Oremus and pro perfidis judaeis

Oremus and pro perfidis judaeis are one of the Latin formulas which were marked in the Prière of the Good Friday, until in 1959. It was corrected by the Pape Jean XXIII, like by Paul VI in the Missel of 1969.

Translation of the formula in French

One can translate this sentence into French by: let us request for the perfidious Jews , and thus to be mistaken on its direction, because its drafting is very old and Perfidis was to be included/understood as which missed faith , or infidèle' , or perjury (which was not faithful to its engagements).

It is noted indeed that the thousand-year-old Ier was better on the relations between Juif S and Christian that the second, especially in Occident, where persecutions against the Jews were rare before the An thousand.

Origin of the old formula (Ve-VIIIe centuries)

The Catholic church a long time regarded the Juifs as a Peuple having made a " deicide " , because it is in Judaea that Jesus-Christ was Crucifié.

This idea would be also founded on the fact that Jesus was delivered to Pilate by Judas Iscariote which was Jewish (but all the apostles were Jewish, like also Jesus!), which received for that an amount of money. So as it is rather frequent that one betrays somebody for money, one considered a long time that the Jews were responsible for this type of treason, as that which had been to it death of Jesus.

The question of the money is indissociable glance related for a long time by the Christians to the Jews. The Christians for a long time left the trades of financial with the Juif S, considering that the loan with Intérêt S constituted a sin.

Towards 85, then in 325, with the Council of Nicée, the Christianisme was different from the Judaïsme.

As of the time of the old Christianity, at the 4th century, some Pères of the Church (Jean Chrysostome, and Gregoire de Nazianze) started to develop arguments Antijudaïque S in a form Théologique. It will be noted that it is at the same time that the Judaïsme codified certain economic rules (see Intérêt of the money and religions monotheists).

The expression “Jew perfidious” appeared in the Code théodosien Assertion which would require a quotation of the Latin text! |date= . It acquired a theological dimension in the catholic Liturgie, through the Prière Oremus of the Good Friday, introduced with the VIIe century (“pro perfidis judaeis”).

At the end of the 8th century, the kneeling and the quiet Prière, which preceded all the other requests by the universal Prière, were removed.

The text of the 7th century was the following:

“Oremus and pro perfidis Judaeis: C Deus and Dominus noster auferat velamen of cordibus eorum C and ipsi agnoscent Jesum Christum Dominum nostrum.

Not respondetur Amen, nec dicitur oremus aut Flectamus genua, aut Levate, sed statim dicitur: Omnipotens sempiterne Deus which etiam judaicam perfidiam has killed misericordia not repellis; exaudi preces will nostras quas pro illius populi obcaecatione deferimus, C agnita veritatis tuae luce quae Christus is, has am tenebris eruantur.

Per eumdem Dominum nostrum Jesun Christum Filium tuum, which tecurn vivit and regnat in unitate Spirtus Sancti Deus, per omnia saecula saeculorum. Amen. ”

This text can be translated in the following way Assertion which would require to give the true official translation French of the missals and not a translation that one can make! :

“also Let us request for the perfidious Jews so that God Our Lord takes off the veil which covers their hearts and which they also recognize Jesus, Christ, Our-Lord.

One does not answer: Amen and one does not say request, one does not put oneself at knees, one does not say: You raise, but one continues at once:

God the Almighty and eternal, who excluded not even the Jewish perfidy from your mercy, exauce our prayers that we address to you for the blindness of these people, so that having recognized the light of your truth which are Christ, they leave their darkness.

By same Jesus-Christ Our Lord who lives and reigns with you in the unit of the Holy Spirit in the century of the centuries. Amen. ”

There was also an offensive mention for the Jews in the ritual of the celebration of the Baptême Passage which would require a quotation of the text of the ritual .

This interpretation comes from the Gospel of Jean: Jn 18,33b-37.

Revision of the prayer of the Good Friday (1947 - 1969)

The events of the Shoah deeply challenged all the international Communauté following the discovery of the Concentration camps after the Second world war.

In 1947 took place a conference with Seelisberg to study the causes of the Antisémitisme, and the responsibility for the Christians in the Génocide. The historian Jules Isaac took part in it.

The theologist Jacques Maritain fought the Antisémitisme for a long time, as its position in the Affaire Dreyfus testifies some. After the Second world war, its action aimed at re-examining in-depth the relations with the Judaïsme. In 1948, it intervened with Mgr Montini so that one replaces the mention “pro perfidis judaeis” by other terms.

Jules Isaac was an actor determining of the friendship between the Juif S and the Christian. He sought the causes of the Antisémitisme. In 1949, it intervened with Pie XII.

In 1955, Pie XII reformed all the Liturgie of the Holy Week by the decree Maxima Redemptoris nostrae mysteria .

In 1959, Jean XXIII removed the terms accused at the time of the first Good Friday which followed its election to the Pontificat.

The Concile Vatican II examined the question of the interreligieux Dialog in 1965, in particular the relations with the Judaïsme. The Pape Paul VI made a development about the relations with the others Religion S in the declaration Nostra Ætate of October 28th 1965.

In 1966, with new the Missal, Paul VI promulgated a news Prière, which was improved in 1969.

The prayer of the edition of the new missal adopted in 1969 by Paul VI and come into effect in 1970 is now:

“Let us request for the Jews with which God spoke, in first: that they progress in the love of its Name and the fidelity of sound Alliance.

All request in silence. Then the priest known as:

God eternal and the Almighty, you who selected ace Abraham and its descent to make wire of your promise of them, lead to the plenitude of the Rédemption the first people of the Alliance, as your Église begs you. By Jesus, Christ, Our Lord.

the people answers: “Amen. ”

The text Jn 18,33b-37, like much of others where figure the “Jewish” word in the Gospel of Jean, raises the question of the use of this “Jewish” word in this Gospel and of the exploitation which could be made about it later on. It is not question of making of amalgam and generalization; the Jews which the Gospel of Jean designates are only some and at one given time.

One finds in Jn 4,22 this word of Jesus in Samaritaine: “we know that safety comes from the Jews”.

The way in which the Gospel according to Jean speaks about the “Jews”, would deserve a long study.

Revision of the Catechism

The Catechism promulgated by Jean-Paul II in 1992 precise:

“ the Jews collectively responsible for did not die for Jesus

While holding account of complexity historical of lawsuit of Jesus expressed in Accounts evangelic, and whatever can be the personal sin of the actors of the lawsuit (Judas, the Sanhédrin, Pilate) that only God knows, one cannot allot of it the Responsabilité to the unit for the Jews of Jerusalem, in spite of the cries of a handled crowd and the total reproaches contained in the calls to conversion after the Pentecost. Jesus Itself while forgiving on the Cross and Pierre with his continuation made right to ignorance (ac 3,17) of the Jews of Jerusalem and even of their chiefs. Even less one can, starting from the cry of the people: “that its blood is on us and our children” (MT 27,25) who means formula of ratification, to extend the responsibility to the other Jews in space and the Temps.

As well the Église it declared with the Concile Vatican II: What was made during the Passion can be charged neither indistinctly to all the Juif S living then, nor with the Juif S of our Temps. (...) The Jews should not be presented as rejected by God, nor cursed as if that rose from the Holy Scripture. ”

It is not nevertheless about an innovation, Romain catechism known as " council of Trente" , taught the same thing very clearly (1st Part, chapter 5, §3) One reads there:

“We must thus look like culprits of this horrible fault, those which continue to fall down in their sins. Since these are the crimes which subjected to Our-Lord Jesus-Christ the Crucifixion, undoubtedly those which are plunged in the disorders and in the evil crucifient again in their heart, as much as it is in them, the Son of God by their sins, and cover It confusion. And it should be recognized, our crime with us in this case is larger than that of the Jews. Because they, with the testimony of the Apostle, if they had known the King of glory, they would never have crucifié It. We, on the contrary, we make profession know It. And when we disavow It by our acts, we to some extent carry on Him our hands deicides. ”

Repentance

In 1997, the bishop S of France expressed a Repentance towards the Jewish people.

See: The declaration of repentance of the bishops of France

March 12th 1998, the Pape Jean-Paul II made a particular Repentance on the Peuple Juif.

See: We remember: a reflection on Shoah - Message of the very holy Father Jean-Paul II with, on the site of the the Vatican.

In the Year 2000, the general Repentance of the Catholic church mentioned the errors made towards others Religion S of which the Judaïsme.

Reference

One of the references employed in this article is the answer to a question put to a theologist of the Center of Theological Studies remotely.

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