Full text of Pope Francis' Interview with 'La Vanguardia'

Vatican City, Jun 13, 2014 / 07:00 am (CNA/EWTN News).- In an interview granted with Spanish-language magazine "La Vanguardia" on Monday, Pope Francis lauded Pius XII for his efforts in saving Jews, discussed Orthodox-Catholic relations, as well as the motivations behind his prayer meeting at the Vatican last Sunday.

Below, please find the full text of his interview in English:

Interview with Pope Francis: “One has to take the secession of a nation with grain of salt.”

“Our world economic system can’t take it anymore,” says the Bishop of Rome in an interview with La Vanguardia. “I’m no illumined one. I didn’t bring any personal projects under my arm.” “We are throwing away an entire generation to maintain a system that isn’t good,” he opines with respect to unemployed youth.

“The persecuted Christians are a concern that touches me very deeply as a pastor. I know a lot about persecutions but it doesn’t seem prudent to talk about them here so I don’t offend anyone. But in some places it is prohibited to have a Bible or teach the catechism or wear a cross… What I would like to be clear on is one thing, I am convinced that the persecution against Christians today is stronger than in the first centuries of the Church. Today there are more Christian martyrs than in that period. And, it's not because of fantasy, it’s because of the numbers."

Pope Francis received us last Monday in the Vatican - a day after the prayer for peace with the presidents of Israel and Palestine - for this exclusive interview with “La Vanguardia.” The Pope was happy to have done everything possible for understanding between Israelis and Palestinians.
Violence in the name of God dominates the Middle East.

It's a contradiction. Violence in the name of God does not correspond with our time. It's something ancient. With historical perspective, one has to say that Christians, at times, have practiced it. When I think of the Thirty Years War, there was violence in the name of God. Today it is unimaginable, right? We arrive, sometimes, by way of religion to very serious, very grave contradictions. Fundamentalism, for example. The three religions, we have our fundamentalist groups, small in relation to all the rest.

And, what do you think about fundamentalism?

A fundamentalist group, although it may not kill anyone, although it may not strike anyone, is violent. The mental structure of fundamentalists is violence in the name of God.

Some say that you are a revolutionary.

We should call the great Mina Mazzini, the Italian singer, and tell her “take this hand, gypsy” and have her read into my past, to see what [she finds]. (He laughs) For me, the great revolution is going to the roots, recognizing them and seeing what those roots have to say to us today. There is no contradiction between [being a] revolutionary and going to the roots. Moreso even, I think that the way to make true changes is identity. You can never take a step in life if it’s not from behind, without knowing where I come from, what last name I have, what cultural or religious last name I have.

You have broken many security protocols to bring yourself closer to the people.

I know that something could happen to me, but it’s in the hands of God. I remember that in Brazil they had prepared a closed Popemobile for me, with glass, but I couldn’t greet the people and tell them that I love them from within a sardine tin. Even if it’s made of glass, for me that is a wall. It’s true that something could happen to me, but let’s be realistic, at my age I don’t have much to lose.  

Why is it important that the Church be poor and humble?

Poverty and humility are at the center of the Gospel and I say it in a theological sense, not in a sociological one. You can't understand the Gospel without poverty, but we have to distinguish it from pauperism. I think that Jesus wants us bishops not to be princes but servants.

What can the Church do to reduce the growing inequality between the rich and the poor?

It’s proven that with the food that is left over we could feed the people who are hungry. When you see photographs of undernourished kids in different parts of the world, you take your head in your hand, it incomprehensible. I believe that we are in a world economic system that isn’t good. At the center of all economic systems must be man, man and woman, and everything else must be in service of this man. But we have put money at the center, the god of money. We have fallen into a sin of idolatry, the idolatry of money.

The economy is moved by the ambition of having more and, paradoxically, it feeds a throwaway culture. Young people are thrown away when their natality is limited. The elderly are also discarded because they don’t serve any use anymore, they don’t produce, this passive class… In throwing away the kids and elderly, the future of a people is thrown away because the young people are going to push forcefully forward and because the elderly give us wisdom. They have the memory of that people and they have to pass it on to the young people. And now also it is in style to throw the young people away with unemployment. The rate of unemployment is very worrisome to me, which in some countries is over 50%. Someone told me that 75 million young Europeans under 25 years of age are unemployed. That is an atrocity. But we are discarding an entire generation to maintain an economic system that can’t hold up anymore, a system that to survive must make war, as the great empires have always done. But as a Third World War can’t be done, they make zonal wars. What does this mean? That they produce and sell weapons, and with this the balance sheets of the idolatrous economies, the great world economies that sacrifice man at the feet of the idol of money, obviously they are sorted. This unique thought takes away the wealth of diversity of thought and therefore the wealth of a dialogue between peoples. Well understood globalization is a wealth. Poorly understood globalization is that which nullifies differences. It is like a sphere in which all points are equidistant from the center. A globalization that enriches is like a polyhedron, all united but each preserving its particularity, its wealth, its identity, and this isn’t given. And this does not happen.

Does the conflict between Catalunya and Spain worry you?

All division worries me. There is independence by emancipation and independence by secession. The independences by emancipation, for example, are American, that they were emancipated from the European States. The independences of nations by secession is a dismemberment, sometimes it’s very obvious. Let’s think of the former Yugoslavia. Obviously, there are nations with cultures so different that couldn’t even be stuck together with glue. The Yugoslavian case is very clear, but I ask myself if it is so clear in other cases. Scotland, Padania, Catalunya. There will be cases that will be just and cases that will not be just, but the secession of a nation without an antecedent of mandatory unity, one has to take it with a lot of grains of salt and analyze it case by case.

The prayer for peace from Sunday wasn’t easy to organize nor did it have precedents in the Middle East nor in the world. How did you feel?

You know that it wasn’t easy because you were there, and much of that achievement is due to you. I felt that it was something that can accidentally happen to all of us. Here, in the Vatican,99% said it would not happen and then the 1% started to grow. I felt that we were feeling pushed towards something that had not occurred to us and that, little by little, started to take shape. It was not at all a political act - I felt that from the beginning - but it was rather a religious act: opening a window to the world.

Why did you choose to place yourself in the eye of the hurricane, the Middle East?

The true eye of the hurricane, due to the enthusiasm that there was, was the World Youth Day in Rio de Janeiro last year. I decided to go to the Holy Land because President Peres invited me. I knew that his mandate would finish this Spring, so I felt obliged, in some way, to go beforehand. His invitation accelerated the trip. I did not think of doing it.

Why is it important for every Christian to visit Jerusalem and the Holy Land?

Because of revelation. For us, it all started there. It is like “heaven on earth.” A foretaste of what awaits us hereafter, in the heavenly Jerusalem.

You and your friend, the Rabbi Skorka, hugged each other in front of the Western Wall. What importance has that gesture had for the reconciliation between Christians and Jews?

Well, my good friend professor Omar Abu, president of the Institute for Inter-religious Dialogue of Buenos Aires, was also at the Wall. I wanted to invite him. He is a very religious man and a father-of-two. He is also friends with Rabbi Skorka and I love them both a lot, and I wanted that that friendship between the three be seen as a witness.

You told me a year ago that “within every Christian there is a Jew.”

Perhaps it would be more correct to say “you cannot live your Christianity, you cannot be a real Christian, if you do not recognize your Jewish roots.” I don’t speak of Jewish in the sense of the Semitic race but rather in the religious sense. I think that inter-religious dialogue needs to deepen in this, in Christianity’s Jewish root and in the Christian flowering of Judaism. I understand it is a challenge, a hot potato, but it can be done as brothers. I pray every day the divine office every day with the Psalms of David. We do the 150 psalms in one week. My prayer is Jewish and I have the Eucharist, which is Christian.

How do you see anti-Semitism?

I cannot explain why it happens, but I think it is very linked, in general, and without it being a fixed rule, to the right wing.  Antisemitism usually nests better in right-wing political tendencies that in the left, right? And it still continues (like this). We even have those who deny the holocaust, which is crazy.

One of your projects is to open the Vatican archives on the Holocaust.

They will bring a lot of light. 

Does it worry you something could be discovered?

What worries me regarding this subject is the figure of Pius XII, the Pope that led the Church during World War II. They have said all sorts of things about poor Pius XII. But we need to remember that before he was seen as the great defender of the Jews. He hid many in convents in Rome and in other Italian cities, and also in the residence of Castel Gandolfo. Forty-two babies, children of Jews and other persecuted who sought refuge there were born there, in the Pope’s room, in his own bed. I don’t want to say that Pius XII did not make any mistakes - I myself make many - but one needs to see his role in the context of the time. For example, was it better for him not to speak so that more Jews would not be killed or for him to speak? I also want to say that sometimes I get “existential hives” when I see that everyone takes it out against the Church and Pius XII, and they forget the great powers. Did you know that they knew the rail network of the Nazis perfectly well to take the Jews to concentration camps? They had the pictures. But they did not bomb those railroad tracks. Why? It would be best if we spoke a bit about everything.

Do you still feel like a parish priest or do you assume your role as head of the Church?

The dimension of parish priest is that which most shows my vocation. Serving the people comes from within me. Turn off the lights to not spend a lot of money, for example. They are things that a parish priest does. But I also feel like the Pope. It helps me to do things seriously. My collaborators are very serious and professional. I have help to carry out my duty. One doesn’t need to play the parish priest Pope. It would be immature. When a head of state comes, I have to receive him with the dignity and the protocol that are deserved. It is true that with the protocol I have my problems, but one has to respect it.

You are changing a lot of things. Towards what future are these changes going?

I am no illumined one. I don’t have any personal project that I’ve brought with me under an arm, simply because I never thought that they were going to leave me here, in the Vatican. Everyone knows this. I came with a little piece of luggage to go straight back to Buenos Aires. What I am doing is carrying out what we cardinals reflected upon during the General Congregations, that is to say, in the meetings that, during the conclave, we all maintained every day to discuss the problems of the Church. From there come reflections and recommendations. One very concrete one was that the next Pope had to count on an external council, that is, a team of assessors that didn’t live in the Vatican.

And you created the so-called Council of Eight.

They are eight cardinals from all the continents and a coordinator. They gather every two or three months here. Now, the first of July we have four days of meetings, and we are going to be making the changes that the very cardinals ask of us. It is not obligatory that we do it but it would be imprudent not to listen to those who know.

You have also made a great effort to become closer to the Orthodox Church.

The invitation to Jerusalem from my brother Bartholomew was to commemorate the encounter between Paul VI and Athenagoras I 50 years ago. It was an encounter after more than a thousand years of separation. Since the Second Vatican Council, the Catholic Church has made efforts to become closer and the Orthodox Church has done the same. some orthodox churches are closer than others. I wanted Bartholomew to be with me in Jerusalem and there emerged the plan to also come to the Vatican to pray. For him it was a risky step because they can throw it in his face, but this gesture of humility needed to be extended, and for us it's necessary because it's not conceivable that we Christians are divided, it's a historical sin that we have to repair.

In the face of the advance of atheism, what is your opinion of people who believe that science and religion are mutually exclusive?  

There was a rise in atheism in the most existential age, perhaps Sartrian. But after came a step toward spiritual pursuits, of encounter with God, in a thousand ways, not necessarily the traditional religions. The clash between science and faith peaked in the Enlightenment, but that is not so fashionable today, thank God, because we have all realized the closeness between one thing and the other. Pope Benedict XVI has a good teaching about the relation between science and faith. In general lines, the most recent is that the scientists are very respectful with the faith and the agnostic or atheist scientist says, “I don’t dare to enter that field.”

You have met many Heads of State.  

Many have come and it’s an interesting variety. Each one has their personality. What has called my attention is the cross made between young politicians, whether they are from the center, the left or the right. Maybe they talk about the same problems but with a new music, and this I like, this gives me hope because politics is one of the more elevated forms of love, of charity. Why? Because it leads to the common good, and a person who, [despite] being  able to do it, does not get involved in politics for the common good, is selfish; or that uses politics for their own good, is corrupt. Some fifteen years ago the French bishops wrote a pastoral letter reflecting on the theme “Restoring Politics.” This is a precious text that makes you realize all of these things.

What do you think of the renunciation of Benedict XVI?

Pope Benedict has made a very significant act. He has opened the door, has created an institution, that of the of the eventual popes emeritus. 70 years ago, there were no emeritus bishops. Today how many are there? Well, as we live longer, we arrive to an age where we cannot go on with things. I will do the same as him, asking the Lord to enlighten me when the time comes and that he tell me what I have to do, and and he will tell me for sure.

You have a room reserved in a retirement home in Buenos Aires.  

Yes, its a retirement house for elderly priests. I was leaving the archdiocese at the end of last year and and had already submitted my resignation to Benedict XVI when I turned 75. I chose a room and said “I want to come to live here.” I will work as a priest, helping the parishes. This is what was going to be my future before being Pope.  

I am not going to ask you whom you support in the World Cup….

Brazilians asked me to remain neutral (he laughs) and I  keep my word because Brazil and Argentina are always antagonistic. 

How would you like to be remembered in history?

I have not thought about it, but I like it when someone remembers someone and says: “He was a good guy, he did what he could. He wasn’t so bad.” I’m OK with that.

Read more:

http://www.lavanguardia.com/internacional/20140612/54408951579/entrevista-papa-francisco.html#ixzz34VC9wXkh  

This text was translated from the original Spanish by CNA's Alan Holdren, Estefania Augirre and Elise Harris.

Zionism occupier

Simin Rafati writes:

Judaism Rejects Zionism (Photo credit: danny.hammontree)

Iran's Armenians, Assyrians, Jews and Zoroastrians have members in the parliament which is rarely, if any, seen in countries with Christian majority (needless to say I mean representing Islam and not being Muslim but standing for other political parties).
Judaism has always been separated from Zionism at least since the 1979 revolution and it is Zionism which is considered as occupier, militarist, and a defamation to even Judaism, which is hardly a position for Iran only. Even archbishop Desmond Tutu who experienced apartheid himself was surprised by the Israeli apartheid. Judism is respected as other true religions.
Last but not least, Iran's religion was Shi'ism in the time of the Shah too while with the 1979 revolution people chose for a religious regime. I hope that other countries and those carrying out pew researches can recognize the democratic right of the Iranian people for their choice.

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Jew refering to be religious or to be a people

Not only the Catholic church faces lots of people who do not want to be active in their 'faith' or who perhaps still take part in certain traditional feasts, like child-baptism, first and second communion, but really do not believe in any God or would ever read the Bible.

In Belgium we still do have a very active Jewish community but everywhere in the world we also notice people who call themselves Jew but have no interest in any god whatsoever.

In the United States the number of nonreligious Jews is rising. When you would go around and ask passers by how active they are in their religion, you probably would find many who are not religious at all. According to a new survey of the Pew Research Center's Religion & Public Life Project more than one in five so called Jews, saying they are not affiliated with a religion.

The size of the U.S. Jewish population has been a matter of lively debate among academic experts for more than a decade. Because the Pew Research survey involves a representative sample of Jews, rather than a census of all American Jews, it cannot definitively answer the question. However, data from the survey can be used to derive a rough estimate of the size of the U.S. Jewish population. Perhaps even more valuably, the survey illuminates the many different ways in which Americans self-identify as Jewish or partially Jewish, and it therefore provides a sense of how the size of the population varies depending on one’s definition of who is a Jew.

If Jewish refers only to people whose religion is Jewish (Jews by religion), then the survey indicates that the Jewish population currently stands at about 1.8% of the total U.S. adult population, or 4.2 million people. If one includes secular or cultural Jews – those who say they have no religion but who were raised Jewish or have a Jewish parent and who still consider themselves Jewish aside from religion – then the estimate grows to 2.2% of American adults, or about 5.3 million. For the purposes of the analysis in this report, these two groups make up the “net” Jewish population.

In traditional Jewish law (halakha), Jewish identity is passed down through matrilineal descent, and the survey finds that about 90% of Jews by religion and 64% of Jews of no religion – a total of about 4.4 million U.S. adults – say they have a Jewish mother. Additionally, about 1.3 million people who are not classified as Jews in this report (49% of non-Jews of Jewish background) say they have a Jewish mother.  {Since 1983, the Reform movement formally has embraced a more expansive definition of who is a Jew, accepting children born of either a Jewish father or a Jewish mother if the children are raised Jewish and engage in public acts of Jewish identification, such as acquiring a Hebrew name, studying Torah and having a bar or bat mitzvah. See the Reform movement’s March 15, 1983, Resolution on Patrilineal Descent.}

Jewish leaders say the new survey spotlights several unique obstacles for the future of their faith. You can wonder when even among religious Jews, most of them say it's not necessary to believe in God to be Jewish, and less than one in three say religion is very important to their lives. Like in Catholicism and protestantism in the Western World, the people living in a luxury world are more interested in material wealth than in spiritual richness.

Though Greg Smith, director of religious surveys for the Pew Research Center says:

"The fact that many Jews tell us that religion is not particularly important to them doesn't mean that being Jewish is not important to them."

The long-term decline in the Jewish by religion share of the population results partly from differences in the median age and fertility of Jews compared with the public at large. As early as 1957, Jews by religion were significantly older and had fewer children than the U.S. population as a whole. At that time, the median age of Jews older than age 14 was 44.5 years, compared with 40.4 years among the population as a whole, and Jewish women ages 15-44 had 1.2 children on average, compared with 1.7 children among this age group in the general public. {The 1957 Current Population Survey results were published in Goldstein, S. 1969. “Socioeconomic Differentials Among Religious Groups in the United States.” American Journal of Sociology, volume 74, issue 6, pages 612-631, and Mueller, S. A., and Lane, A. V. 1972. “Tabulations from the 1957 Current Population Survey on Religion: A Contribution to the Demography of American Religion.” Journal for the Scientific Study of Religion, volume 11, issue 1, pages 76-98. Unfortunately, raw data from the 1957 survey were destroyed, so it is not possible to reanalyze them using the various age categories used in the new survey. In the 1957 survey, completed interviews were obtained for roughly 35,000 households.}

Today, Jews by religion still are considerably older than U.S. adults as a whole, although they are similar to the general public in the number of children ever born. (See discussion of median age and fertility in the Age and Fertility sections in Chapter 2.)

Since 2000, the share of American adults who say their religion is Jewish has generally ranged between 1.2% and 2% in national surveys. 
The estimate from the new Pew Research survey that there are approximately 5.3 million “net” Jewish adults and 1 million children who are being raised exclusively as Jewish (or 1.3 million children being raised at least partly Jewish) falls roughly in the middle of these prior estimates – somewhat higher than DellaPergola’s numbers, somewhat lower than the Dashefsky-Sheskin figure and fairly close to the Saxe-Tighe estimates.

The estimate that Jews by religion make up 1.8% of U.S. adults also is consistent with the results of Pew Research surveys over the past five years and close to the findings of other recent national surveys (such as Gallup polls and the General Social Surveys conducted by the independent research organization NORC at the University of Chicago) that use similar, close-ended questions about religious affiliation. {A close-ended question provides the respondent with a list of possible responses to choose from. Pew Research’s typical wording is: “What is your present religion, if any? Are you Protestant, Roman Catholic, Mormon, Orthodox such as Greek or Russian Orthodox, Jewish, Muslim, Buddhist, Hindu, atheist, agnostic, something else or nothing in particular.” Other studies, such as the National Jewish Population Surveys (NJPS) and American Religious Identification Surveys (ARIS) have used open-ended questions about religious affiliation – offering no specific response options – and the results therefore are not directly comparable. Open-ended questions about religious affiliation tend to find smaller numbers of Jews by religion. See, for example, Schulman, M. A., chair. NJPS 2000-2001 Review Committee. 2003. “National Jewish Population Survey 2000-2001: Study Review Memo;” and Tighe, E., Saxe, L., and Livert, D. 2006. “Research synthesis of national survey estimates of the U.S. Jewish population,” presented at the 61st Annual Conference of the American Association for Public Opinion Research.}


In aggregated Pew Research polling, the Jewish by religion share of the population has ranged in recent years between 1.5% (in 2009) and 1.9% (in 2010). GSS estimates have ranged from 1.5% (in 2012) to 1.7% (in 2008). Combining its own surveys conducted since 2008, Pew Research finds that a weighted average of 1.7% of U.S. adults identify as Jews by religion, while the GSS and Gallup find 1.6% identifying as Jews by religion.

According to the survey, a full 16 percent of Orthodox Jews “attend non-Jewish religious services at least a few times a year.” The proportion is identical for Modern Orthodox Jews and what the survey describes as “ultra-Orthodox Jews” — 15 percent for both sub-groups. Shockingly, that’s slightly higher than the proportions of Reform Jews (15 percent) and non-denominational Jews (12%) who report attending non-Jewish religious services with similar frequency.

Jane Eisner, editor-in-chief of the Jewish Daily Forward, said she is not surprised that the study found relatively low interest in Jewish religious beliefs.
"We are a people very much defined by what we do, rather than what we believe," she said.
But Eisner said she is concerned that millennials are less likely to donate to Jewish charities, care strongly about Israel or belong to Jewish groups.
"It's great that these non-religious Jews feel pride in being Jewish," Eisner said. "What worries me is their tenuous ties to the community."

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Dead Sea scrolls at Drents Museum in Assen

English: Dead Sea Scroll - part of Isaiah Scroll (Isa 57:17 - 59:9), 1QIsa b (Photo credit: Wikipedia)

The Dead Sea scrolls very rarely travel outside Israel, but they represent one of the major archeological discoveries of the last century. Since they were first found around sixty years ago, they have yielded ground breaking new scholarship. Many of the interpretations and reconstructions are heavily discussed and contested. Not only do they contest previously held insights among scholars, but they also give new insights into two of the major religious traditions: Christianity and Judaism. Themes include the nature of Judaism at the time, the nature of the community of people living at Qumran, but also whether the notion of a suffering Messiah was already present before the time of Jesus.

Fragments of the Dead Sea scrolls on display at the Archeological Museum, Amman (Photo credit: Wikipedia)

Some of the texts represent the oldest existing texts of the bible, but many are also of a much more mundane nature, representing documents that people would take anticipating a flight from violence. Because of the varied nature of the documents found, they are a window unto the life during the times when (parts of) the Middle East was under Roman and Greek rule, the revolts against these empires and the links Jewish communities had to other parts of the world.

The exhibition in Assen is the result of a cooperation between the Drents museum Assen, the Israeli Antiquities Authority and Mladen Popovic, director of the Qumran institute at the University of Groningen. It can be visited until the 5th of January 2014.

Photographic reproduction of the Great Isaiah Scroll, the best preserved of the biblical scrolls found at Qumran. It contains the entire Book of Isaiah in Hebrew, apart from some small damaged parts. This manuscript was probably written by a scribe of the Jewish sect of the Essenes around the second century BC. It is therefore over a 1000 years older than the oldest Masoretic manuscripts. (Photo credit: Wikipedia)

During the 2nd century bce and 2nd century ce the majority of the Dead Sea Scrolls were written. The Scrolls clarify our understanding of the fundamental differences between different Jewish sects, such as the Pharisees, Sadducees, and Essenes. at that time the people working at reproducing the writings of the Holy Scriptures considered their work very important and looked at the older writings as Sacred Scriptures where no fault could be allowed in the reproduction.

The non-biblical texts show profound discrepancies in the ways that the different groups, different Jewish sects, such as the Pharisees, Sadducees, and Essenes, interpreted their Scripture and obeyed its guidelines.

The texts shown on the exhibition may shed light on philosophical disputes about issues such as the Temple and priesthood, the religious calendar and the afterlife. They also present us with the more practical disputes at the time with the focus on everyday law and observance.

The Leon Levy Dead Sea Scrolls digital library of the Israeli Antiquities Authority has a beautiful website with background information in English, as well as high quality images of the scrolls themselves.

Popovic explaining the significance of the scrolls on the Dutch new programmeKnevel and van den Brink (Dutch, towards the end of the program)

Article in Dutch highbrow newspaper NRC on the Dead Sea scrolls

Qumran Institute of Groningen University

> Drents Museum Dead Sea Scrolls Exhibition

Portion of a photographic reproduction of the Great Isaiah Scroll, the best preserved of the biblical scrolls found at Qumran. It contains the entire Book of Isaiah in Hebrew, apart from some small damaged parts. This manuscript was probably written by a scribe of the Jewish sect of the Essenes around the second century BC. It is therefore over a 1000 years older than the oldest Masoretic manuscripts. This picture shows all of Isaiah 53 (and is mostly identical to the Masoretic version). (Photo credit: Wikipedia)

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History of the acceptance of a three-in-one God

The faithful Jewish people and prophets of the Old Testament never accepted a three-in-one God. It is true that the unfaithful among the Israelites often borrowed pagan gods, pagan customs, and pagan concepts (including Baal and Astarte) and added them to their God-given religion. But there is no record (scriptural or secular) of a trinity concept even among them.

God His People had, like we should have only one God in heaven who was and is the only one Who should be worshipped. The Elohim Hashem is the Creator of everything Who gave His Name to be honoured and showed His works on earth as in heaven.

He has been the Creator of everything and be willing to receive all of His creation as His beloved ones. Every human person should be His child, respecting Him as the Only One God.

Adam and Eve very well knew Who their Creator was but doubted at a certain moment His position. They learned their lesson when it was to late. Their children where brought up with that knowledge and also their grandchildren got to know the reason why they only should believe in that One God.

In time human people grew away from the Creator of all things and later they even started to believe they could create things themselves.

The Hebrews got in their tribes people who were very close to the Creator and who showed them the way to God. God saw their honesty and their belief and promised many things which came in fulfilment except the few things still to happen.

Judaism is monotheistic and personal and from the tribe of king David, a very devote Jew was born, who became a master teacher and got several followers. Those followers, at the beginning mainly Jews believed the words of their rabbi Jeshua, who later became better known as Jesus from Nazareth, being the Christos or Christ Jesus.

English: Jesus Christ - detail from Deesis mosaic, Hagia Sophia, Istanbul (Photo credit: Wikipedia)

Also gentiles or non-Jews came to the faith in this young man, who died for the sins of many, and believed that the Father, Jehovah God had resurrected him. Many saw in this wonder and the actions he had done the proof that he was the Messiah. As son of God they respected him and saw him in the work God had done for the earth. This son of man, son of Adam, son of Abraham, son of David and son of Joseph and Miriam (Mary/Maria) attracted more people to come closer to God.

In the Roman Empire there were many gods honoured by the gentiles and it looked very attractive to keep certain attitudes going. But the apostles soon saw false teachings spreading around and warned that people had to be very careful. From the very beginning, of course, Christians not only believed in God in the sense in which the Jews did, but they also believed in Jesus Christ. But they did not believe in him as a 'god son', that idea became only introduced many centuries later.

The first followers of Christ became a Jewish sect called The Way which professed monotheism in the same terms as did the Jews. As the Hellinistic teachings influenced certain Jewish teachings the followers of Christ did not escape of those influences either. In the fourth century the false teachings brought more confusion and with the upheld gentile traditions or pagan rituals looked more attractive to many Christians like the movement became more known.

"Speculative thought began to analyze the divine nature until in the 4th century an elaborate theory of a threefoldness in God appears. In this Nicene or Athanasian form of thought God is said to consist of three persons, Father, Son, and Holy Spirit, all equally eternal, powerful and glorious." - Encyclopedia Americana, 1944, v. 6, p. 619, "Christianity".

During the fourth century Egypt was going to give to the church the Arian heresy, the Athanasian orthodoxy, and the monastic piety of St. Antony and St. Pachomius, which spread with irresistible force over Christendom.

The worst figure for Christianity was Constantine (C., Flavius Valerius Constantinus) who during the decline period of the Roman Realm was the Big Emperor (306–337 C. T.) and tried to merge Christianity with particular pagan customs and doctrines. He undertook the first steps to make this merger religion as the official state religion. Accordingly Greece became a part of Christendom. He moved the capital of the realm of Rome to Byzantium, which he named in honour of himself Constantinople.
It was Constantine who decreed (March 7, 321) dies Solis—day of the sun, “Sunday”—as the Roman day of rest [CJ3.12.2] and that day would be later taken on by a great deal of the Christian community as the new day of rest instead of the Sabbath.

Read more about this in:

1. First Century of Christianity
2. Position and power
3. Raising digression
4. Hellenistic influences
5. Politics and power first priority #1
6. Politics and power first priority #2
7. Politics and power first priority #3 Elevation of Mary and the Holy Spirit
8. The History of the Development of the Trinity Doctrine
9. How did the Trinity Doctrine Develop
10. Altered to fit a Trinity
11. Preexistence in the Divine purpose and Trinity

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