This year of 2021 the Advent begins on Sunday 28 November, and we prepare for the birth of Jesus. And in that preparation for the birth of Jesus I trust and pray that The Holy Father Pope Francis will reconsider the role he maintains the Serb Orthodox Church has in the canonisation of Croatia’s WWII Archbishop of Zagreb, Alojzije Stepinac, Blessed Alojzije Stepinac since October 1998 when Saint John Paul II, then Pope, beatified him.
With this article I step back in the time of October 1946 when the Yugoslav communists (among whom was an overwhelming number of Orthodox Serbs) wrongfully convicted the Archbishop, wrongfully treating him, wrongfully accusing and convicting him and others so that the communist regime may do what it pleased and that sick “pleasure” was in mass killings of Croats who fought for independence as well as women and children and the elderly.
Hence, I have here transcribed an article from the renowned newspaper The Scotsman, drawn to my attention by Dr Esther Gitman, the historian who has performed thorough research about Stepinac’s many activities in rescuing Jews, Serbs and others from sure death in the whirlwind of political and aggressive madness of WWII.
The Scotsman (1921-1950); Oct 18, 1946; ProQuest Historical Newspapers: The Scotsman
pg. 4
“An Archbishop in the dock
Trial of the Yugoslav Primate
By Patrick Maitland
“To reaffirm faith in the fundamental human rights, in the dignity and value of the human person, in the equal rights of men and women,” the United Nations signed the San Francisco Charter.
The above is the phrase in the Charter Preamble, to which Mr Dean Acheson, Acting U.S. Secretary of State, called attention last weekend with reference to the Zagreb trial of Monsignor Stepinac, Archbishop of Zagreb and Catholic Primate of Yugoslavia, on seven counts. “It is the civil liberties part of the thing which causes us concern,” he said.
The Archbishop was sentenced to sixteen years hard labour on charges of collaboration with the puppet Croat regime of the Ustashi leader, Pavelic, during the war, of responsibility for compelling Serbs, members of the Orthodox Church, to become Roman Catholics; of becoming Chaplain-General to the puppet Croat Army; of conspiring with Dr Matchek, the (now-exiled) leader of the Croat Peasants’ Party, with General Mihailovitch and others; and of issuing a pastoral letter on the eve of the Yugoslav general elections last year, “falsely depicting the state of affairs in Yugoslavia and encouraging the Ustashi and other traitors to commit further crimes.”
Mr Dean Acheson’s comment said the worrying aspects raised questions “as to whether the trial has any implications looking toward impairment of freedom of religion and of worship”; and he pointed out that, for example, the Supreme Court of the United States had always set aside as illegal all trials “in Courtrooms dominated by feelings adverse to the defendant by demonstrations of prejudice.”
No transcript of the trial has yet reached Britain, and one is eagerly awaited, for not only has the judgment provoked the first excommunication of the head of a State in more than a century, but this is the first occasion within recent years when an Archbishop has been brought before a lay court and so condemned on what amount of political charges.
The trial comes at a time when the world is looking for implementation of the Four Freedoms which are enshrined in the United Nations Charter, and when the Nuremberg Tribunal has set an all-time model for the dispensation of justice without prejudice.
TENDENTIOUS REPORTS
In the absence of a full report on the trial, it is worth noticing that agency reports from the Courtroom, and the reports issued by Tanjug, the Yugoslav official news agency, paint a fairly consistent picture. The Associated Press reported that a number of witnesses desired by the defence were never called. And the Archiepiscopal defendant was only one of several. It was a collective trial after the manner of that of General Mihailovitch whereat, also, the calling of a number of witnesses desired by the defence was ruled out of order.
The Tanjug reports would have brought an instant writ for contempt if they had been published in Great Britain during a British trial. Here are some excerpts: The defendants’ “witnesses mostly discredited the intention of defence counsel by the contradictory testimony … they were nonplussed when the Public Prosecutor proved” &c.: “Stepinac declared he did not want to answer questions put to him, in the first place in connection with the proofs of his criminal activities”; of a reference by the defence to alleged forced conversions: “Here Stepinac is using sophistry and verbalism … He did not speak of his Ustashi activity.”
Another day Tanjug incorporated into its report the phrases: “Despite all the proofs piled up against him” and made this reference to the “Caritas” organisation: “although it had been proved that the society was a lair of robbery.” Again: “The Judge dealt with Stepinac’s anti-national activities just before the liberation.”
No matter how grave the charges, the mere incorporation of these and kindred phrases in the report of the official news agency tends to bear out the implication of Mr Dean Acheson’s suspicion that the atmosphere in which the trial was conducted was hostile to the defendant.
ARCHBISHOP’S SPEECH
Mgr. Stepinac’s speech in defence has not been published abroad, save a few short phrases. It is fair to conclude that the foreign correspondents covering the trial, especially American correspondents writing for a Press which must cater for a considerable Catholic readership, tried to report this. The obvious conclusion is that the censor interfered. The Vatican organ. Osservatore Romano, however, clearly obtained at least some passages of the Archbishop’s speech, for it was able on October 5 to reproduce the following passage: –
“You speak of liberty and of religion in Yugoslavia and you say there is more liberty in the country than ever before. I reply that a great number of priests have been killed. You could have arrested them, but you have not the right to put them to death. The people of the country will never forget this. There has never been a greater scandal. Not a single bishop, not a single priest in the country knows in the morning if he will see the light of the next dawn. You ask for our loyalty and we ourselves are obliged to ask you to respect the least of our rights.”
That passage, coupled with those cited above from Tanjug account, give some idea of the tense atmosphere of the whole proceedings and how the trial was principally a test of political loyalties. While the trial was in progress the Press was forbidden to refer to any of Mgr. Stepinac’s deeds during the enemy occupation, when he is known to have given asylum to refugees of every race and creed who approached him. Among them were members of the present Government. Jews, Orthodox Serbs, Moslems, were repeatedly saved from death by his direct intervention. This much is known.
But the extent of the Archbishop’s personal popularity in Croatia can possibly be gauged from the fact that throughout the trial, the Zagreb churches were packed with people praying for him, and on October 2 the civil authorities banned assemblies of more than five persons outside any church. The ban is reminiscent of those attempted by Pavelich regime when, during the occupation, the Archbishop’s fiery denunciation of Nazi tyranny drew such crowds that he was compelled to preach from outside his Cathedral instead of within it.
“FORCED CONVERSIONS”
Of the charges laid against the Archbishop, several are unsavoury. The most disagreeable was clearly the allegation that he had encouraged, or at the very least consented to, “forced conversions”. That many thousands of Orthodox Serbs living in Croatia were, in fact, compelled to join the Roman Catholic Church there is virtually bo doubt. But there is doubt about the nature of the force used. And a revealing letter reached the writer a few weeks ago from a Zagreb Serb giving a version hitherto unknown in this country. According to this source, the Pavelich regime issued decrees instituting certain civil disabilities for Orthodox, Jews and Protestants. The decrees constituted an inducement to the careless to abandon their church allegiance and join the Catholic Church with menial reservations.
This letter explains that the Orthodox Serbs of Croatia are actually deeply grateful to the Archbishop because he revised the formularies to which it is customary for a convert to assent in such a way as to make this nominal transfer of loyalty easier and less humiliating to those making the change from motives of security. To such folk, this writer asserts, the Catholic Archbishop was a hero and a protector.
This letter is not mentioned in any attempt to whittle away the evil of the practices which went on in outlying parts. In many parts of Bosnia the procedure was horrible and degrading. But the Archbishops defence has not been heard by the outside world, and this surprising tribute has been written from the centre of the crimes with which he was charged. It nay be worth adding that the Archbishop has been personally known to the writer over a period of years, and has always appeared a man of such deep sincerity that the charge of approving forced conversions would, on the face of it, seem monstrous.
A significant feature of the trial was the white heat of the propaganda with which it was surrounded. The writings and public statements made during the Mihailovitch trial are pale by comparison. The campaign was inaugurated by Marshal Tito hikself in a speech st Split on July 27. “All traces of an artificially produced dissatisfaction (with the regime) emanate from under the cassock,” he said. “To-day, sundry saints and miracles have come to the fore. Now what miracles do we need? We shall create these miracles ourselves by our own labour. Our people are no longer so stupid as to be duped by tales about saints and miracles. Let the saints remain in their churches where they belong.”
POLITICAL MOTIVE
But the motive again and again appears to be political. For in another speech a few days later Marshal Tito revealed to this matter: “There are in Croatia, Serbia, and in other parts of the country priests among those men who are spreading discord among the people … Only a small part of the Catholic clergy goes with the people to-day; a far greater part goes against the people … They have again begun to spread hatred among Serbs and Croats.”
Reports which have lately reached London through uncensored channels – there is now a fairly steady flow of visitors moving back and forth – bring out a particular feature of the present situation. On the one hand, what the Serbs call the “repovi” – the “tails” of Yugoslavia – are generally speaking satisfied with the new regime. There is little talk of discontent in Slovenia, which is in a fair way to acquiring fresh territory in Venezia Giulia, and which is hopefully looking forward to the presentation of a formal claim to incorporate the Klagenfurt area of Carinthia.
The Montenegrins have little to complain of for they played a leading part in the National Liberation Movement from the start and have in general received a heavy share of the good jobs. The Macedonians in the South have won local home rule, and at least till lately enjoyed considerable freedom to defy the orders of Belgrade. Bosnia and Herzegovina have been flattered, likewise, with a degree of home rule. But from throughout Serbia and Croatia, which together must form the kernel of the newly federated State, constant if inarticulate opposition is reported.
It is purely a surmise, but available evidence and many straws in the wind suggest it, that the overall purpose of the Zagreb trial was to whip up Serb hatred against Croats – the cardinal weakness of the pre-war kingdom which enabled the dictatorship to prolong its tyrannical power.
Ina Vukic
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Läsningsgudstjänst
Den 28 november 2021, söndag
Första söndagen i advent
Gud, kom till min räddning.
Herre, skynda till min hjälp.
Ära vare Fadern och Sonen och den helige Ande,
nu och alltid och i evigheters evighet. Amen. (Halleluja.)
Hymn
Du som är gåvan, himlens Ord
och ljus av ljus, av Fadern född,
vid tidens ände trädde fram
att resa världen ur dess fall.
I hjärtat lys med härlig glans
och tänd i oss din kärleks brand.
Må budet om ditt närmande
fördriva från oss fienden.
Då du skall pröva oss till sist,
kan intet döljas för din blick.
Det mörkas makt skall få sin dom,
rättfärdigheten evig lön.
Låt oss, fast mycket ont vi gjort,
ej räknas till de ondas hop
men med de saliga få del
av himmelrikets ljuvlighet.
Din är all makt och härlighet,
0 Kristus, Konung, Frälsare,
med Fadern och med Hjälparen
en enda Gud i evighet. Amen.
eller: När vintermörkret… ⇓⇑
Ant. 1 Se, Herren, den höge konungen, kommer i makt för att frälsa folken.
Psalm 1
De två vägarna
Saliga de som satt sitt hopp till korset och stigit ner i vattnet (Barnabasbrevet 11:8)
Salig är den som inte följer de gudlösas råd
och inte går syndares väg *
eller sitter där hädare sitter
utan har sin lust i Herrens lag *
och tänker på hans lag både dag och natt.
Han är som ett träd, planterat vid vattenbäckar, *
vilket bär frukt i sin tid
och vars löv inte vissnar: *
allt vad han gör, det lyckas väl.
Inte så de gudlösa: *
de är som agnar som vinden för bort.
Därför skall de gudlösa inte bestå i domen *
och inte syndarna i de rättfärdigas församling.
Ty Herren känner de rättfärdigas väg, *
men de gudlösas väg leder till fördärvet.
Ära vare Fadern och Sonen och den helige Ande, *
nu och alltid och i evigheters evighet. Amen.
Ant. 1 Se, Herren, den höge konungen, kommer i makt för att frälsa folken.
Ant. 2 Jubla och gläd dig, dotter Jerusalem. Se, din konung kommer. Frukta inte, dotter Sion, ty din frälsning kommer snart.
Psalm 2
Messias, konung och segrare
De har sannerligen gaddat sig samman mot din tjänare Jesus, som du har smort (jfr Apg 4:27)
Varför larmar hedningarna, *
varför smider folken fåfänga planer?
Jordens kungar gör sig redo, +
furstarna gaddar sig samman *
mot Herren och hans smorde:
“Låt oss slita sönder deras bojor *
och kasta av oss deras band.”
Han som bor i himmelen ler åt dem, *
Herren ser på dem med förakt.
Han talar till dem i sin vrede *
och förskräcker dem i sin förgrymmelse:
“Jag själv har insatt min konung *
på Sion, mitt heliga berg.”
Jag vill kungöra hans beslut:
Herren sade till mig: “Du är min son, *
jag har fött dig i dag.
Begär av mig, så skall jag ge dig folken till arvedel *
och jordens ändar till egendom.
Du skall slå dem med järnspira, *
som lerkärl skall du krossa dem.”
Så kom nu till förstånd, ni konungar, *
låt varna er, ni domare på jorden.
Tjäna Herren med fruktan, *
och kyss hans fötter med bävan,
så att han inte vredgas och ni går under, +
ty hans vrede kan lätt bli upptänd. *
Saliga alla de som förtröstar på honom.
Ära vare Fadern och Sonen och den helige Ande, *
nu och alltid och i evigheters evighet. Amen.
Ant. 2 Jubla och gläd dig, dotter Jerusalem. Se, din konung kommer. Frukta inte, dotter Sion, ty din frälsning kommer snart.
Ant. 3 När den store Konungen kommer, skall våra hjärtan renas, så att vi värdigt går honom till mötes. Han kommer, han skall inte dröja.
Psalm 3
Herren är min sköld
Han lade sig ner, han sov och han stod upp, ty Herren beskyddade honom (Irenaeus)
Herre, se så många mina ovänner är!
Mänga reser sig upp mot mig, *
många säger:
“Det finns ingen räddning för honom hos Gud.”
Men du, Herre, är en sköld för mig, *
du är min ära, den som lyfter mitt huvud.
Jag höjde min röst och ropade till Herren, *
och han svarade mig från sitt heliga berg.
Jag lade mig ner och somnade in, *
jag har åter vaknat upp, ty Herren beskyddar mig.
Jag fruktar inte för skaror av många tusen, *
som lägrar sig mot mig runt omkring.
Herre, stå tipp, *
hjälp mig, min Gud.
Du slår mina fiender på kinden, *
du krossar de gudlösas tänder.
Hos Herren finns räddningen. *
Låt din välsignelse komma över ditt folk!
Ära vare Fadern och Sonen och den helige Ande, *
nu och alltid och i evigheters evighet. Amen.
Ant. 3 När den store Konungen kommer, skall våra hjärtan renas, så att vi värdigt går honom till mötes. Han kommer, han skall inte dröja.
Räta på er och lyft era huvuden,
ty er befrielse närmar sig.
Första läsningen
Jes 1:1-18
Gud tillrättavisar sitt folk
Detta är Jesajas, Amos sons, syner, vad han skådade angående Juda och Jerusalem, i Ussias, Jotams, Ahas och Hiskias, Judas kungars, tid.
Hör, ni himlar, och lyssna, du jord, ty Herren talar. Barn har jag uppfött och fostrat, men de har avfallit från mig. En oxe känner sin ägare och en åsna sin herres krubba, men Israel känner inget, mitt folk förstår inget.
Ve dig, du syndiga släkte, du skuldbelastade folk, du ogärningsmäns avkomma, ni vanartiga barn, som har övergett Herren, föraktat Israels Helige och vikit bort ifrån honom! Var skall man mer slå er, då ni så fortsätter i avfällighet? Hela huvudet är ju sårigt och hela hjärtat är sjukt. Från fotbladet ända upp till huvudet finns ingenting helt, bara sårmärken och blånader och friska sår, inte utkramade eller förbundna eller lenade med olja.
Ert land är en ödemark, era städer är uppbrända i eld, era åkrar blir i er åsyn förtärda av främlingar. En ödeläggelse är det, som där främlingar har omstörtat allt. Endast dottern Sion står kvar där, som en hydda i en vingård, som ett vaktskjul på ett gurkfält, som en inspärrad stad. Om Herren Sebaot inte hade lämnat en liten återstod kvar åt oss, då skulle vi vara som Sodom, vi skulle vara Gomorra lika.
Hör Herrens ord, ni Sodomsfurstar, lyssna till vår Guds lag, du Gomorra-folk. Vad skall jag med era många slaktoffer? säger Herren. Jag är mätt på brännoffer av vädurar och på gödkalvars fett, och till blod av tjurar och lamm och rockar har jag inget behag. När ni kommer för att träda fram inför mitt ansikte, vem begär då av er det, att mina förgårdar trampas ned? Bär ej vidare fram fåfängliga spisoffer – ångan av dem är en styggelse för mig. Nymånader och sabbater och utlysta fester, ondska i förening med högtidsförsamlingar, sådant kan jag inte tåla. Era nymånader och högtider hatar min själ, de har blivit mig en börda, jag orkar ej bära den.
Ja, hur ni än räcker ut era händer, så gömmer jag mina ögon för er, och om ni än ber mycket, så hör jag inte på det. Era händer är fulla av blod – tvätta er då, och rena er. Skaffa ert onda leverne bort från mina ögon. Upphör att göra vad ont är. Lär att göra vad gott är, far efter det rätt är, visa förtryckaren på bättre vägar, skaffa den faderlöse rätt, utför änkans sak.
Kom, låt oss gå till rätta med varandra, säger Herren. Om era synder än är blodröda, så kan de bli snövita, och om de är röda som scharlakan, så kan de bli som vit ull.
Responsorium Jes 1:16,18,17
Tvätta er, och rena er. Skaffa ert onda leverne bort från mina ögon.
+ Om era synder än är blodröda, så kan de bli snö vita.
Upphör att göra vad ont är, lär att göra vad gott är, far efter det rätt är.
+ Om era synder än är blodröda, så kan de bli snö vita.
Andra läsningen
Ur Kvrillos av Jerusalems Dopkatekeser.
Kristi tvåfaldiga ankomst
Vi förkunnar Kristi ankomst – men inte bara en ankomst, utan två. Den andra är mycket härligare än den första. Den första hänvisade oss till tålamodet. Den andra skall ge oss Guds rikes krona.
Som vi ofta ser, är det som gäller vår Herre Jesus Kristus tvåfaldigt. En tvåfaldig födelse: den ena före all tid av Gud, den andra vid tidens fullbordan av Jungfrun. Ett tvåfaldigt nedstigande: det ena i det fördolda, som när daggen fuktar ullen,1 den andra uppenbar, den som återstår.
Vid den första ankomsten lindades han och lades i krubban, vid den andra skall han hölja sig i ljus som i en mantel. Vid den första uthärdade han korset, utan att bry sig om skammen. Vid den andra skall han komma i härlighet, omgiven av änglarnas härskaror.
Låt oss därför inte stanna blott vid den första ankomsten, utan vänta på den andra. Om vi redan om den första har sagt: Välsignad är han som kommer i Herrens namn, så kan vi säga detsamma vid den andra. Med änglarna skall vi gå ut och möta Herren och ropa i tillbedjan: Välsignad är han som kommer i Herrens namn.
Frälsaren skall komma, inte för att än en gång stå till svars, utan för att kalla sina domare till doms. Han teg när han en gång dömdes. Han skall påminna de medskyldiga deras förfärliga gärningar mot honom, när de förde ut honom för att korsfästas, och han skall säga: Detta har ni gjort, men jag teg.
En gång kom han genom Guds kärleksfulla plan för att undervisa människorna med mild övertalning. En gång blir de tvungna att underkasta sig hans herravälde, frivilligt eller mot sin vilja.
Profeten Malaki talar om båda dessa ankomster, när han säger: Och med hast skall han komma till sitt tempel, den Herre som ni längtar efter.
Detta är den första ankomsten. Och om den andra ankomsten säger han: Förbundets Ängel, som ni begär, se han kommer, Herren, Allhärskaren, och vem kan uthärda dagen då han träder in, och vem kan bestå inför hans åsyn? Ty han skall vara som en guldsmeds eld, som valkarens såpa. Han skall sätta sig ner och smälta och rena med guld.
Paulus antyder båda ankomsterna, när han till Titus säger: Guds, vår Frälsares, nåd har blivit synlig för alla människor. Den lär oss att säga nej till ett gudlöst liv och denna världens begär och leva anständigt, rättrådigt och fromt i den tid som nu är, medan vi väntar på att värt saliga hopp skall infrias och vår store Gud och Frälsare, fesus Kristus, skall bli synlig i sin härlighet. Se här hur han talar om den första ankomsten, den som han tackar för, och den andra, den som vi väntar på.
Det är därför som vår trosbekännelse har fått denna ordalydelse: vi säger att vi tror på honom som har uppstigit till himmelen. Han sitter på Faderns högra sida och skall igenkomma i härlighet för att döma levande och döda, och på hans rike skall icke vara någon ände.
Vår Herre Jesus Kristus skall alltså komma åter från himlen. Han skall komma i härlighet vid världens slut, på den sista dagen. Då skall denna världen fullkomnas. Den skapade världen skall då nyskapas.
Responsorium Jfr Ps 49:3; 80:2; 24:7, 9; Matt 11:3
När jag skådade i fjärran såg jag Herrens makt komma, och hans molnsky övertäckte jorden.
+ Gå ut och möt honom och säg: + Är du den som skulle komma, + han som skall härska över Israels folk?
Alla ni som bor på jorden, alla människors barn, ni rika och ni fattiga,
+ gå ut och möt honom och säg:
Lyssna, du Israels herde, du som leder Josef som din hjord:
+ Är du den som skulle komma?
Höj, ni furstar, era portar, höj er, ni eviga dörrar, så att ärans Konung kan träda in,
+ han som skall härska över Israels folk.
När jag skådade i fjärran såg jag Herrens makt komma, och hans molnsky övertäckte jorden.
+ Gå ut och möt honom och säg: + Är du den som skulle komma, + han som skall härska över Israels folk?
Te Deum
O Gud, vi lovar dig, o Herre, vi bekänner dig.
Dig, evige Fader, ärar hela jorden.
Dig prisar alla änglar, himlarna och alla makter.
Dig prisar kerubim och serafim och sjunger utan ände:
‘Helig, helig, helig är Herren Gud Sebaot.
Fulla är himlarna och jorden av din äras majestät.’
Dig prisar apostlarnas saliga kör.
Dig lovar profeternas prisvärda skara.
Dig ärar martyrernas vitklädda här.
Över hela jorden bekänner dig den heliga kyrkan:
dig, Fader allsmäktig,
din högtlovade, sanne, enfödde Son
och Tröstaren, den helige Ande.
Du Kriste, ärans konung,
Faderns Son är du i evighet.
Till människans förlossning tog du mandom
och försmådde icke jungfruns sköte.
Du övervann dödens udd
och upplät himmelriket för de trogna.
Du sitter på Guds högra hand i Faderns härlighet.
Därifrån igenkommande
till att döma levande och döda.
Därför beder vi: Hjälp dina tjänare
som du återlöst med ditt dyra blod
och giv åt dem bland dina helgon din eviga härlighet.
Herre, fräls ditt folk och välsigna din arvedel,
och var deras herde och bär dem till evig tid.
Vi prisar dig alla dagar
och lovsjunger ditt namn i evigheternas evighet.
[Värdigas, Herre, denna dag bevara oss utan synd.
Förbarma dig över oss, Herre, förbarma dig över oss.
Din barmhärtighet, Herre, vare över oss,
såsom vi hoppas på dig.
På dig hoppas jag, o Herre,
jag skall icke komma på skam till evig tid.]
Slutbön
Allsmäktige Gud, fyll oss med längtan efter din stora dag, så att vi med kärlekens gärningar går Kristus till mötes och ställs på hans högra sida i himlen. Genom din Son Jesus Kristus, vår Herre och Gud, som dig, Fader, och den helige Ande, lever och råder i evigheters evigheter.
Start Omi Breviar Liturgi
Texter från: “Kyrkans dagliga bön” – Stockholm Katolska Stift – Liturgiska Nämnden 1990 Tryckt med bidrag från Missionary Oblates of Mary Immaculate, United States Province, överlämnat till minne av bp John Taylor OMI.
Läsningar från “Läsningar till Kyrkans Dagliga Bön” – Stockholm Katolska Stift – Liturgiska Nämnden 1996.
Förord till “Kyrkans dagliga Bön” av bp Hubertus Brandenburg
Over 1000 Talmudist Jewish rabbis work to further abortion ”rights” in the United States.
Talmudist Jewish Rabbi Danya Ruttenberg learned that the United States Supreme Court would allow a strict anti-abortion law to take effect in the State of Texas.
About a year ago, she launched ”Rabbis for Repro”, a pro-abortion Talmudist Jewish group with over 1000 members.
Forward:
Scrolling through Twitter in her pajamas Tuesday night, Rabbi Danya Ruttenberg learned that the Supreme Court would allow a strict anti-abortion law to take effect in Texas.
“Honestly, I was shocked, though I know I shouldn’t have been,” said Ruttenberg, who last year launched Rabbis for Repro, a group of Jewish clergy who work to protect access to abortion. “I’m a human being. I was hoping for a miracle.”
Little more than a year old, the group has grown to more than 1,000 who have signed a pledge to speak out “about reproductive rights and Judaism.” They have lobbied lawmakers and held “Repro Shabbats” at more than 350 synagogues. But now, as the Supreme Court sends what many interpret as a sign of its willingness to overturn Roe v. Wade, the 1973 case that legalized abortion nationally, the rabbis are recommitting to their mission.
“The necessity for having a religious and moral voice around reproductive health rights and justice is more clear than ever before,” said Ruttenberg. “And we are organizing.”
Formed under the umbrella of the National Council of Jewish Women as part of one of its core directives, to advance women’s health, the group aims to put a religious Jewish face on the movement to preserve access to abortion. Jewish teachings, its members hold, support and even require abortion rights — and congregants, lawmakers and others need to know that their faith drives Jewish activism on the issue.
A key text for Rabbis for Repro is from the Torah — Parshat Mishpatim, which deals with the accidental death of a fetus. “Causing a miscarriage isn’t manslaughter, so the fetus doesn’t have the status of personhood,” said Ruttenberg, the NCJW’s scholar-in-residence.
The ranks of Rabbis for Repro grew fast, said Ruttenberg, who seeded the group with some of the most influential clergy in the nation before she invited others to join. Rabbi Rick Jacobs, head of the Union for Reform Judaism, was an early signer of the pledge, as was Rabbi Jacob Blumenthal, who leads the United Synagogue for Conservative Judaism.
“Did anyone say ‘no?’ I can’t think of a single person,” said Ruttenberg. “They are engaged and showing up.”
Most Jews — 83% according to the Pew Research Center — favor abortion rights, making them among the most supportive religious groups in the nation. And though the country as a whole is split over the morality of abortion, a majority supportsRoe.
But the movement to protect abortion rights faces scores of increasingly restrictive abortion measures passed by state legislatures emboldened by a Supreme Court whose three newest justices are appointees of former President Donald Trump. He had promised a court prepared to overturn Roe. The court is scheduled to consider a Mississippi challenge to that landmark case in its upcoming session this fall.
In the face of these legal challenges, the rabbis, cantors and other ordained members of Rabbis for Repro have promised to redouble their efforts. For many of them, that work starts in the pulpit.
The pro-abortion Talmudist Jewish rabbis are basing their support for baby murder (abortion) on social liberal politics, not the Holy Torah.
Talmudic Judaism is a satanic pagan cult, and these feminist Talmudist Jews have the same spirit as Jezebel (Revelation 2:20-22).
THE BIBLICAL CASE AGAINST ABORTION:
Scripture is clear that God is performing work in the mother’s womb and forming and fashioning the baby inside.
Ecclesiastes 11:5 (KJV) – ”As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.”
Jeremiah 1:5 (KJV) – ”Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.”
Abortion destroys the work that God is doing in that mother.
Scripture is clear that the life of the unborn baby is to be protected and there is a punishment for causing a pregnant woman to lose her child.
Exodus 21:22-25 (KJV) – ”If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine. (23) And if any mischief follow, then thou shalt give life for life, (24) Eye for eye, tooth for tooth, hand for hand, foot for foot, (25) Burning for burning, wound for wound, stripe for stripe.”
If two men are fighting and they purposefully hurt a pregnant woman and it causes her to lose her unborn child, then the two men get executed. Abortion is just another method that men cause women to have their fruit depart from them.
Abortion is bloodthirsty murder, and it has the blessing of these feminist Talmudist Jewish Jezebels.
Du har skickat
diga je drvo nad EU taj sotonista zidovski benjamin netanjahu ali ide mu nazad
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svakom takvim
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1Kr 11,4-13
Jer ne držiš Saveza, oduzet ću od tebe kraljevstvo, ali zbog Davida osta¬vit ću jedno pleme tvome sinu.
Čitanje Prve knjige o Kraljevima
U one dane: Kada je Salomon ostario, njegove su mu žene okrenule srce prema drugim bogovima, i srce njegovo nije više potpuno pripadalo Gospodinu kao što je pripadalo srce njegova oca Davida. Salomon je išao za Aštartom, boginjom Sidonaca, i Milkomom, sramotom Amonaca. Činio je ono što bijaše zlo u očima Gospodnjim, i nije se sasvim pokoravao Gospodinu kao što se pokoravao njegov otac David. Tako sagradi Salomon uzvišicu Kemošu, sramoti Moaba, na gori istočno od Jeruzalema, i Milkomu, sramoti Amonaca. To učini za sve svoje žene tuđinke, koje su prinosile kad i žrtve svojim bogovima.
Gospodin se razgnjevi na Salomona, jer je okrenuo srce svoje od Gospodina, Boga Izraelova, koji mu se bio dvaput javio, i koji mu je baš tada zabranio štovati druge bogove, ali on nije održao te zapovijedi. Tada Gospodin reče Salomonu: »Kada je tako s tobom, te ne držiš moga Saveza i naredaba koje sam ti dao, ja ću sigurno oduzeti od tebe kraljevstvo, i dat ću ga jednom od tvojih slugu. Ali neću to učiniti za tvoga života, zbog oca tvojega Davida; uzet ću ga iz ruke tvoga sina. Ipak neću od njega uzeti svega kraljevstva: ostavit ću jedno pleme tvome sinu, zbog sluge mojega Davida, zbog Jeruzalema, koji izabran.«
Riječ Gospodnja.
Du har skickat
AJOJ !
14:28
Du har skickat
DUHOVNOST
Bl. Alojzije Stepinac: Molitva je krvava nužda našega života
FOTO: CATHOPIC
“Ne budite barem vi robovi ljudskih obzira, robovi lažnog duha vremena, koji vodi u propast. Vratite se starim lijepim i prekorisnim kršćanskim običajima. Molitva nije samo običaj, koji nam je stavljen na volju. Ne! Molitva je krvava nužda našega života. Bez nje smo propali, po njoj smo sigurno spašeni. Dao Bog da to samo ne spoznamo prekasno”, rekao je nadbiskup Stepinac u svojoj propovijedi u crkvi Gospine Krunice, kod dominikanaca u Maksimiru, 1. listopada 1944.
07.10.2021. / 17:30 / im
Počnite ju dakle žarko i revno moliti. Nastavite ju žarko i revno zazivati u svakoj pojedinoj obitelji. Ako to cijela naša draga Hrvatska učini, nema se čega bojati.
Znam da je teško probiti led u gradu, da se krunica tu uvede u obitelji. Razlog je taj, što su gradski ljudi mnogo više podložni ljudskom obziru negoli je seljak. Građanin misli, da će izgubiti na ugledu, ako ga se vidi u kući, gdje moli krunicu. Da li je tome zbilja tako? Sigurno ne! Ta povijest pozna mnogo velikih ljudi, koji su krunicu držali u ruci bez ikakva uštrba za svoj znanstveni glas, što više s najvećom koristi za svoje zvanje, ma kakvo bilo, kao što je i razumljivo.
Građanin misli, da će izgubiti na ugledu, ako ga se vidi u kući, gdje moli krunicu.
Povijest Crkve pozna velike vojskovođe, koji se nisu sramili svete krunice, kao što je Radetzky; ona pozna velike muzičare kao što je Haydn, koji priznaje da mu je molitva krunice dala gotovo najviše podstreka za stvaranje; ona pozna velike učenjake kao što je Ampere, koji se nije stidio poput malog djeteta klečati s krunicom u ruci pred oltarom; ona poznaje velike govornike, političare i borce za slobodu svoga naroda, kao što je O’Conell, koji je u najtežim časovima držao krunicu u ruci, smatrajući ju jačim sredstvom za slobodu Irske, nego ikoje drugo sredstvo, kojim se ljudi služe; ona pozna glasovite liječnike, kao što je profesor medicine Recamier, koji priznaje da mu je najveće uspjehe u medicini pribavila sveta krunica; ona poznaje tisuće priprostih seljaka i radnika, kojima je krunica najjača podrška mukotrpnog života. A nije li to nešto veliko, makar to bili i sitni mali ljudi?
Koliko je ljudi bacio na koljena pred zlatnim kumirima vremena, poput onih ljudi što su pali na zemlju, da se poklone zlatnom kipu Nabukodonozorovom.
O taj nesretni ljudski obzir! Koliko je ljudi bacio na koljena pred zlatnim kumirima vremena, poput onih ljudi što su pali na zemlju, da se poklone zlatnom kipu Nabukodonozorovom. No koliko je isto tako nebeskih dobara lišio ljude taj nesretni ljudski obzir!
Ne budite barem vi robovi ljudskih obzira, robovi lažnog duha vremena, koji vodi u propast. Vratite se starim lijepim i prekorisnim kršćanskim običajima. Molitva nije samo običaj, koji nam je stavljen na volju. Ne! Molitva je krvava nužda našega života. Bez nje smo propali, po njoj smo sigurno spašeni. Dao Bog da to samo ne spoznamo prekasno.
Molitva nije samo običaj, koji nam je stavljen na volju. Ne! Molitva je krvava nužda našega života.
U nekom društvu poveo se razgovor i o krunici. Jer je duh vremena tako tražio, počela su i gospoda i gospođe podrugljivo govoriti o krunici. Jedan poznati liječnik, koji je sjedio u društvu, zamoli za riječ, pa onda progovori ovako: “I ja sam prije, vjerujte mi, mislio kao i vi. No znate li što me je dovelo do drugog mišljenja? Bio sam asistent na jednom anatomskom institutu, kad li jednog dana donesoše jednu siromašnu bakicu, koja je umrla na klinici. Imao sam sve prirediti, da studenti mogu nesmetana raditi na lješini.
Ona će dragi moji vjernici, biti i za nas znak pobjede nad svim nevoljama koje taru nas i našu domovinu, ako je svi prihvatimo pobožno u ruke!
Htio sam ponajprije razriješiti ukočene ruke. Opazih, da je oko njih umotana krunica. No opazih osim toga, da nad cijelim likom starice lebdi neki rajski mir i neko tako blažena čuvstvo, da sam bio potresen u dno duše. I nehotice sjetio sam se svoje majke, koja je upravo tako kao i ova starica ležala na smrtnoj postelji. Nisam bio u stanju da dirnem više tijelo starice, jer mi je srce bilo prepuno. Od toga časa mi je krunica nešto sveto. Ona mi je znak pobjede nad grobom i smrti.” – Ona će dragi moji vjernici, biti i za nas znak pobjede nad svim nevoljama koje taru nas i našu domovinu, ako je svi prihvatimo pobožno u ruke!
Izvor: Zagrebačka nadbiskupija
Over 1000 Talmudist Jewish rabbis work to further abortion ”rights” in the United States.
Talmudist Jewish Rabbi Danya Ruttenberg learned that the United States Supreme Court would allow a strict anti-abortion law to take effect in the State of Texas.
About a year ago, she launched ”Rabbis for Repro”, a pro-abortion Talmudist Jewish group with over 1000 members.
Forward:
Scrolling through Twitter in her pajamas Tuesday night, Rabbi Danya Ruttenberg learned that the Supreme Court would allow a strict anti-abortion law to take effect in Texas.
“Honestly, I was shocked, though I know I shouldn’t have been,” said Ruttenberg, who last year launched Rabbis for Repro, a group of Jewish clergy who work to protect access to abortion. “I’m a human being. I was hoping for a miracle.”
Little more than a year old, the group has grown to more than 1,000 who have signed a pledge to speak out “about reproductive rights and Judaism.” They have lobbied lawmakers and held “Repro Shabbats” at more than 350 synagogues. But now, as the Supreme Court sends what many interpret as a sign of its willingness to overturn Roe v. Wade, the 1973 case that legalized abortion nationally, the rabbis are recommitting to their mission.
“The necessity for having a religious and moral voice around reproductive health rights and justice is more clear than ever before,” said Ruttenberg. “And we are organizing.”
Formed under the umbrella of the National Council of Jewish Women as part of one of its core directives, to advance women’s health, the group aims to put a religious Jewish face on the movement to preserve access to abortion. Jewish teachings, its members hold, support and even require abortion rights — and congregants, lawmakers and others need to know that their faith drives Jewish activism on the issue.
A key text for Rabbis for Repro is from the Torah — Parshat Mishpatim, which deals with the accidental death of a fetus. “Causing a miscarriage isn’t manslaughter, so the fetus doesn’t have the status of personhood,” said Ruttenberg, the NCJW’s scholar-in-residence.
The ranks of Rabbis for Repro grew fast, said Ruttenberg, who seeded the group with some of the most influential clergy in the nation before she invited others to join. Rabbi Rick Jacobs, head of the Union for Reform Judaism, was an early signer of the pledge, as was Rabbi Jacob Blumenthal, who leads the United Synagogue for Conservative Judaism.
“Did anyone say ‘no?’ I can’t think of a single person,” said Ruttenberg. “They are engaged and showing up.”
Most Jews — 83% according to the Pew Research Center — favor abortion rights, making them among the most supportive religious groups in the nation. And though the country as a whole is split over the morality of abortion, a majority supportsRoe.
But the movement to protect abortion rights faces scores of increasingly restrictive abortion measures passed by state legislatures emboldened by a Supreme Court whose three newest justices are appointees of former President Donald Trump. He had promised a court prepared to overturn Roe. The court is scheduled to consider a Mississippi challenge to that landmark case in its upcoming session this fall.
In the face of these legal challenges, the rabbis, cantors and other ordained members of Rabbis for Repro have promised to redouble their efforts. For many of them, that work starts in the pulpit.
The pro-abortion Talmudist Jewish rabbis are basing their support for baby murder (abortion) on social liberal politics, not the Holy Torah.
Talmudic Judaism is a satanic pagan cult, and these feminist Talmudist Jews have the same spirit as Jezebel (Revelation 2:20-22).
THE BIBLICAL CASE AGAINST ABORTION:
Scripture is clear that God is performing work in the mother’s womb and forming and fashioning the baby inside.
Ecclesiastes 11:5 (KJV) – ”As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.”
Jeremiah 1:5 (KJV) – ”Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.”
Abortion destroys the work that God is doing in that mother.
Scripture is clear that the life of the unborn baby is to be protected and there is a punishment for causing a pregnant woman to lose her child.
Exodus 21:22-25 (KJV) – ”If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine. (23) And if any mischief follow, then thou shalt give life for life, (24) Eye for eye, tooth for tooth, hand for hand, foot for foot, (25) Burning for burning, wound for wound, stripe for stripe.”
If two men are fighting and they purposefully hurt a pregnant woman and it causes her to lose her unborn child, then the two men get executed. Abortion is just another method that men cause women to have their fruit depart from them.
Abortion is bloodthirsty murder, and it has the blessing of these feminist Talmudist Jewish Jezebels.
Du har skickat
diga je drvo nad EU taj sotonista zidovski benjamin netanjahu ali ide mu nazad
Du har skickat
svakom takvim
1Kr 11,4-13
Jer ne držiš Saveza, oduzet ću od tebe kraljevstvo, ali zbog Davida osta¬vit ću jedno pleme tvome sinu.
Čitanje Prve knjige o Kraljevima
U one dane: Kada je Salomon ostario, njegove su mu žene okrenule srce prema drugim bogovima, i srce njegovo nije više potpuno pripadalo Gospodinu kao što je pripadalo srce njegova oca Davida. Salomon je išao za Aštartom, boginjom Sidonaca, i Milkomom, sramotom Amonaca. Činio je ono što bijaše zlo u očima Gospodnjim, i nije se sasvim pokoravao Gospodinu kao što se pokoravao njegov otac David. Tako sagradi Salomon uzvišicu Kemošu, sramoti Moaba, na gori istočno od Jeruzalema, i Milkomu, sramoti Amonaca. To učini za sve svoje žene tuđinke, koje su prinosile kad i žrtve svojim bogovima.
Gospodin se razgnjevi na Salomona, jer je okrenuo srce svoje od Gospodina, Boga Izraelova, koji mu se bio dvaput javio, i koji mu je baš tada zabranio štovati druge bogove, ali on nije održao te zapovijedi. Tada Gospodin reče Salomonu: »Kada je tako s tobom, te ne držiš moga Saveza i naredaba koje sam ti dao, ja ću sigurno oduzeti od tebe kraljevstvo, i dat ću ga jednom od tvojih slugu. Ali neću to učiniti za tvoga života, zbog oca tvojega Davida; uzet ću ga iz ruke tvoga sina. Ipak neću od njega uzeti svega kraljevstva: ostavit ću jedno pleme tvome sinu, zbog sluge mojega Davida, zbog Jeruzalema, koji izabran.«
Riječ Gospodnja.
Du har skickat
AJOJ !
14:28
Du har skickat
DUHOVNOST
Bl. Alojzije Stepinac: Molitva je krvava nužda našega života
FOTO: CATHOPIC
“Ne budite barem vi robovi ljudskih obzira, robovi lažnog duha vremena, koji vodi u propast. Vratite se starim lijepim i prekorisnim kršćanskim običajima. Molitva nije samo običaj, koji nam je stavljen na volju. Ne! Molitva je krvava nužda našega života. Bez nje smo propali, po njoj smo sigurno spašeni. Dao Bog da to samo ne spoznamo prekasno”, rekao je nadbiskup Stepinac u svojoj propovijedi u crkvi Gospine Krunice, kod dominikanaca u Maksimiru, 1. listopada 1944.
07.10.2021. / 17:30 / im
Počnite ju dakle žarko i revno moliti. Nastavite ju žarko i revno zazivati u svakoj pojedinoj obitelji. Ako to cijela naša draga Hrvatska učini, nema se čega bojati.
Znam da je teško probiti led u gradu, da se krunica tu uvede u obitelji. Razlog je taj, što su gradski ljudi mnogo više podložni ljudskom obziru negoli je seljak. Građanin misli, da će izgubiti na ugledu, ako ga se vidi u kući, gdje moli krunicu. Da li je tome zbilja tako? Sigurno ne! Ta povijest pozna mnogo velikih ljudi, koji su krunicu držali u ruci bez ikakva uštrba za svoj znanstveni glas, što više s najvećom koristi za svoje zvanje, ma kakvo bilo, kao što je i razumljivo.
Građanin misli, da će izgubiti na ugledu, ako ga se vidi u kući, gdje moli krunicu.
Povijest Crkve pozna velike vojskovođe, koji se nisu sramili svete krunice, kao što je Radetzky; ona pozna velike muzičare kao što je Haydn, koji priznaje da mu je molitva krunice dala gotovo najviše podstreka za stvaranje; ona pozna velike učenjake kao što je Ampere, koji se nije stidio poput malog djeteta klečati s krunicom u ruci pred oltarom; ona poznaje velike govornike, političare i borce za slobodu svoga naroda, kao što je O’Conell, koji je u najtežim časovima držao krunicu u ruci, smatrajući ju jačim sredstvom za slobodu Irske, nego ikoje drugo sredstvo, kojim se ljudi služe; ona pozna glasovite liječnike, kao što je profesor medicine Recamier, koji priznaje da mu je najveće uspjehe u medicini pribavila sveta krunica; ona poznaje tisuće priprostih seljaka i radnika, kojima je krunica najjača podrška mukotrpnog života. A nije li to nešto veliko, makar to bili i sitni mali ljudi?
Koliko je ljudi bacio na koljena pred zlatnim kumirima vremena, poput onih ljudi što su pali na zemlju, da se poklone zlatnom kipu Nabukodonozorovom.
O taj nesretni ljudski obzir! Koliko je ljudi bacio na koljena pred zlatnim kumirima vremena, poput onih ljudi što su pali na zemlju, da se poklone zlatnom kipu Nabukodonozorovom. No koliko je isto tako nebeskih dobara lišio ljude taj nesretni ljudski obzir!
Ne budite barem vi robovi ljudskih obzira, robovi lažnog duha vremena, koji vodi u propast. Vratite se starim lijepim i prekorisnim kršćanskim običajima. Molitva nije samo običaj, koji nam je stavljen na volju. Ne! Molitva je krvava nužda našega života. Bez nje smo propali, po njoj smo sigurno spašeni. Dao Bog da to samo ne spoznamo prekasno.
Molitva nije samo običaj, koji nam je stavljen na volju. Ne! Molitva je krvava nužda našega života.
U nekom društvu poveo se razgovor i o krunici. Jer je duh vremena tako tražio, počela su i gospoda i gospođe podrugljivo govoriti o krunici. Jedan poznati liječnik, koji je sjedio u društvu, zamoli za riječ, pa onda progovori ovako: “I ja sam prije, vjerujte mi, mislio kao i vi. No znate li što me je dovelo do drugog mišljenja? Bio sam asistent na jednom anatomskom institutu, kad li jednog dana donesoše jednu siromašnu bakicu, koja je umrla na klinici. Imao sam sve prirediti, da studenti mogu nesmetana raditi na lješini.
Ona će dragi moji vjernici, biti i za nas znak pobjede nad svim nevoljama koje taru nas i našu domovinu, ako je svi prihvatimo pobožno u ruke!
Htio sam ponajprije razriješiti ukočene ruke. Opazih, da je oko njih umotana krunica. No opazih osim toga, da nad cijelim likom starice lebdi neki rajski mir i neko tako blažena čuvstvo, da sam bio potresen u dno duše. I nehotice sjetio sam se svoje majke, koja je upravo tako kao i ova starica ležala na smrtnoj postelji. Nisam bio u stanju da dirnem više tijelo starice, jer mi je srce bilo prepuno. Od toga časa mi je krunica nešto sveto. Ona mi je znak pobjede nad grobom i smrti.” – Ona će dragi moji vjernici, biti i za nas znak pobjede nad svim nevoljama koje taru nas i našu domovinu, ako je svi prihvatimo pobožno u ruke!
Izvor: Zagrebačka nadbiskupija