Israel-Vatican Relations Since the Signing of the Fundamental Agreement By David RosenFundamental Agreement • October 22nd, 2020
The historic Fundamental Agreement between the State of Israel and the Holy See, concluded at the end of 1993, involved three relationships. The immediate result of the Agreement was the normalization of relations between the Holy See and the State of Israel that led to the exchange of Ambassadors four months later. Secondly, as the Preamble of the Agreement indicates1, the accord took place within the wider context of Catholic-Jewish reconciliation on which it undoubtedly had a profoundly positive impact in turn. Indeed, for many Jews especially in Israel, the diplomatic normalization served as testimony and proof of the genuineness of the transformation in theological attitudes and teaching that had taken place over the previous thirty years.2 The third relationship addressed by the majority of the articles in the Fundamental Agreement, concerns the relationship between the Catholic Church in Israel and the State.
FUNDAMENTAL AGREEMENT BETWEEN THE HOLY SEE AND THE STATE OF ISRAELFundamental Agreement • March 19th, 2015
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;
FUNDAMENTAL AGREEMENT ---------------------Fundamental Agreement • June 2nd, 1997 • Paradise Color Inc • Wholesale-industrial machinery & equipment
This fundamental agreement stipulate only the basic clauses which shall last for longer period and "MEMORANDUM AGREEMENT" shall be provided separately as an integral part of this fundamental agreement to cover the clause which are not stipulated in this fundamental agreement and may be varied in a short period on Barudan and Macpherson's mutual and amicable discussion.
The Fundamental Agreement -‐ the culmination of Nostra Aetate AJC/Kantor Center Nostra Aetate 50th Anniversary Conference Tel Aviv December 14-‐15, 2015Fundamental Agreement • November 6th, 2020
Shortly after the 1897 Basle Conference, the semi-‐official Vatican periodical (edited by the Jesuits) Civilta Cattolica gave its biblical-‐theological judgement on political Zionism: “1827 years have passed since the prediction of Jesus of Nazareth was fulfilled … that [after the destruction of Jerusalem] the Jews would be led away to be slaves among all the nations and that they would remain in the dispersion [diaspora] until the end of the world.” “According to the Sacred Scriptures, the Jewish people must always live dispersed and wandering among the other nations, so that they may render witness to Christ … by their very existence” .
Passion and Imagination:Fundamental Agreement • February 1st, 2018
Scholarly accounts of the intellectual and artistic relation between W. B. Yeats and Wyndham Lewis have understandably tended to draw upon, in particular, the revised version of Yeats’s philosophical treatise A Vision (1937). There, in ‘A Packet for Ezra Pound’, Yeats explicitly approves, as Hazard Adams describes it, Lewis’s ‘attack on the modernist obsession with flux’ in Time and Western Man (1927).1 Yeats’s siding with Lewis on this front is illuminated by R. F. Foster’s portrayal of how the ageing Irish poet, recovering in early 1928 from his first major health scare, ‘continued to regain his strength, to send entertaining letters to [Olivia] Shakespear, to cogitate about Wyndham Lewis and their “fundamental agreement” about philosophical matters’.2 This key quotation is drawn from Yeats’s letter to Shakespear dated 29 November 1927: ‘I am reading Time and tke Western Man [sic] with ever growing admiration and envy – what energy! – and I am driven back to my reed-pipe. I want you
