Vatican Agreements between the state of Israel and the United States.

Vatican City Agreements Of State
I thought it very important to show evidence of what has been taking place between Vatican City and the other main religions that the Vatican considers to be monotheistic religions. It is a priority with the Pope to bring these religions into one religion.
Listed below is the agreement that was made between the State of Israel and the agreement that was reached between the Pope and Arafat. These agreements speak for themselves as to the Pope's priorities.
After the agreements between the Vatican, Israel, and Arafat I have listed the events and the dialogue that has taken place between the Vatican and the State of Israel over the period of the last 40 years.
In the next written article I will address how that all of these agreements are being tied together and how that they play an important part as to how the one world order will come into power. The Club of Rome, I believe will play an important part in these matters.
Fundamental Agreement Between The Holy See and The State Of Israel
Preamble:
The Holy See and the State of Israel,
Mindful of the singular character and universal significance of the Holy Land;
Aware of the unique nature of the relationship between the Catholic Church and the Jewish people, and of the historic process of reconciliation and growth in mutual understanding and friendship between Catholics and Jews;
Having decided on 29 July 1992 to establish a Bilateral Permanent Working Commission”, in order to study and define together issues of common interest, and in, view of normalizing their relations;
Recognizing that the work of the aforementioned Commission has produced sufficient material for a first and Fundamental Agreement;
Realizing that such Agreement will provide a sound and lasting basis for the continued development of their present and future relations and for the furtherance of the Commission's task,
Agree upon the following Articles:
Article l
§ 1. The State of Israel, recalling its Declaration of Independence, affirms its continuing commitment to uphold and observe the human right to freedom of religion and conscience, as set forth in the Universal Declaration of Human Rights and in other international instruments to which it is a party.
§ 2. The Holy See, recalling the Declaration of Religious Freedom of the Second Vatican Ecumenical Council, " Dignitatis humanae “, affirms the Catholic Church's commitment to uphold the Human Rights to freedom of religion and conscience, as set forth in the Universal Declaration of Human Rights and in other international instruments to which it is a party. The Holy See wishes to affirm as well the Catholic Church's respect for other religions and their followers as solemnly stated by the Second Vatican Ecumenical Council in its Declaration on the Relations of the Church to Non-Christian Religions, "Nostra aetate."
Article 2
§ 1. The Holy See and the State of Israel are committed to appropriate cooperation in combating all forms of anti-Semitism and all kinds of racism and of religious intolerance, and in promoting mutual understanding among nations, tolerance among communities and respect for human life and dignity.
§ 2. The Holy See takes this occasion to reiterate its condemnation of hatred, persecution and all other manifestations of anti-Semitism directed against the Jewish people and individual Jews anywhere, at any time and by anyone. In particular, the Holy See deplores attacks on Jews and desecration of Jewish synagogues and cemeteries, acts that offend the memory of the victims of the Holocaust, especially when they occur in the same places, which witnessed it.
Article 3
§ 1. The Holy See and the State of Israel recognize that both are free in the exercise of their respective rights and powers, and commit themselves to respect this principle in their mutual relations and in their cooperation for the good of the people.
§ 2. The State of Israel recognizes the right of the Catholic Church to carry out its religious, moral, educational and charitable functions, and to have its own institutions, and to train, appoint and deploy its own personnel in the said institutions or for the said functions to these ends. The Church recognizes the right of the State to carry out its functions, such as promoting and protecting the welfare and the safety of the people. Both the State and the Church recognize the need for dialogue and cooperation in such matters as by their nature call for it.
§ 3. Concerning Catholic legal personality at canon law the Holy See and the State of Israel will negotiate on giving it full effect in Israeli law, following a report from a joint subcon1mission of experts.
Article 4
§ 1. The State of Israel affirms its continuing commitment to maintain and respect the "Status quo " in the Christian Holy Places to which it applies and the respective rights of the Christian communities there under. The Holy See affirms the Catholic Church's continuing commitment to respect the aforementioned "Status quo " and the said rights.
§ 2. The above shall apply notwithstanding an interpretation to the contrary of any Article in this Fundamental Agreement.
§ 3. The State of Israel agrees with the Holy See on the obligation of continuing respect for and protection of the character proper to Catholic sacred places, such as churches, monasteries, convents, cemeteries and their like.
§ 4. The State of Israel agrees with the Holy See on the continuing guarantee of the freedom of Catholic worship.
Article 5:
§ 1. The Holy See and the State of Israel recognize that both have an interest in favoring Christian pilgrimages to the Holy Land. Whenever the need for coordination arises, the proper agencies of the Church and of the State will consult and cooperate as required.
§ 2. The State of Israel and the Holy See express the hope that such pilgrimages will provide an occasion for better understanding between the pilgrims and the people and religions in Israel.
Article 6
The Holy See and the State of Israel jointly reaffirm the right of the Catholic Church to establish, maintain and direct schools and institutes of study at all levels; this right being exercised in harmony with the rights of the State in the field of education.
Article 7
The Holy See and the State of Israel recognize a common interest in promoting and encouraging cultural exchanges between Catholic institutions worldwide, and educational, cultural and research institutions in Israel, and in facilitating access to manuscripts, historical documents and similar source materials, in conformity with applicable laws and regulations.
Article 8
The State of Israel recognizes that the right of the Catholic Church to freedom of expression in the carrying out of its functions is exercised also through the Church's own communications media; this right being exercised in harmony with the rights of the State in the field of communications media.
Article 9
The Holy See and the State of Israel jointly reaffirm the right of the Catholic Church to carry out its charitable functions through its health care and social welfare institutions; this right being exercised in harmony with the rights of the State in this field.
Article 10
§ 1. The Holy See and the State of Israel jointly reaffirm the right of the Catholic Church to property.
§ 2. Without prejudice to rights relied upon by the Parties:
(a) The Holy See and the State of Israel will negotiate in good faith a comprehensive agreement, containing solutions acceptable to both Parties, on unclear, unsettled and disputed issues, concerning property, economic and fiscal matters relating to the Catholic Church generally, or to specific Catholic Communities or institutions.
(b) For the purpose of the said negotiations, the Permanent Bilateral Working Commission will appoint one or more bilateral sub commissions of experts to study the issues and make proposals.
(c) The Parties intend to commence the aforementioned negotiations within three months of entry into force of the present Agreement, and aim to reach agreement within two years from the beginning of the negotiations.
(d) During the period of these negotiations, actions incompatible with these commitments shall be avoided.
Article 11
§ 1. The Holy See and the State of Israel declare their respective commitment to the promotion of the peaceful resolution of conflicts among States and nations, excluding violence and terror from international life.
§ 2. The Holy See, while maintaining in every case the right to exercise its moral and spiritual teaching- office, deems it opportune to recall that, owing to its own character, it is solemnly committed to remaining a stranger to all merely temporal conflicts, which principle applies specifically to disputed territories and unsettled borders.
Article 12
The Holy See and the State of Israel will continue to negotiate in good faith in pursuance of the Agenda agreed upon in Jerusalem, on 15 July 1992, and confirmed at the Vatican, on 29 July 1992; likewise on issues arising from Articles of the present Agreement, as well as on other issues bilaterally agreed upon as objects of negotiation.
Article 13
§ 1. In this Agreement the Parties use these terms in the following sense:
(a) The Catholic Church and the Church including, inter alias, its Communities and institutions;
(b) Communities of the Catholic Church - meaning the Catholic religious entities considered by the Holy See as Churches sui iuris and by the State of Israel as Recognized Religious Communities;
(c) The State of Israel and the State - including, inter alia, its authorities established by law.
§ 2. Notwithstanding the validity of this Agreement as between the Parties, and without detracting from the generality of any applicable rule of law with reference to treaties, the Parties agree that this Agreement does not prejudice rights and obligations arising from existing treaties between either Party and a State or States, which are known and in fact available to both Parties at the time of the signature of this Agreement.
Article 14:
§ 1. Upon signature of the present Fundamental Agreement and in preparation for the establishment of full diplomatic relations, the Holy See and the State of Israel exchange Special Representatives, whose rank and privileges are specified in an Additional Protocol.
§ 2. Following the entry into force and immediately upon the beginning of the implementation of the present Fundamental Agreement, the Holy See and the State of Israel will establish full diplomatic relations at the level of Apostolic Nunciature, on the part of the Holy See, and Embassy, on the part of the State of Israel.
Article 15:
This agreement shall enter into force on the date of the latter notification of ratification by a Party.
Done in two original copies in the English and Hebrew languages, both texts being equally authentic. In case of divergences, the English text shall prevail.
Signed in Jerusalem, this thirtieth day of the month of December, in the year 1993, which corresponds to the sixteenth day of the month of Tevet, in the year 5754.

FOR THE GOVERNMENT OF THE STATE OF ISRAEL - FOR THE Holy SEE

BASIC AGREEMENT BETWEEN THE HOLY SEE AND THE PALESTINE LIBERATION ORGANIZATION

15.02.2000
Preamble
The Holy See, the Sovereign Authority of the Catholic Church, and the Palestine Liberation Organization (hereinafter: PLO), the Representative of the Palestinian People working for the benefit and on behalf of the Palestinian Authority:
Deeply aware of the special significance of the Holy Land, which is inter alia a privileged space for inter-religious dialogue between the followers of the three monotheistic religions;
Having reviewed the history and development of the relations between the Holy See and the Palestinian People, including the working contacts and the subsequent establishment -on October 26, 1994 -of official relations between the Holy See and the PLO;
Recalling and confirming the establishment of the Bilateral Permanent Working Commission to identify, study and address issues of common interest between the two Parties;
Reaffirming the need to achieve a just and comprehensive peace in the Middle East, so that all its nations live as good neighbours and work together to achieve development and prosperity for the entire region and all its inhabitants;
Calling for a peaceful solution of the Palestinian-Israeli conflict, which would realize the inalienable national legitimate rights and aspirations of the Palestinian People, to be reached through negotiation and agreement, in order to ensure peace and security for all peoples of the region on the basis of international law, relevant United Nations and its Security Council resolutions, justice and equity;
Declaring that an equitable solution for the issue of Jerusalem, based on international resolutions, is fundamental for a just and lasting peace in the Middle East, and that unilateral decisions and actions altering the specific character and status of Jerusalem are morally and legally unacceptable;
Calling, therefore, for a special statute for Jerusalem, internationally guaranteed, which should safeguard the following:
a. Freedom of religion and conscience for all.
b. The equality before the law of the three monotheistic religions and their institutions and followers in the City.
c. The proper identity and sacred character of the City and its universally significant, religious and cultural heritage.
d. The Holy Places, the freedom of access to them and of worship in them.
e. The Regime of "Status Quo" in those Holy Places where it applies;
Recognizing that Palestinians, irrespective of their religious affiliation, are equal members of Palestinian society;
Concluding that the achievements of the aforementioned Bilateral Permanent Working Commission now amount to appropriate matter for a first and Basic-Agreement, which should provide a solid and lasting foundation for the continued development of their present and future relations, and for the furtherance of the Commission's on-going task,
Agree on the following Articles:
Article 1 Paragraph 1:
The PLO affirms its permanent commitment to uphold and observe the human right to freedom of religion and conscience, as stated in the Universal Declaration of Human Rights and in other international instruments relative to its application.
Paragraph 2:
The Holy See affirms the commitment of the Catholic Church to support this right and states once more the respect that the Catholic Church has for the followers of other religions.
Article 2 Paragraph 1:
The Parties are committed to appropriate cooperation in promoting respect for human rights, individual and collective, in combating all forms of discrimination and threats to human life and dignity, as well as to the promotion of understanding and harmony between nations and communities.
Paragraph 2:
The Parties will continue to encourage inter-religious dialogue for the promotion of better understanding between people of different religions.
Article 3
The PLO will ensure and protect in Palestinian Law the equality of human and civil rights of all citizens, including specifically, inter alia, their freedom from discrimination, individually or collectively, on the ground of religious affiliation, belief or practice.
Article 4
The regime of the "Status Quo" will be maintained and observed in those Christian Holy Places where it applies.
Article 5
The PLO recognizes the freedom of the Catholic Church to exercise her rights to carry out, through the necessary means, her functions and traditions, such as those that are spiritual, religious, moral, charitable, educational and cultural.
Article 6
The PLO recognizes the rights of the Catholic Church in economic, legal and fiscal matters: these rights being exercised in harmony with the rights of the Palestinian authorities in these fields.
Article 7
Full effect will be given in Palestinian Law to the legal personality of the Catholic Church and of the canonical legal persons.
Article 8
The provisions of this Agreement are without prejudice to any agreement hitherto in force between either Party and any other party.
Article 9
The Bilateral Permanent Working Commission, in accordance with such instructions as may be given by the respective Authorities of the two Parties, may propose further ways to address items of this Agreement.
Article 10
Should any controversy arise regarding the interpretation or the application of provisions of the present Agreement, the Parties will resolve it by way of mutual consultation.
Article 11
Done in two original copies in the English and Arabic languages, both texts being equally authentic. In case of divergency, the English text shall prevail.
Article 12
This Agreement shall enter into force from the moment of its signature by the two Parties. Signed in the Vatican, fifteenth of February, 2000

Relationship that has been developing between the State of Israel and the Vatican for the last 40 years:

Roman Catholic - Jewish Relations Signposts along the New Path of Dialogue by Fr. Michael Mc Garry
When to a delegation of Jewish leaders in 1960 Pope John XXIII declared: I am Joseph your brother! Little did anyone present realize that their meeting would begin a most significant journey. For forty years Catholics and Jews have walked a new path, the retracing of which reveals a number of significant steps towards new understanding and a new relationship. Indeed, as one looks back at close to thousand years of Catholic Jewish relations, one sees many blood splattered pages (mostly Jewish blood) that need to be studied by all Catholics to properly appreciate the significance of these new steps. But here we wish to merely point out the signposts along the way of this newly started forty-year journey. While most are official Church documents all represent hours and years of consultations, often with our Jewish dialogue partners, and which represent a sea change of ways in which we Roman Catholics approach our Jewish brothers and sisters. Signposts Along the Road:
1959 Pope John XXIII meets with French Jewish historian Jules Isaac and tells him that he has good reason to hope for a change away from the Christian teaching of contempt about the Jews.
1965 Promulgation of Nostra Aetate #4; main points: reminds Catholics that Jesus, his mother Mary and all the apostles were Jewish; recommends that Catholics and Jews engage in fraternal dialogues, the relationship to the Jewish people is unique and not extrinsic to Christianity deplores the hatred, persecutions, and displays of anti-Semitism directed against the Jews at any time and by anyone, no ancestral collective blame to be imputed to the Jews as a people for what happened to Jesus in his passion 1974 Guidelines and Suggestions for Implementing the Conciliar Declaration Nostra Aetate (no.4) Published 1983 Pope John Paul visits Auschwitz: From his homily: The memory of the people whose sons and daughters were intended for total extermination it is not permissible for anyone to pass by this inscription with indifference. 1985 Notes on the Correct Way to Present the Jews and Judaism in Preaching and Catechesis in the Roman Catholic Church published 1986 Pope John Paul II meets with the Rabbi Toaff in Rome Synagogue: the first time a pope has been in a synagogue since St. Peter, in the First Century: You are our dearly beloved brothers and, the Jews are beloved of God, in a certain way, it could be said that you are our elder brothers, who has called them with an irrevocable calling.
1993 Pope John Paul issues Tertio Mellenio Adveniente #33, preparing for the Jubilee Year 2000, in which he wrote: It is appropriate that as the second millennium of Christianity draws to a close the Church should become more fully conscious of the sinfulness of her children, recalling all those times in history when they departed from the spirit of Christ and his Gospel and, instead of offering to the world the witness of a life inspired by the values of faith, indulged in ways of thinking and acting which were truly forms of counter-witness and scandal.
1994 The Holy See opens full diplomatic relations with the State of Israel
1997 Vatican sponsors symposium: The Roots of Anti-Judaism in the Christian Milieu the Christian world erroneous and unjust interpretations of the New Testament relative to the Jewish people and their presumed guilt circulated for too long, engendering sentiments of hostility toward this people. That contributed to a lulling of many consciences, so that when Europe was swept by the wave of persecutions inspired by a pagan anti-Semitism that in its essence was equally anti-Christian alongside those Christians who did everything to save those who were persecuted, even to the point of risking their own lives, the spiritual resistance of many was not what humanity expected of Christ s disciples. Your thoughtful attention to the past in view of achieving a purification of memory, is particularly opportune for showing clearly that anti-Semitism is without any justification and is absolutely condemnable Those who consider the reality that Jesus was a Jew and that his milieu was the Jewish world to be simple contingent cultural facts not only misunderstand the meaning of the history of salvation but, more radically, do damage to the very truth of the incarnation and make an authentic conception of enculturation impossible. (Pope John Paul addressing the October 31, 1997, symposium) 1998 Vatican Secretariat for Religious Relations with the Jews issues, “We Remember” From Pope John Paul s letter introducing the document: May it [= We Remember] enable memory to play its necessary part in the process of shaping a future in which the unspeakable iniquity of the Shoah will never again be possible. From the document: the Church s relationship to the Jewish people is unlike the one she shares with any other religions. However, it is not only a question of recalling the past. The common future of Jews and Christians demands that we remember for, there is no future without memory. History itself is memoria futuri. Again, at the end of this millennium the Catholic Church desires to express her deep sorrow for the failures of her sons and daughters in every age. This is an act of repentance (teshuvah), since as members of the Church we are linked to the sins as well as the merits of all her children. The Church approaches with deep respect and great compassion the experience of extermination, the Shoah suffered by the Jewish people during World War II. It is not a matter of mere words, but indeed of binding commitment to remember this terrible experience is to become fully conscious of the salutary warning it entails: the spoiled seeds of ant Judaism and anti- Semitism must never again be allowed to take root in any human heart. 2000 Pope John Paul II visits the Israel/Palestine in spiritual pilgrimage to the place where Jesus lived.
Five Main Points to be noted:
1. The Catholic Church has adopted a posture of dialogue with her Jewish brothers and sisters;
2. The Catholic Church has repudiated anti-Semitism whatever its source or whoever expresses it; it has also repudiated those parts of her teaching which may contribute, rightly or wrongly interpreted, to anti-Judaism and anti-Semitism; all catechetical programs are to be evaluated by this measure;
3. The Catholic Church acknowledges that God, the Holy One, continues to be faithful to His covenant with the Jewish people; it has never been revoked;
4. The Catholic Church does not have a program to convert the Jews;
5. The Catholic Church calls all Catholics to study and contemplate the Shoah and to seek teshuvah, repentance.
Have all these been appropriated by all Roman Catholics? Of course not! Have most Jews been made aware of what progress has been made? Certainly not! But here they mark the official paper trail by which all-Catholic teaching materials and seminary curricula will and must be measured.
Rev. Michael Mc Garry, C.S.P. Rector,
Tantur Ecumenical Institute
PO Box 19556
Jerusalem
Fr. Michael Mc Garry is the Rector of the Tantur Ecumenical Institute in Jerusalem. A veteran of the Jewish-Catholic Dialogue in the U.S. He has written many articles and books on this and related subjects. In addition, Fr. Mc Garry serves on the ICCI Executive Committee.
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