekendijk in his response to Baum's paper:

"Are we anno Auschwitz 30 in a new era? That is what the theme of our colloquium suggests ... After Auschwitz: The State of Israel--A New era." (ibid p.129)

Note that Gregory Baum lamented in 1974 that while he and his comrades in Rome were inebriated on the new "Holocaust" religion that the laity in the pews hadn't yet received the message. I imagine that he must be quite pleased with the "Holocaust" religion teaching opportunity which materialized in January-February 2009 HERE, HERE, HERE, HERE, HERE, HERE.

Fr. Baum speaks at length on the topic of the revised Vatican II "mission" of the Church which negates Catholic traditional missionary theology and activity which he was involved in formulating. Just as the central dogmas of Catholicism are subordinate to "Holocaust" theology as quoted above, so is Christian missionary activity, in Gregory Baum's universe:

"The new openness to the Jewish faith and the emergence of a new understanding of mission reflect the response of the Christian conscience to the voice of the Holocaust ...

Fr. Baum repeats his delusional language suggesting that God, speaking in judgment through "The Holocaust," is commanding this change in mission:

"The churches believe that they have been addressed by God's Word through these events: they have placed themselves under God's judgment." (ibid p.116)

Gregory Baum proposed a replacement theology in which the "existence" of "The Jews" is the first principle to which even the most fundamental Catholic dogmas must yield. I reiterate that it is a Vatican II peritus who wrote these things 35 years ago. Clearly we can see in recent events that many prelates in and outside the Vatican have made these lunatic ideas their own.

See:

The New Catholic "Shoah" Theology: Newsletter #47

The Precedent Was Set Long Ago

An excerpt from the "Resolution on the revised Latin text on the Jews" from the Rabbinical Assembly of Conservative Judaism:

Whereas our teacher, Professor Abraham Joshua Heschel, met in the Vatican with Cardinal Bea and Pope Paul VI and convinced the [Second Vatican] Council to remove a proposed passage in Nostra Aetate calling for the conversion of the Jews ... http://www.sidic.org/en/docOnLineView.asp?class=Doc00559

Background on this virtually unknown matter here:

http://mauricepinay.blogspot.com/2007/12/vatican-ii-kabbalist-sage-rabbi-abraham.html

Vatican II Kabbalist Sage, Rabbi Abraham Heschel: "I Want to Attack Their Souls"

Rabbi Abraham Heschel with Cardinal Augustin Bea

Returning to the biography of the Hasidic change agent, Rabbi Abraham Heschel (Spiritual Radical, by Edward K. Kaplan, Yale University Press). In this book is an account of an interview of Rabbi Heschel during the time the Vatican II document Nostra Aetate, which Heschel collaborated on, was being deliberated. The interview reveals an attitude of remarkable hostility to Christians, which should come as no surprise to those knowledgeable of the rabbinic tradition. What may surprise some (but shouldn't at this point) is that such a hostile character would be invited by Vatican officials to participate in the writing of a Church council document.

First some background: In Heschel's many meetings with Vatican officials (as an agent of the American Jewish Comittee) regarding Nostra Aetate, mostly with Augustin Bea, but including a secretive meeting with Paul VI, Heschel was most adamant that the document should clearly proclaim his belief that it is unacceptable for Christians to seek the conversion of "Jews." Heschel's chutzpah in peddling this absurd idea (which consequently would undercut Christ's incarnation, evangelical mission and sacrifice) went to the extreme of appealing to the non-Biblical, relativistic, Talmudic anti-principle mipnei darchai shalom during his meeting with Paul VI.

During the deliberations, a draft of the Nostra Aetate document was leaked to the press which did not include the prohibition against converting "Jews" which Heschel desired. This infuriated Heschel, and in response he wrote an editorial published by the New York Times and Time magazine in which he proclaimed, "As I have repeatedly stated to leading personalities of the Vatican, I am ready to go to Auschwitz any time, if faced with the alternative of conversion or death."

Edward Kaplan (citing Schuster's notes on record at AJC/Paris) writes that AJC European director, Zachariah Schuster warned Heschel that this outburst had been embarrassing to their Vatican collaborators but that Heschel replied undauntedly, "I had my own private reasons for making this remark." Heschel later revealed what those private reasons were to Stern Gang terrorist, Geula Cohen in an interview which she conducted for the Israeli newspaper, Ma'ariv.

In interviewing Rabbi Abraham Heschel, Geula Cohen made reference to Heschel's hysterical "ready to go to Auschwitz" statement saying she was proud of it, but that she would have handled it differently:

"This statement of yours made me proud. Yet, I would have written it differently, saying: 'if this were the only way in which I would be permitted to live, I would have endeavored to send them [Christians] to Auschwitz.'"

Cohen relayed that Heschel was not shocked by her words, but explained that his statement was stronger than hers:

"Frankly, I assert that the statement on Auschwitz, of which you are proud, is the strongest statement possible, and it has shaken many people throughout the world."

Heshel further clarified, explaining the private reasons he earlier said he had for making the "Auschwitz" statement:

"[Christians] correctly understood that I was comparing them to the Nazis. If I had made the statement in a straightforward fashion saying 'you are Nazis,' it would have sounded ridiculous. My style of writing is by hinting, because truth is in the depths. There are those who would like to attack their bodies. I want to attack their souls. Today, there is no longer any place for religious wars as such. Today there is occasion for conversation and discussion. Do you consider the desire to discuss a sign of weakness?" (Rabbi Abraham Heschel, interviewed by Geula Cohen for Ma'ariv, January 4, 1965 as translated by AJC/Paris)

And there you have the motivation behind "dialogue" with "elder brothers" so succinctly summed up by one of the greatest pioneers of interfaith "dialogue" who participated in the writing of a Church council document, Nostra Aetate. Rabbinic warfare against Christian souls is not fought with guns and bombs, but with "conversation" and "discussion."

Here we see the subtlety of rabbinic warfare--utterly undefended against--even as the rabbis conscribe their spiritually conquered prisoners of war and their resources to fight their war against the specter of "Islamofascist" "Amalek."

More Documentation on AJC Agent, Malachi Martin

The following is from the book, Spiritual Radical: Abraham Joshua Heschel in America by Edward K. Kaplan. This is an important book for those interested in the machinations of the American Jewish Committee in the Second Vatican Council. It recreates this history, presumably from copious AJC notes, documents, transcripts, interviews and cataloged letters. Rabbi Abraham Heschel was the primary AJC player in the authoring of and shepherding of the document Nostra Aetate through the council. I will be returning to him later. But for now we offer further documentation of what has already been revealed of Malachi Martin's role in this matter:

"Less overtly, [AJC European director, Zachariah] Shuster found other ways to obtain restricted information, and even copies of secret documents. He developed a clandestine source of information, a "mole" within Cardinal Bea's Secretariat. The secret agent was an Irish Jesuit, Malachi Martin, a voluble, larger-than-life figure variously referred to as "Forest," "Pushkin," and Heschel's "young friend" in Schuster's confidential reports and transcripts of transatlantic phone conversations. Martin ... was sympathetic to the Jewish position ...

"With a mixture of motives, lofty and ignoble, Martin became close to Heschel and Schuster. He enjoyed their company immensely, especially when they vied with each other in telling jokes in Yiddish ... Martin primarily advised the AJC on theological issues, but he also provided logistical intelligence and copies of restricted documents." (Spiritual Radical: Abraham Joshua Heschel in America, Edward K. Kaplan, Yale University Press, p.243)

Cited sources for this information are an interview with Malachi Martin, a letter from Martin to the author, and a file on Zachariah Schuster at AJC/NY.

Documentation of AJC payments to Malachi Martin for his services and more here:

http://mauricepinay.blogspot.com/2007/06/malachi-martin-american-jewish.html

On Rabbi Abraham Heschel who Martin as "Heschel's young friend" refers to:

http://mauricepinay.blogspot.com/2007/12/vatican-ii-kabbalist-sage-rabbi-abraham.html

Malachi Martin: American Jewish Committee Change Agent

Malachi Martin's Double Agent Status Documented

By John Grasmeier
Angelqueen.org
June, 2007

Angelqueen.org has obtained numerous incriminating documents proving not only that Malachi Martin was indeed the infamous Vatican II "double agent," but also that his duplicitous activities during the Council ran far deeper than had been previously thought.

Background

During the Second Vatican Council, Martin acted as an assistant and translator to Cardinal Augustin Bea, head of the Secretariat for the Promotion of Christian Unity (SPCU). At the time, a major focus of the SPCU was the Jewish declaration portion of Nostra Aetate, the Vatican II document that addressed the Church's relations with other religions. Cardinal Bea would later be referred to by Archbishop Lefebvre as an "instrument of betrayal."

In January of 1966, Look Magazine ran an article entitled "How the Jews Changed Catholic Thinking," a lengthy, in-depth look at the influence various Jewish lobbying groups had over the final draft of Nostra Aetate. In the article, Senior Editor Joseph Roddy tells of an unnamed Jesuit priest who held a key position in Rome during the time the Second Vatican Council was in session. The priest, described as a “double agent who "could never turn down work" and a "savior in the diaspora," would use his position to gather and disseminate inside information to the secular press and the Jewish lobbying groups, who would in turn use that information in their efforts to influence the Council fathers, particularly the progressive American bishops. Although the priest's actual name is withheld, several pseudonyms he used for his various activities are revealed.

As Michael Serafian, he wrote "The Pilgrim" (Ferrar, Straus & Giroux, 1964), a tell-all book on the politics, key figures and inner dealings of the council. As F.E. Cartus, he penned two timely articles, one for Harper's Magazine and one for the American Jewish Committee's influential intellectual periodical "Commentary." As Pushkin, he would feed "inside tips and tactical leaks," often in the form of notes slipped under doors, to journalists of major media organizations.

This all took place many years before Malachi Martin became a cult figure and public author who wrote books under his own name. Although word began to get around in certain circles that Martin and the pen-names were one in the same, it wasn't until 5 years after he left Rome, when he wrote "The Encounter" (Ferrar, Straus & Giroux), that the first solid nexus was made between Martin and the double-agent priest. On the back cover of The Encounter, it states clearly that Malachi Martin did indeed write "The Pilgrim" under the pseudonym Michael Serafian.

Despite the indisputable self-admission that Michael Serafian was Martin's pen name, many of his devoted fans would claim that there was no evidence that he was the mole priest identified in the Look article who wrote for the American Jewish Committee and used his position in Rome to pass sensitive information to the press.What follows, will indisputably show not only that Martin was the double-agent priest in the Look article, but that the "warm friendship with the AJC" described by Joe Roddy was far warmer than anyone, including Roddy, had suspected.

The documents referenced below were made available to AQ by the Manuscripts Department of the New York Public Library. They are part of the Ferrar, Straus & Giroux collection, which contains correspondence and documentation on the publishing company's dealings with many of its authors. They are available to any and all. None have been altered in any way shape or form.

THE DOCUMENTS

Exhibit A: Setting up the Swiss bank account - This memo, dated March 19, 1964 was written by FSG treasurer Robert Wohlforth (RW) and sent to Robert Straus (RWS). Roger Straus is the president of Ferrar, Straus and Giroux and the sole heir to the Guggenheim fortune. The memo describes a discussion the two had regarding “The Pilgrim contract” and what steps needed to be taken to set up a Swiss bank account.

Exhibit B: Zachariah Shuster receives royalty payments from Martin's book, "The Pilgrim" - This extraordinarily fascinating sheet of paper must be colloquially described as the proverbial "doozey." It's a Ferrar, Straus and Giroux royalty statement listing payouts and deductions for The Pilgrim. Only instead of the payee being the author of the book, Malachi Martin (aka Michael Serafian), the payee just happens to be Zachariah Shuster of the American Jewish Committee.

Exhibit C: Zachariah Shuster wonders where the check is - Zachariah Shuster of the American Jewish Committee writes a letter to FS&G treasurer wondering why a check that was destined for a Swiss bank account hasn't yet arrived. He follows up with a confirmation then receives a response from Ferrar, Straus and Giroux treasurer Robert Wohlforth.

Exhibit D: Martin’s services are requested by the AJC - Here we have Marc Tanenbaum, Director of Interreligious Affairs for the AJC, accepting a gracious offer from Roger Straus to use Malachi Martin as he sees fit. Tanenbaum thinks the idea is a good one, stating that “Serafian (Martin) could provide a genuine service if he were to deal with the crucial issue of the deicide problem. Although the hoped for late summer deadline would not be met, in the January 1965 issue of the AJC publication, Commentary, Martin, as F.E. Cartus, writes an article entitled "Vatican II and the Jews" At the beginning of the third paragraph, it reads in part as follows:

"Roman Catholic believers drew a whole range of practical conclusions from these premises. The Jews as a people-not only the Jews of Christ's time but Jews of all time-were guilty of having killed Christ, the God-man: theologically speaking, they were deicides."

Not only does Martin dutifully write the article (containing a vast amount of insider information) as requested, but he exceeds all expectations when he fabricates a statement on the Jews that he attributes to Pope John XXIII, claiming it was written shortly before his death and was to be read on a set date in all Catholic Churches worldwide. That story HERE.

Exhibit E: Robert Straus receives Martin’s assignment from the AJC - Robert Straus acknowledges receiving Tanenbaum's letter and notes that he simultaneously had received the assignment for "The Pilgrim" to write the article for the AJC publication.

Exhibit F: Roger Straus wants to discuss Martin with Podhorez - Roger Straus wishes to discuss a letter from Michael Serafian (Malachi Martin) with Norman Podhorez, the editor of Commentary, where the article was to appear. It's unclear what is meant when Straus states they should discuss the matter as a "possible post mortem." Perhaps he was referring to the fact that the hoped for timeframe of late summer couldn't be met.

Exhibit G: Straus makes undeniable connection between Martin and F.E. Cartus - Roger Straus writes to a British publisher telling him to look for an article by pseudonym Michael Serafian (Martin) that will appear in the September 1965 issue of Harper's Magazine. As promised, an article by F.E. Cartus entitled "The Vatican Council Ends - Reform on borrowed time?" by F.E. Cartus appears in the September edition of Harpers.

Exhibit H: An ledger with interesting transactions - A ledger that was created to show "actual payments to or in (sic) behalf of Michael Serafian," offers some interesting insights. On line 1, it shows the check sent to Zachariah Shuster on June 25, 1964 (see Exhibit C). On line 3, it shows the net royalty payment that is shown on line 29 of the document at Exhibit B. On line 2, it shows another payment to Zachariah Shuster that does not have any corresponding documentation in the FS&G collection. On line 5, it shows a payment of $500 to Abe Karlikow. Abe Karlikow was the director of the American Jewish Committee's European office, based in Paris, France. On line 9, it shows Martin's last payment as being on June 7, 1965. Just a few weeks later, on June 24, 1965, Martin would receive a $7,350 (around $48,000 in 2007 dollars) fellowship grant from the Harry F. Guggenheim foundation. The founder of that foundation, Harry Frank Guggenheim, just so happens to be Roger Straus' uncle on his mother's side.

In conclusion

There is no doubt whatsoever that the double agent described in the Look article by Joseph Roddy was in fact Malachi Martin. The document at exhibit G undeniably ties Michael Serafian - who is undeniably Malachi Martin - to the F.E Cartus pseudonym.

Joe Roddy was somewhat remiss, in that the relationship between Martin and the American Jewish Committee was far more than "warm friendship." The relationship was outright collusive. Zachariah Shuster and Abe Kalikow were receiving payments on Martin's behalf that were laundered through a Swiss bank account set up specifically for that purpose. Marc Tanenbaum requested custom propaganda for the AJC periodical "Commentary," which Martin happily provided. Shuster and Kalikow were attached to the European office of the AJC in Paris, France, which just so happens to be where Martin fled to after he left Rome.

Martin was paid well for his services. According to the Straus ledger (exhibit H), during the latter half of 1964, he received a total of $3,651.03. According to the Federal Reserve consumer price index calculator, that would equal $24,202.80 today. In the first half of 1965, he received $4,282.85, which works out to $27,940.50 in 2007 dollars. Immediately after receiving his last payment from Straus in June of '65, Martin receives a grant from Straus' uncle's foundation for $7,350 or $47,950 adjusted to 2007. In fairness to Martin, it must be noted that he took that grant in monthly payments over 15 months following the time it was awarded to him. The fact remains however, in the year's time that spanned from June of '64 and June of '65, Martin was paid, granted, or received on his behalf at least $100,000 adjusted for inflation. This sum only includes what has been documented by AQ as being paid from Guggenheim and FS&G from in that one year span. It does not include other payments, if any, from Guggenheim and FS&G that AQ doesn't have a record of. It does not include any payments Martin would have received for writing the articles for Commentary and Harpers. It does not include any other possible income sources. In the summer of 1963, Robert Kaiser claims that Martin 'always had a wallet was stuffed with hundred dollar bills,' that he believed was provided by the AJC. In any case, he most certainly didn't do the AJC's bidding for free. It's more than safe to assume that Martin had income aside from that which AQ has been able to document 40 years after the fact.

While Malachi Martin was supposed to be working on behalf of Holy Mother Church, the Holy See and his brother and sister Catholics, he was working for secular publishers, secular media organization and Jewish interest groups.

Also Read:

Another interesting Malachi Martin article (1974)

Martin lauds Judaism, Buddhism and Chairman Mao while his harshest criticism is for Catholicism. He also proclaims more of the heretical gunk he was given to during that time. He tells us of how he was named after his Jewish banker ancestor.

Malachi Martin 1973 interview with the Cincinnati Enquirer

He relates to the interviewer how during the council he was blackmailing cardinals by digging up dirt from their past and using it to get them to go along with him and Cardinal Bea during the council. He also provides more of his absurd views on religion and Christ.