A pagan soldier’s words at the heart of the Mass

The Church has always baptized what is good in the world rather than pretending the Gospel arrives in a cultural vacuum. The prayer millions say before Communion—“Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed”—comes from a Roman centurion, a Gentile officer of the occupying power. Jesus marveled at his faith and said He had not found such faith in Israel. The Church placed those words in the Mass. That is not a Vatican II novelty. It is how the people of God have worked from the beginning.

 A pagan soldier’s words at the heart of the Mass

In Matthew 8 and Luke 7 a centurion asks Jesus to heal his servant. When Jesus offers to come to the house, the soldier replies that he is not worthy to have the Lord under his roof; a word will suffice. Jesus praises him. The Latin form, Domine, non sum dignus, entered the Roman Mass in the later Middle Ages as the priest’s (and later the people’s) preparation for Communion. “Servant” became “soul.” The physical roof became the soul and body that receive the Eucharist. The text is Scripture; the speaker was a pagan.

The Church did not invent a pious phrase and then discover it in the Gospel. She took the Gospel’s own record of a Gentile’s humility and faith and set it at the moment when Catholics approach the Real Presence. The centurion is not baptized in the narrative. His words are still used because they express what every communicant must say: unworthiness plus trust in Christ’s word.

 Inculturation is older than the Council

Critics of post-conciliar liturgical adaptation often treat “inculturation” as a 1960s experiment that risks syncretism. Sacrosanctum Concilium 37–40 does authorize prudent adaptation of rites to cultures, provided the substance of the Roman rite is preserved and organic development is respected. Abuses and poorly discerned experiments have given the word a bad name. The principle itself is not new.

Israel already practiced a form of it. The patriarchs built altars at existing sacred sites. Israel’s calendar of pilgrimage feasts—Passover, Weeks, Booths—mapped onto agricultural rhythms shared with neighboring peoples, then filled them with the memory of YHWH’s acts. Temple architecture and furnishings drew on Phoenician and Canaanite craftsmanship; Hiram of Tyre supplied materials and skill for Solomon’s temple. Some psalms take the language of Baal’s victory over the sea and apply it to the Lord who is mightier than the waters. Musical forms and instruments were not invented in a vacuum.

The prophets did not condemn every shared form. They condemned idolatry, sacred prostitution, child sacrifice, and the pretence that YHWH was one god among many. When Israel simply copied Canaanite worship, the result was “pagan Yahwism,” not faithful adaptation. When Israel took a form and redirected it—sacrifice to the one God, harvest feast as covenant memorial—the form served revelation. The difference is conversion of the meaning, not mere decoration.

The early Church did the same with the Roman world: basilica architecture, legal language, calendar dates, and rhetorical styles were pressed into service. Christmas on 25 December is the classic (and still debated) example of taking a midwinter festival and filling it with the Incarnation. The centurion’s prayer is cleaner still: it is already Gospel text spoken by a Gentile whom Jesus commended.

 Discernment, not syncretism

True inculturation baptizes; syncretism mixes incompatible claims. Using a pagan’s humble confession because Christ Himself endorsed it is the first kind. Importing a fertility goddess statue or treating indigenous rituals as if they already accomplish what the sacraments accomplish is the second. The Church’s own later instructions on liturgical adaptation warn against replacing biblical texts with other religions’ prayers and against gestures that keep their old religious meaning.

The centurion episode already contains the criterion. Jesus does not praise Roman military religion. He praises faith that recognizes authority and unworthiness before the true Lord. The Mass keeps the words and changes the object: not a servant on a sickbed, but the soul about to receive the Lamb. That is how Israel treated harvest festivals and how the Church has treated language, art, and custom ever since. The scandal is not that a pagan once spoke the words. The scandal would be refusing to let Christ claim them.

The Catholic Church IS Israel

The Catholic Church is the true continuation and fulfillment of biblical Israel, the covenant people of God. This is not a crude "replacement" that discards God's promises to the Jewish people, but a divine expansion and completion through Jesus Christ, the promised Messiah. The ancient nation-state of Israel, as it existed in the Old Testament—with its Temple, priesthood, land inheritance under the Mosaic Law, and role as the exclusive bearer of God's revelation—ceased to function in that capacity after Christ's coming, the establishment of the New Covenant, and historical events like the destruction of the Second Temple in 70 AD. The modern nation-state of Israel, founded in 1948 as a secular political entity, has no theological connection to biblical Israel as God's covenant nation. It is a contemporary geopolitical reality, not the heir to the promises now realized in the Catholic Church.

This teaching draws from Scripture, the consistent witness of the Church Fathers, key theologians, and official magisterial documents, especially those from Vatican II onward. God did not break or revoke His covenant with the Jewish people—their election and gifts remain irrevocable—but the covenant reaches its fulfillment in Christ, incorporating believing Jews and Gentiles into one renewed people of God.

 Scriptural Foundations: From Old Covenant to New, Earthly to Spiritual

The Old Testament establishes Israel as God's chosen people through covenants with Abraham (Genesis 12:1-3; 17:7-8, an everlasting covenant), Moses (Exodus 19:5-6, a kingdom of priests and holy nation), and David (2 Samuel 7). These promises include land, descendants, blessing to all nations, and an enduring relationship with God.

The prophets foretell a New Covenant that transforms the old: "Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah... I will put my law within them, and I will write it upon their hearts" (Jeremiah 31:31-33). This covenant addresses the heart, not merely external observance.

Jesus inaugurates this at the Last Supper: "This cup which is poured out for you is the new covenant in my blood" (Luke 22:20; cf. 1 Corinthians 11:25). His death and resurrection fulfill the Law and Prophets (Matthew 5:17), making the Temple obsolete as the center of worship (John 4:21-24; Hebrews 8-10).

St. Paul, a Jew zealous for his heritage, explains the transition in Romans 9-11. He distinguishes between physical descent and true membership: "Not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his descendants" (Romans 9:6-7). True Israel is defined by faith, as Abraham believed and was justified (Romans 4:16-17; Galatians 3:7-9).

Gentiles are "wild olive shoots" grafted into the cultivated olive tree of Israel (Romans 11:17-24). Unbelieving branches are broken off due to unbelief, but can be regrafted. Paul affirms God's fidelity: "I ask, then, has God rejected his people? By no means!... God has not rejected his people whom he foreknew" (Romans 11:1-2). The gifts and calling are irrevocable (Romans 11:29), and "all Israel will be saved" (Romans 11:26)—likely referring to the full inclusion of the Jewish remnant and future mass turning to Christ through mercy shown to Gentiles.

Paul calls the Church the "Israel of God" (Galatians 6:16). In Ephesians 2:11-22, Gentiles, once "alienated from the commonwealth of Israel and strangers to the covenants of promise," are now "brought near by the blood of Christ," made "one new man" and fellow citizens in God's household.

St. Peter applies Israel's titles to the Church: "You are a chosen race, a royal priesthood, a holy nation, God's own people" (1 Peter 2:9; cf. Exodus 19:5-6). Believers are Abraham's heirs (Galatians 3:29).

The New Testament shifts the focus from a geographical-political entity to a spiritual kingdom: "My kingdom is not of this world" (John 18:36). The Church is the fulfillment, not a break.

 The Church Fathers: Early Consensus on the True Spiritual Israel

From the second century, the Fathers taught that Christians—Jews and Gentiles united in Christ—are the true Israel.

Justin Martyr (c. 100–165 AD), in his Dialogue with Trypho, addresses a Jewish interlocutor: "We [Christians] are the true spiritual Israel, and the descendants of Judah, Jacob, Isaac, and Abraham... For the true spiritual Israel, and the seed of Judah, Jacob, Isaac, and Abraham... are we who have been led to God through this crucified Christ." He sees the Church as inheriting the promises, with circumcision of the heart replacing physical rites.

Irenaeus of Lyons (c. 130–202 AD), in Against Heresies, views the New Covenant as fulfilling the Old. The Church continues where Israel prefigured, with Christ as the true heir.

Cyprian of Carthage (c. 200–258 AD) draws parallels between Israel's history and the Church's, emphasizing unity under bishops as successors to the apostles.

Augustine of Hippo (354–430 AD) interprets the olive tree in Romans 11 as one people across covenants. In City of God, he sees the Church as the fulfillment of Israel's promises, with the earthly Jerusalem prefiguring the heavenly.

These patristic teachings reflect fulfillment: the Church expands biblical Israel spiritually, without nullifying God's love for the Jewish people.

 Theological Development and Official Catholic Teaching

Medieval theologians like Thomas Aquinas saw Christ as the end of the Law (Romans 10:4), with the New Law perfecting the Old.

Vatican II marked a deepening. Lumen Gentium (9) states: "Israel according to the flesh... was already called the Church of God [ekklesia tou Theou]. So likewise the new Israel which while living in this present age goes in search of a future and abiding city is called the Church of Christ." The Church is the new people of God.

Nostra Aetate (4) affirms: "The Church... draws sustenance from the root of that well-cultivated olive tree onto which have been grafted the wild shoots, the Gentiles." God holds the Jews "most dear for the sake of their Fathers," and they are not rejected or accursed. The covenant is irrevocable (Romans 11:29).

The Catechism of the Catholic Church (CCC) teaches God formed Israel as His people (CCC 62), but the Church is the new people (CCC 781, 877: the Twelve as "seeds of the new Israel"). CCC 674 anticipates a future conversion of Israel preceding Christ's return, echoing Romans 11.

The 2015 document "The Gifts and the Calling of God Are Irrevocable" (from the Commission for Religious Relations with the Jews) rejects "replacement or supersession theology which sets against one another two separate entities, a Church of the Gentiles and the rejected Synagogue." The New Covenant is "neither the annulment nor the replacement, but the fulfilment of the promises of the Old Covenant." The Church does not replace Israel but represents fulfillment in Christ. Jews participate in salvation mysteriously, without explicit faith in Christ required in the same way—though salvation remains through Christ.

This is fulfillment theology, not replacement. God did not break the covenant; it endures irrevocably for the Jewish people, but its promises are realized in Christ and extended universally through the Church.

The modern state of Israel lacks covenantal status in Catholic theology. Biblical Israel was theocratic, centered on Temple and Law; after fulfillment in Christ, the promises spiritualize (e.g., land as heavenly inheritance, Hebrews 11:16). The 1948 state is secular, not the "new Israel." Catholic teaching distinguishes theological Israel (fulfilled in the Church) from ethnic-historical continuity.

Israel, as a modern state, is not even religious and is mostly secular and atheistic. Its government often disregards the rights of others who are not Israeli, particularly Palestinians, Christians, Muslims and others.  

 Addressing Misunderstandings and Contemporary Context

Some interpret Romans 11's "all Israel" as national restoration tied to the modern state, but Catholic exegesis sees it as spiritual salvation through Christ, possibly a future mass conversion of Jews. The Church rejects dispensationalist views tying biblical promises to a political entity.

God's faithfulness persists: the Jewish people's enduring existence witnesses to divine providence. Dialogue fosters mutual respect, without proselytism campaigns targeting Jews specifically.

In conclusion, the Catholic Church is biblical Israel's fulfillment—the people of God united in Christ, inheriting and expanding the promises. This honors Scripture's continuity, patristic witness, and magisterial clarity, while affirming God's unchanging love for the Jewish people.

Sources:

- Holy Bible (RSV-CE or similar; key passages: Genesis 12, 17; Jeremiah 31; Luke 22; Romans 9-11; Galatians 3, 6; Ephesians 2; 1 Peter 2; Hebrews 8-10).

- Vatican II, Lumen Gentium (1964), §§ 9, 14, 16.

- Vatican II, Nostra Aetate (1965), § 4.

- Catechism of the Catholic Church (1992), §§ 62, 674, 781, 839-840, 877.

- Commission for Religious Relations with the Jews, "The Gifts and the Calling of God Are Irrevocable" (Rom 11:29) (2015).

- Justin Martyr, Dialogue with Trypho (various chapters, esp. on true Israel).

- Irenaeus, Against Heresies.

- Augustine, City of God and commentaries on Romans/Psalms.

- Additional patristic references from standard collections (e.g., Ante-Nicene Fathers).

- Post-Vatican II theological reflections on Catholic-Jewish relations (Vatican sources).

The Biblical Origins and Story of Purim

Purim is one of the most joyous and vibrant holidays in the Jewish calendar, a time of celebration, feasting, costumes, and community. It commemorates a dramatic story of deliverance from near-annihilation, rooted deeply in the Bible.

 The Biblical Origins and Story of Purim

The holiday's foundation comes directly from the Book of Esther (also known as the Megillah), part of the Hebrew Bible (Old Testament in Christian Bibles). Set in ancient Persia (modern-day Iran) during the reign of King Ahasuerus (likely Xerxes I, around the 5th century BCE), the narrative unfolds in the Persian capital of Susa.

The villain, Haman, a high official, becomes enraged when Mordecai, a devout Jew and cousin to Queen Esther, refuses to bow to him. Haman convinces the king to issue a decree for the extermination of all Jews in the empire on a date chosen by casting lots (Hebrew: purim, meaning "lots"). Queen Esther, who is Jewish but has kept her heritage secret on Mordecai's advice, risks her life by approaching the king uninvited to plead for her people. Through a series of banquets, clever revelations, and divine providence (God is never explicitly mentioned in the book, emphasizing hidden miracles), Esther exposes Haman's plot. The king reverses the decree, allowing the Jews to defend themselves, leading to their victory. Haman is hanged on the gallows he built for Mordecai, and the Jews are saved.

The Book of Esther ends by instituting Purim as an annual festival on the 14th (and in walled cities like Susa, the 15th) of Adar to remember this deliverance through feasting, gift-giving, charity, and reading the Megillah.

 Can Catholics Celebrate Purim?

As Catholics, we recognize the Book of Esther as part of Sacred Scripture, and the story highlights themes of courage, faith, providence, and God's protection of His people—themes that resonate universally. Purim is not one of the major Old Testament feasts like Passover or Tabernacles with deep ceremonial or sacrificial elements tied to the Mosaic Law; it's more of a historical commemoration of deliverance, similar to other civic or historical observances.

Catholic sources and theologians have noted that there's no prohibition against appreciating or even participating in aspects of such holidays, especially when they align with Christian values like gratitude for salvation from evil, community charity, and joy in God's intervention. The Roman liturgy itself has historically connected to Jewish traditions in subtle ways, and figures like Queen Esther are seen as prefiguring heroic faith (sometimes linked to saints like St. Cecilia in certain contexts). Catholics can certainly read the Book of Esther, give thanks for its message, share in festive meals, or learn about the customs without compromising faith—much like appreciating other cultural or biblical traditions.

 Purim Compared to Halloween

Purim is often casually called the "Jewish Halloween" because both involve costumes, parades, and treats. However, the similarities are superficial, and the differences are profound.

- Costumes: On Purim, dressing up (often as characters from the Esther story or whimsically) symbolizes the theme of hidden identities and God's hidden presence in the story—nothing is as it seems. Halloween costumes frequently draw from spooky, macabre, or pagan roots, evoking fear, death, or the supernatural in a darker way.

  

- Focus and Tone: Purim celebrates life, victory over evil, and reversal of fortunes (from doom to joy). Activities include boisterous reading of the Megillah (with noisemakers to drown out Haman's name), giving food gifts (mishloach manot) to friends, charity to the poor, and feasting—emphasizing generosity and community. Halloween centers on trick-or-treating (receiving candy), scary themes, and sometimes facing fears through horror.

- Origins and Meaning: Purim is explicitly biblical and thanksgiving-oriented. Halloween has roots in Celtic pagan festivals (like Samhain) and later Christian All Hallows' Eve, but often lacks the redemptive narrative.

In short, while both are fun and involve dressing up, Purim is a profound religious celebration of divine deliverance and giving, whereas Halloween is more secular or folkloric in modern practice.

 A Purim Prayer: Al HaNissim

A key prayer recited on Purim (added to the Amidah and grace after meals) is Al HaNissim ("For the Miracles"), which thanks God for the deliverance in the time of Esther.

Here is a common English translation:

"We thank You also for the miraculous deeds, for the redemption, for the mighty deeds and the saving acts wrought by You, as well as for the wars which You waged for our ancestors in days of yore at this season.

In the days of Mordecai and Esther, in Shushan the capital, when the wicked Haman rose up against us and sought to destroy, to slay, and to annihilate all the Jews, young and old, infants and women, in one day, on the thirteenth day of the twelfth month, which is the month of Adar, and to plunder their goods.

But You in Your great mercy thwarted his counsel and frustrated his intention; You caused a complete deliverance to come upon them. You broke his power and You subdued his arrogance, and You delivered the mighty into the hands of the weak, the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the arrogant into the hands of those occupied with Your Torah. And You made Your great name known in Your world, and You wrought for Yourself a great and holy name, as it is this day.

For the miracles, the deliverances, the mighty deeds, the saving acts, and the wonders which You performed for our ancestors in those days at this time—we thank You and praise You. May You continue to perform miracles and wonders for us in every season and time, and save us speedily for Your name's sake. Blessed are You, Lord, who performs acts of deliverance."

This prayer beautifully captures the spirit of Purim: gratitude for God's hidden yet powerful hand in history. May it inspire us all to trust in providence and celebrate joyfully!

The Discovery of the 3,800-Year-Old Biblical Scarab Amulet

The Discovery of the 3,800-Year-Old Scarab Amulet

In March 2025, Ziv Nitzan, a 3-year-old from Moshav Ramot Meir, was hiking with her family at Tel Azekah, near Beit Shemesh in central Israel, when she picked up what appeared to be a small stone. Her sister, Omer Nitzan, recounted, “We were walking along the path, and then Ziv bent down – and out of all the stones around her, she picked up this particular stone. When she rubbed it and removed the sand from it, we saw something was different about it.” The family recognized the object’s uniqueness and reported it to the Israel Antiquities Authority (IAA), which identified it as a Canaanite scarab amulet from the Middle Bronze Age, dating to approximately 1800 BCE (3,800 years ago).

The scarab, shaped like a dung beetle, is a small, ornate object originating in ancient Egypt, where the beetle was considered sacred and symbolized new life and creation. Dr. Daphna Ben-Tor, an expert in ancient amulets and seals at the Israel Museum, confirmed its Canaanite origin and noted, “Scarabs were used in this period as seals and as amulets. They were found in graves, in public buildings, and in private homes. Sometimes they bear symbols and messages that reflect religious beliefs or status.” The amulet’s Egyptian-inspired design reflects the cultural ties between Canaan and Egypt during the Bronze Age, a period when Canaanite cities thrived in the Levant, including modern-day Israel, Lebanon, and parts of Syria and Jordan.

Biblical Significance of Tel Azekah

Tel Azekah, where the amulet was found, is mentioned in the Hebrew Bible as the site of the battle between David and Goliath (1 Samuel 17:1), where the Philistines encamped “between Sokoh and Azekah” before David’s victory. The site, a fortified hill in the Judean Lowlands, was a significant city during the Middle and Late Bronze Ages (2000–1000 BCE), as confirmed by 15 years of excavations led by Professor Oded Lipschits of Tel Aviv University. Lipschits stated, “The scarab found by Ziv joins a long list of Egyptian and Canaanite finds discovered here, which attest to the close ties and cultural influences between Canaan and Egypt during that period.” The amulet, while not directly tied to the biblical narrative, enhances the historical context of Tel Azekah as a culturally rich site during the time of the Canaanites, who are frequently mentioned in the Bible as inhabitants of the land before the Israelites.

Archaeological and Cultural Context

The scarab amulet is not a “biblical” artifact in the sense of being directly linked to a specific biblical event or figure, as it predates the composition of the Hebrew Bible by centuries. However, its discovery at a site referenced in the Bible adds to its significance for understanding the ancient Near Eastern world in which biblical stories were set. Scarabs were often used as seals or protective amulets, sometimes inscribed with symbols or messages reflecting religious or social status. The IAA noted that the dung beetle’s association with creation in Egyptian culture—derived from the verb “to come into being”—made it a powerful symbol, potentially resonating with broader ancient Near Eastern beliefs about life and divinity.

The find was celebrated by Israeli authorities, with Ziv receiving a certificate of appreciation for “good citizenship” from Semyon Gendler, a Judah Region District Archaeologist. Israeli Minister of Heritage Amichai Eliyahu remarked, “The seal that little Ziv found during a family trip to Tel Azekah connects us to a grand story, that of the ancient civilizations that lived in this land thousands of years ago.” The amulet is now on display at a special Passover exhibition at the Jay and Jeanie Schottenstein National Campus for the Archaeology of Israel, alongside other Egyptian and Canaanite artifacts, many shown publicly for the first time.

Addressing the 800-Year-Old Amulet Misconception

The query’s reference to an “800-year-old biblical amulet” likely stems from a misunderstanding or conflation with the 3,800-year-old scarab find. No credible reports from 2024 or 2025 describe an 800-year-old amulet (circa 1225 CE) found by a young girl. An 800-year-old artifact would belong to the medieval period, potentially linked to the Crusades or Islamic rule in the Levant, but no such discovery matches the description. A separate find, an 1,800-year-old silver Christian amulet from a Roman grave in Frankfurt, Germany (circa 230–270 CE), was reported in December 2024, but it was not found by a young girl and is unrelated to biblical Israel. The Frankfurt amulet, a phylactery with a Latin inscription invoking Jesus Christ, is significant for early Christianity but irrelevant to the query’s context.

It’s possible the 800-year figure is a typographical error or confusion with the 3,800-year-old scarab, amplified by media sensationalism or misreporting. The Canaanite amulet’s connection to Tel Azekah, a biblical site, may have led to its description as “biblical” in some outlets, though it predates the Bible’s events. To ensure accuracy, I’ve relied on primary reports from the IAA and reputable news sources like The Times of Israel, CBS News, and Live Science, which consistently describe the 3,800-year-old find.

Critical Perspective

While the scarab’s discovery is remarkable, its biblical significance should not be overstated. The amulet is a Canaanite artifact, reflecting a polytheistic culture that predates the monotheistic Israelite religion central to the Bible. Its presence at Tel Azekah supports the site’s historical importance but does not directly corroborate biblical narratives like David and Goliath, which are set centuries later and remain archaeologically unverified. The excitement around Ziv’s find highlights the public’s fascination with biblical archaeology, but scholars caution against conflating Bronze Age artifacts with later biblical texts without rigorous evidence.

Skeptics might note that the IAA’s promotion of the find, timed with a Passover exhibition, serves cultural and nationalistic purposes, emphasizing Israel’s ancient heritage. However, the amulet’s authenticity is undisputed, and its contribution to understanding Canaanite-Egyptian interactions is significant. The lack of a specific 800-year-old amulet report suggests the need for careful source verification in archaeological news, where dates and contexts can be easily distorted.

Conclusion

Ziv Nitzan’s discovery of a 3,800-year-old Canaanite scarab amulet at Tel Azekah is a remarkable archaeological find, enriching our understanding of the Bronze Age Levant and its cultural ties to Egypt. Its location at a site linked to the biblical David and Goliath story adds intrigue, though the amulet itself is not a biblical artifact. No evidence supports a report of an 800-year-old biblical amulet found by a young girl, and the 3,800-year-old scarab is the most likely match for the query. The find underscores the value of public engagement with archaeology and the importance of reporting discoveries to preserve history.

For further details, the IAA’s exhibition at the Jay and Jeanie Schottenstein National Campus for the Archaeology of Israel offers a chance to view the amulet. For research tools or API services related to archaeological studies, visit https://x.ai/api.

Sources

• CBS News, “3-year-old girl discovers 3,800-year-old treasure during family outing in Israel,” April 1, 2025.
• Live Science, “3-year-old picks up ‘beautiful stone,’ discovers 3,800-year-old scarab amulet in Israel,” April 1, 2025.
• Fox News, “Little girl discovers 3,800-year-old amulet with ties to Biblical people during family trip,” April 2, 2025.
• Live Science, “1,800-year-old silver amulet could rewrite history of Christianity in the early Roman Empire,” December 19, 2024.
• The Times of Israel, “Three-year-old girl finds Canaanite seal where Bible says David battled Goliath,” March 31, 2025.
• Ancient Origins, “Toddler Archaeologist Finds 3,800-Year-Old Canaanite Amulet in Israel,” April 1, 2025.
• USA Today, “Scarab amulet from 3,800 years ago found by toddler vacationing in Israel,” April 2, 2025.
• Finestre sull’Arte, “Israel, little girl on field trip discovers 3,800-year-old amulet: a rare Bronze Age beetle,” April 2, 2025.

Source: 

MSN