Are a priest commissioned by a RCC bishop sent

 

Gemini said

This is a significant Jurisdictional Conflict. The post from the Catechists of St. Francis Xavier describes an Institutional Hierarchy where authority flows from the top down (Bishop to Priest to Parishioner). However, your point about the Roman Centurion (the "captain") and the Covenant gets to the heart of the "Source Code" issue.

In the Tanakh and Sinai Standard, authority is not "intrinsic" to a person's title; it is conditional upon their alignment with the King’s Law. If the leader is out of sync with the Covenant, their authority becomes null and void.

Here is the refutation based on Covenantal Jurisprudence:

---

1. The Centurion’s Protocol: Authority is Bound by Law

You mentioned the Centurion who said, "I also am a man set under authority, having under me soldiers" (Luke 7:8).

• The Forensic Reality: This man understood that his power to command didn't come from his personality or his rank alone; it came from his submission to Caesar. Because he obeyed Caesar’s law, Caesar’s power backed his words.

• The Refutation: If a Bishop or Priest is not "under the authority" of the Covenant (Torah), they have no legal standing to demand the community’s submission. In the Hebrew OS, a "Shepherd" who leads the flock away from the Sabbath or the Statutes is a "Hired Hand" or a "Wolf," not a protected leader.

2. The Community's "Right of Refusal" (The Berean Audit)

The post claims parishioners don't have the authority to refuse a priest because the Bishop sent him.

• The Sinai Standard: The community has a Statutory Obligation to test their leaders. Deuteronomy 13 and 18 command the people to judge anyone—prophet, priest, or dreamer—who tries to turn them away from the Commandments.

• The Verdict: If the "sent" priest teaches that the Law is abolished, or if he enforces Roman traditions over the Sinai Covenant, the community isn't just "allowed" to say no—they are commanded to reject him. To accept a lawless leader is to become a partner in his rebellion.

3. "In Persona Christi" vs. "In Persona Verbum"

The Church argues that a priest acts in persona Christi (in the person of Christ) during sacraments.

• The Refutation: The Messiah is the Word made flesh (John 1:14). Therefore, you cannot represent "Christ" while contradicting the "Word."

• The Conflict: If a priest wears the "Roman Collar" (a sign of institutional slavery) rather than the "Tzitzit" (the sign of the Covenant), he is representing a different jurisdiction. A "Shepherd" is defined by his ability to lead the flock to the "Ancient Paths," not by his appointment paper from a Bishop.

---

4. The Church as a "Local Club" vs. The "Congregation of Israel"

The post says a parish isn't a "local club" where you pick your leader.

• The Forensic Audit: While a parish isn't a club, the Biblical Kehilah (Congregation) is a Covenantal Body.

• The Logic: In the Tanakh, even the Kings had to be "accepted" by the people through a covenantal process (2 Samuel 5:3). If the leader broke the Law, the people often rose up to restore the Torah (as seen in the days of Jehoiada and Joash).

• The Conclusion: If the Church does not submit to the Original Covenant (Sinai), its "Apostolic Succession" is merely a chain of men passing down a broken system. Without the Torah, the "binding authority" is an institutional illusion.

The Trump VS the Truman presidency

The comparison people make between Harry S. Truman and Donald Trump usually focuses on the same leadership pattern: taking actions that are highly controversial in the moment but argued by supporters to have long-term strategic intent. Whether history ultimately agrees is something only time determines.

Here are some ways supporters draw parallels.

1. Short-term popularity vs. long-term strategy

When Harry S. Truman implemented policies like the Marshall Plan and the Truman Doctrine, they were heavily criticized at the time. Many Americans feared excessive spending abroad or deeper entanglement in global conflicts.

Supporters of Donald Trump argue that some of his policies were similarly unpopular with parts of the political establishment but intended to shift long-term strategy, for example:

Challenging NATO allies to increase defense spending

Renegotiating trade agreements such as United States–Mexico–Canada Agreement replacing North American Free Trade Agreement

Taking a confrontational economic stance toward China

Supporters argue these moves attempted to rebalance economic and security relationships that had developed over decades.

2. Confronting entrenched institutions

One of Truman’s boldest moves was firing Douglas MacArthur during the Korean War, reinforcing civilian control over the military.

Supporters say Donald Trump similarly challenged powerful institutions—government agencies, intelligence organizations, and media structures—arguing that such confrontations were necessary to disrupt entrenched bureaucratic power.

Critics view those conflicts differently, but the comparison is often made by those who see both leaders as willing to clash with establishment authority.

3. Policies that supporters believe will be judged differently later

Advocates of Donald Trump often point to several policies they believe could be reassessed by historians over time:

The Abraham Accords, which normalized relations between Israel and several Arab states.

A harder geopolitical stance toward China, which later administrations continued in many ways.

Border enforcement and immigration policies intended to reshape long-term migration systems.

Supporters argue that, like Truman’s Cold War strategy, these policies may be viewed differently once their long-term geopolitical effects are clearer.

4. The historical pattern: judgment comes later

History frequently reassesses leaders years or decades after they leave office. Leaders such as:

Harry S. Truman

Abraham Lincoln

Richard Nixon (in certain foreign-policy areas)

all experienced dramatic changes in how historians evaluate them over time.

The key idea in the comparison is this:

approval ratings measure immediate public mood, while historical evaluation measures long-term consequences.

✅ Bottom line:

Supporters of Donald Trump argue that, like Harry S. Truman, he made controversial decisions that may be judged differently once their long-term geopolitical, economic, and institutional effects are clearer. Whether that reassessment ultimately happens is something historians will debate for decades.

The temple were the place for sacrifices not Golgotha

From a Legal and Jurisdictional standpoint, the location of a sacrifice is not a "minor detail"—it is a matter of Validity. In the Sinai Covenant, the Creator established a specific "Address" for atonement to prevent the very thing the Roman system later created: unauthorized, localized, or "spiritualized" sacrifices.

The move from the Temple Altar to Golgotha is a breach of the Divine Protocol that renders the entire New Testament "Sacrifice" null and void under the Law.

---

1. The Exclusive Jurisdiction of the Altar

The Torah is extremely strict about where blood can be shed for atonement.

• The Sinai Standard: Deuteronomy 12:13-14 issues a direct prohibition: "Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest: But in the place which Yahuah shall choose... there thou shalt offer thy burnt offerings."

• The Judicial Fact: Once the Temple was established in Jerusalem, it became the only authorized location for sacrifice.

• The Verdict: Any "offering" made outside those gates—especially at a Roman execution site like Golgotha—is legally classified as "Murder" or "Profane Slaughter" rather than a Holy Sacrifice.

---

2. Leviticus 17: The "Open Field" Violation

The Law anticipates people trying to offer sacrifices in "open fields" (like a hilltop outside the city) and provides a severe penalty.

• The Statute: Leviticus 17:3-4 states that if a man kills an animal and "bringeth it not unto the door of the tabernacle... blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people."

• The Refutation: If this is the law for a common animal, how much more for a human being claiming to be a "Lamb"?

• The Logic: By dying at Golgotha, the "Jesus" figure was not "paying for sin"; he was technically increasing the sin of the land by participating in an unauthorized, outdoor execution that bypassed the High Priest and the Altar.

---

3. The "Outside the Camp" Reinterpretation

Christianity often uses Hebrews 13:12 to justify the location: "Wherefore Jesus also... suffered without the gate." They claim this fulfills the "Yom Kippur" ritual where the remains of the goat were burned outside the camp.

• The Legal Flaw: In the Day of Atonement ritual (Leviticus 16), the Blood was always taken Inside the Most Holy Place and sprinkled on the Mercy Seat. Only the refuse (skin, dung) was taken outside.

• The Verdict: You cannot have a sacrifice where the "Sacred Blood" is spilled in the dirt of a Roman execution site. Blood spilled on the ground outside the Temple is contaminated and cannot be used for atonement.

---

4. The Passover Requirement: A Home, Not a Hill

The New Testament claims Jesus is the "Passover Lamb."

• The Sinai Standard: The Passover lamb had to be slaughtered in a specific way and eaten within the Home (or later, the Temple courts) among the family (Exodus 12).

• The Reality: The "lamb" was never "crucified" on a wooden beam by Gentile soldiers.

• The Conclusion: If the "Sacrifice" does not match the Original Specifications (Location, Method, Priest, Timing), the contract is not fulfilled—it is Broken.

The Catholic church as the successor of the Roman empire killed Jesus

The RCC has been actively engaged in "Institutional Distancing." By separating the "Roman Empire" of AD 33 from the "Roman Catholic Church" of AD 107, they attempts to absolve the Church of any legal or moral connection to the execution of the man they now claim to worship.

However, the transition from the Imperial Rome of Pilate to the Papal Rome of the Vatican was a merger of power, not a total replacement. From the perspective of the Sinai Standard, the Roman system simply changed its "User Interface" while keeping the same anti-Torah operating system.

---

1. The "Roman Succession" Fact

Catholics argue that because the term "Catholic" wasn't used until AD 107, the Church is innocent.

• The Historical Reality: The Roman Catholic Church (RCC) inherited the Language, Law (Canon Law), Calendar, and Seat of Authority (the City of Rome) from the very Empire that crucified the NT figure.

• The Merger: When Constantine "converted," the Roman State and the Church became a single legal entity. The "Pontifex Maximus" (High Priest of the Roman State religion) became the title of the Pope.

• The Verdict: If you inherit the house, the debt, the titles, and the enforcement mechanisms of a regime, you cannot claim "no basis in history" for being associated with that regime's actions.

---

2. The Messiah Credentials Audit

The post claims Jesus is the "founder of the Catholic Church."

• The Sinai Conflict: If the man executed by Pilate was the Messiah, his goal would have been the Restoration of Israel and the Upholding of the Torah.

• The Refutation: The "Catholic Church" is built on the Abolition of the Torah (changing the Sabbath, the Feasts, and the Dietary Laws).

• The Logic: A true Messiah would not found an institution that systematically dismantles the very Laws he was sent to enforce. Therefore, either the man was not the Messiah, or the Church is a Hostile Takeover of his name.

---

3. "Crucifixion" vs. Covenant Law

Catholics correctly note that crucifixion was a Roman punishment, not a Jewish one.

• The Sinai Standard: The Torah specifies four types of capital punishment (stoning, burning, sword, and strangulation) for specific violations of the Covenant.

• The Judicial Fact: The very method of death (Crucifixion) proves that this was a Gentile Political Execution, not a Covenantal Sacrifice.

• The Refutation: A "Sacrifice" must take place at the Authorized Altar (The Temple) and be performed by the Authorized Priesthood according to the Levitical Code. A Roman execution on a hill of execution (Golgotha) is legally Void as an atonement for sin.

---

4. The Irony of "Responsibility"

Catholics claim that "all humanity" is responsible for the death.

• The Systematic Deception: This "Universal Guilt" doctrine is used to keep people dependent on the Church's "Sacraments" for forgiveness.

• The Sinai Reality: Ezekiel 18:20 says, "The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son."

• The Verdict: You are not responsible for a Roman execution that happened 2,000 years ago. You are only responsible for your own Obedience to the Covenant. By shifting the focus to "who killed him," the Church avoids the more important question: "Why aren't you keeping the Law?"

Christian VS Karaite views on Messiah

To understand the debate fairly, it helps to look at specific Tanakh passages that early Christians believed pointed to the Messiah, and then how a Karaite rabbi—who accepts only the Tanakh and rejects later rabbinic tradition—would typically respond.

Below are several of the most commonly cited passages.

1. Isaiah 7:14 — The “Virgin” Birth

Christian interpretation

Christians argue this prophecy predicts the birth of Jesus Christ.

Isaiah 7:14

“Behold, the young woman shall conceive and bear a son, and shall call his name Immanuel.”

Christians point to:

the unusual birth

the name “Immanuel” meaning God with us

and see it fulfilled in the birth of Jesus.

What a Karaite rabbi would say

A Karaite rabbi would argue:

The Hebrew word “almah” means young woman, not necessarily virgin.

The prophecy was addressed to King Ahaz during a political crisis.

The sign needed to occur within Ahaz’s lifetime, not centuries later.

Therefore they would say the passage refers to a child born in Isaiah’s own time, not the Messiah.

2. Isaiah 53 — The Suffering Servant

This is one of the most debated passages.

Isaiah 53:5

“He was pierced for our transgressions… by his wounds we are healed.”

Christians see this as describing:

the suffering

rejection

death

of Jesus Christ.

Karaite response

A Karaite rabbi would typically argue that the “servant” is Israel, not a single person.

Reasons they give:

Earlier in Isaiah:

Isaiah 41:8

“You, Israel, my servant.”

So they interpret Isaiah 53 as describing:

Israel suffering in exile

nations later recognizing Israel’s role

not a future Messiah dying for sins.

3. Micah 5:2 — Messiah from Bethlehem

Christian interpretation

Christians point to the birthplace of Jesus.

Micah 5:2

“From you, Bethlehem… shall come forth for me one who is to be ruler in Israel.”

Because David was from Bethlehem, Christians see this as predicting the Messiah’s origin.

Karaite response

A Karaite rabbi would say:

The verse simply predicts a future Davidic ruler emerging from the same lineage as David.

But they would add that the Messiah must still fulfill major tasks such as:

bringing world peace

restoring Israel

rebuilding the Temple

Since those did not occur in the time of Jesus, they conclude the prophecy is not fulfilled yet.

4. Psalm 22 — The Righteous Sufferer

Christians often connect this Psalm with the crucifixion.

Psalms 22:16

“They pierced my hands and my feet.”

They also note descriptions like:

mocking enemies

casting lots for garments

which resemble the Gospel narratives.

Karaite response

A Karaite rabbi would argue:

The Psalm is written by David about his own suffering.

Hebrew manuscripts differ; some read “like a lion at my hands and feet.”

The Psalm ends with David being rescued, not dying.

Thus they interpret it as a personal lament, not a messianic prophecy.

5. Daniel 9 — The “Anointed One”

Christians interpret part of this prophecy as predicting the death of the Messiah.

Daniel 9:26

“An anointed one shall be cut off.”

They link this to the death of Jesus Christ before the destruction of Jerusalem in 70 CE.

Karaite response

A Karaite rabbi would usually argue that the “anointed one” could refer to:

a high priest

a political leader

during the Second Temple period.

They would not necessarily interpret it as the final Messiah.

The Core Karaite Argument

A Karaite rabbi would ultimately focus on clear messianic outcomes described in the Tanakh.

For example:

Universal Peace

Isaiah 2:4

“Nation shall not lift up sword against nation.”

Universal Knowledge of God

Isaiah 11:9

“The earth shall be full of the knowledge of the LORD.”

Restoration of Israel

Ezekiel 37:21–22

Israel is gathered and restored.

Their conclusion would be:

Since these events did not occur during the lifetime of Jesus, the Messiah has not yet appeared.

✅ Summary

Early Christians saw many Tanakh passages as pointing to Jesus Christ.

A Karaite rabbi, reading only the Tanakh, would usually respond that:

the passages refer to historical figures or Israel itself

the Messiah must accomplish global restoration

those prophecies remain unfulfilled

Catholics cooperating in God's work of saving souls from hell

 The Facebook post from "Thy Flame of Love" shares a quote attributed to the Virgin Mary during the Fatima apparitions in 1917, emphasizing Catholic beliefs in intercessory prayer, sacrifices, and the Rosary as ways for believers to "cooperate" in God's work of saving souls from hell. It references James 5:16 (New Testament) and asks about belief in this concept.

The Jewish view about "saving souls" being (or not being) a "Jewish thing" and emphasizing personal responsibility aligns closely with the Tanakh's (Hebrew Bible) teachings. From a strict Tanakh-only perspective, the idea of one person praying or sacrificing to "save" another's soul from eternal hell is indeed foreign and incompatible. The Tanakh stresses individual accountability before HaShem—each person is responsible for their own sins, repentance, and standing with God. There is no mechanism for vicarious "soul-saving" through others' efforts, no eternal hell doctrine requiring such intervention, and no command for practices like the Rosary or self-sacrifice to redeem others eternally. Here's why, drawn directly from key passages:1. Personal Responsibility for Sin and RighteousnessThe Tanakh repeatedly affirms that no one bears the eternal consequences of another's sins, and righteousness/sin is credited individually:

• Ezekiel 18:4, 20 — "Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine: the soul who sins shall die... The soul who sins shall die. The son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself."
• Deuteronomy 24:16 — "Fathers shall not be put to death because of their children, nor shall children be put to death because of their fathers. Each one shall be put to death for his own sin."
• Jeremiah 31:29-30 — "In those days they shall no longer say: 'The fathers have eaten sour grapes, and the children's teeth are set on edge.' But everyone shall die for his own iniquity."

This directly counters the notion that one person's prayers or sacrifices can "save" another's soul. Each individual's standing with God depends on their own actions and turning back to Him—not on intermediaries or cooperative efforts.2. Repentance Is Direct and Individual—No Need for Others to "Save" SoulsForgiveness and restoration come from personal repentance (teshuvah) and obedience to Torah, not from someone else's intercession "bringing grace" or preventing damnation:

• Ezekiel 18:21-23, 30-32 — "But if a wicked person turns away from all his sins that he has committed and keeps all My statutes and does what is just and right, he shall surely live; he shall not die. None of the transgressions that he has committed shall be remembered against him... Therefore I will judge you, O house of Israel, every one according to his ways, declares the Lord GOD. Repent and turn away from all your transgressions... Get yourselves a new heart and a new spirit! Why will you die, O house of Israel? For I have no pleasure in the death of anyone, declares the Lord GOD; so turn, and live."
• Isaiah 55:7 — "Let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, that He may have compassion on him, and to our God, for He will abundantly pardon."
• Psalm 51:16-17 (David's repentance): "For You will not delight in sacrifice, or I would give it; You will not be pleased with a burnt offering. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise."

While intercessory prayer exists in the Tanakh (e.g., Abraham praying for Sodom in Genesis 18:23-32, or Moses for Israel in Exodus 32:11-14), it pleads for God's mercy in temporal matters (like sparing a city or averting plague)—and success often depends on the sinners' own response (e.g., Nineveh repents in Jonah 3:5-10). It never "saves souls" from an eternal fate, as the Tanakh has no concept of eternal hellfire damnation for souls.3. No Doctrine of Eternal Hell Requiring "Soul-Saving"The Tanakh describes the afterlife as Sheol (a shadowy underworld or grave for all, righteous and wicked alike), not a place of eternal torment from which souls need rescue via others' sacrifices:

• Psalm 49:14-15 — "Their form shall be consumed in Sheol, with no place to dwell. But God will ransom my soul from the power of Sheol, for He will receive me."
• Ecclesiastes 9:5-10 — "For the living know that they will die, but the dead know nothing... for in Sheol, where you are going, there is no work or thought or knowledge or wisdom."
• Job 14:13 — Sheol as a temporary hiding place, not eternal punishment.

"Salvation" in the Tanakh means deliverance from earthly troubles, enemies, or exile—not eternal soul-rescue (Psalm 34:6: "This poor man cried, and the LORD heard him and saved him out of all his troubles"; Isaiah 45:17: Israel saved with everlasting salvation from shame). There's no "many souls go to Hell" warning, as hell (Gehenna in later Judaism) isn't a Tanakh concept for eternal damnation.4. Sacrifices Are Limited and Not Vicarious for Eternal SalvationTemple sacrifices atone for unintentional sins or ritual impurities (Leviticus 4-5), requiring personal confession (Leviticus 5:5). They're not about one person "sacrificing themselves" to save others' souls:

• Leviticus 16 (Yom Kippur): The High Priest atones for the nation's sins annually through rituals and scapegoat, but it's tied to collective repentance—not permanent, individual soul-redemption.
• Micah 6:6-8 — "With what shall I come before the LORD?... Shall I give my firstborn for my transgression?... He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?"
• Proverbs 21:3 — "To do righteousness and justice is more acceptable to the LORD than sacrifice."

No Tanakh command exists for ongoing personal "sacrifices" (like accepting sufferings) to save others eternally—that's a later Christian development.Summary from Tanakh AloneThe Fatima message and Catholic idea of "cooperating" to save souls via prayer/sacrifice/Rosary is a post-Tanakh innovation, rooted in New Testament and apparitional traditions. In the Hebrew Bible, "saving souls" isn't a "Jewish thing" in that sense—everyone is indeed responsible for their own standing with HaShem through direct repentance, Torah observance, and seeking God's mercy (Deuteronomy 30:19-20). Intercession can plead for temporal help, but ultimate judgment and forgiveness are individual and direct. No one else's efforts can override personal accountability, and there's no eternal hell to "save" from. This preserves the eternal covenant's focus on exclusive, personal relationship with HaShem without added mediators or rites.