A Catholic Perspective on the Implementation of Noahide Laws Without a Sanhedrin: Theological Concerns and the Immediate Danger of Beheadings (Code Purple)

 

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A Catholic Perspective on the Implementation of Noahide Laws Without a Sanhedrin: Theological Concerns and the Immediate Danger of Beheadings

From a Catholic perspective, grounded in the pre-Vatican II teachings of the Church as articulated by the Council of Trent, the Roman Catechism (1566), and papal encyclicals such as Pope Pius IX’s Syllabus of Errors (1864) and Pope Pius XII’s Mystici Corporis Christi (1943), the Noahide Laws pose a grave threat to the Catholic faith by rejecting the divinity of Jesus Christ, the Trinity, and the Church’s necessity for salvation (Extra Ecclesiam Nulla Salus, Unam Sanctam, 1302). Derived from Genesis 9:1–7 and codified in the Talmud (Sanhedrin 56a–b) and by Maimonides (Mishneh Torah, Hilchot Melachim 9:1), the Seven Laws of Noah—prohibitions against idolatry, blasphemy, murder, theft, sexual immorality, cruelty to animals, and the establishment of courts—are presented as a universal moral code for non-Jews. However, their implementation, particularly the potential for capital punishment like beheadings for violations, raises serious concerns. Two claims, supported by authoritative quotes, demonstrate that Noahide Laws can be enforced without a Sanhedrin and are intended for immediate application, contradicting uninformed Catholic assertions that their enforcement, including beheadings, awaits a future Messianic Age. The first claim, articulated by Rabbi Menachem Mendel Schneerson, asserts that Noahide Laws can be “forced” on non-Jews in all eras without a Sanhedrin. The second claim shows that Israel’s Chief Rabbinate has legally recognized a Ger Toshav—a distinct Noahide status—despite the absence of a Sanhedrin, indicating a willingness to bypass traditional requirements. This essay, from a pre-Vatican II Catholic perspective, examines these claims, refutes misconceptions about delayed enforcement, and warns of the immediate danger of Noahide implementation, urging Catholics to oppose this anti-Christian system.

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Understanding the Noahide Laws and Ger Toshav

The Noahide Laws, rooted in Talmudic tradition (Sanhedrin 56a–b), are seven commandments that Jewish law considers binding on all non-Jews: prohibitions against idolatry, blasphemy, murder, theft, sexual immorality, eating flesh from a living animal, and the obligation to establish courts of justice. Maimonides (Mishneh Torah, Hilchot Melachim 9:1–2) codifies these as essential for Gentiles to achieve righteousness, with violations, such as idolatry or blasphemy, punishable by death, specifically by decapitation (Sanhedrin 56a). From a Catholic perspective, these laws are problematic, as they reject Christ’s divinity and the Church’s role as the sole ark of salvation (John 14:6; Mystici Corporis Christi, 1943), labeling Trinitarian worship as idolatrous (Sanhedrin 63b) and the Incarnation as blasphemous (Deuteronomy 6:4).

A Ger Toshav (resident alien) is a distinct category within Jewish law, referring to a non-Jew living in the Land of Israel who formally accepts the Noahide Laws before a rabbinical court (beit din) or three authoritative men (haberim), as per the Talmud (Avodah Zarah 64b) and Maimonides (Mishneh Torah, Hilchot Avodat Kochavim 10:6). Unlike a “simple Noahide,” who informally observes the laws without official recognition, a Ger Toshav receives legal protections and privileges, such as the right to reside in Israel and receive communal aid, but faces stricter regulations, like Sabbath work restrictions (Encyclopaedia Judaica, “Ger Toshav”). Traditionally, Ger Toshav status requires a Sanhedrin—a supreme Jewish court tied to the Jubilee cycle (Mishneh Torah, Hilchot Shemitta v’Yovel 10:7)—making its modern application controversial, as no Sanhedrin exists today. The distinction is significant: while Noahides broadly follow the laws, Ger Toshavs are formally integrated into Jewish legal frameworks, highlighting the practical implementation of Noahide principles.

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Claim 1: Rabbi Schneerson’s Assertion of Noahide Enforcement Without a Sanhedrin

Rabbi Menachem Mendel Schneerson, the late leader of the Chabad-Lubavitch movement, is a pivotal figure in the modern Noahide revival, recognized in the preamble to Public Law 102-268 (1990) as “the leader of the Lubavitch movement and spiritual guidance of world Jewry.” This acknowledgment, part of U.S. legislation honoring Schneerson’s birthday as “Education Day, U.S.A.,” underscores his global influence, including his advocacy for the Noahide Laws. Schneerson’s teaching that these laws can be enforced without a Sanhedrin is critical to understanding their immediate applicability. The quote, from Rabbi Michael J. Broyde’s article, clarifies this position:

It is obvious that this obligation [found in Maimonides, Malachim 8:10] is not limited only to a Jewish court, since this commandment is unrelated to the presence of a ger toshav (resident alien), and thus what is the need of a beit din. . . . Thus, this obligation is in place in all eras, even the present, when no gera toshav can be accepted and it is obligatory on all individuals who can work towards this goal. So too, this commandment is not limited to using force -- where, in a situation we cannot use force, we could be excused from our obligation -- since the essence of the obligation is to do all that is in our power to ensure that the seven Noachide commandments are kept; if such can be done through force, or through other means of pleasantness and peace, which means to explain [to Noachides] that they should accept the wishes of God who commanded them in this rules. This is obviously what is intended by Maimonides.
Source: Rabbi Michael J. Broyde. “The Obligation of Jews to Seek Observance of Noachide Laws by Gentiles: A Theoretical Review”. Jewish Law. Retrieved 10/20/20 from: https://www.jlaw.com/Articles/noach2.html

This quote demonstrates Schneerson’s view that the obligation to enforce Noahide Laws is perpetual, applicable “in all eras,” and does not require a Sanhedrin or beit din. He separates the enforcement of these laws from the formal acceptance of a Ger Toshav, which traditionally requires a court, arguing that Jews are duty-bound to ensure Gentile compliance through “force” or “pleasantness” (e.g., persuasion or education). This stance, as Broyde notes, draws on Maimonides (Mishneh Torah, Hilchot Melachim 8:10), who mandates Jews to compel Noahide observance under Jewish rule. Schneerson’s interpretation expands this to contemporary contexts, bypassing the Sanhedrin’s absence, making enforcement feasible today.

From a Catholic perspective, Schneerson’s position is alarming, as it enables immediate implementation of laws that condemn Catholic worship as idolatrous (Sanhedrin 63b), potentially leading to capital punishment like beheadings (Sanhedrin 56a). The Roman Catechism (Part I, on the Creed) affirms the Trinity as central to salvation, and any system rejecting it threatens the Church’s mission (Matthew 28:19). Schneerson’s influence, amplified by his recognition in Public Law 102-268, underscores the urgency of this threat, as his followers, notably Chabad, actively promote Noahidism globally (Encyclopaedia Judaica, “Noahide Laws”).

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Claim 2: Chief Rabbinate’s Recognition of Ger Toshav Without a Sanhedrin

The second claim highlights Israel’s Chief Rabbinate’s willingness to bypass traditional requirements by legally recognizing a Ger Toshav despite the absence of a Sanhedrin, indicating flexibility in implementing Noahide Law. Rabbi Oury Cherki’s statement confirms this unprecedented act:

Rav Oury Cherki comments on the recognition of a “Ger Toshav” by the Chief Rabbinate: For the very first time in 2,500 years, a man was pronounced a “Ger Toshav” – a resident alien – by the Chief Rabbinate of Israel. A Ger Toshav is a non-Jew who lives among the people of Israel in its Land, accepts the Torah, loves Israel, and observes the seven mitzvot of Bnei Noach. For reasons connected to the Shemitta year, the Chief Rabbinate has taken an innovative step of accepting a Ben Noach who lives in Israel as a Ger Toshav. This can be seen as a symbolic act showing that the nation of Israel has a truly universal mission, to be officially and openly involved with humanity as a whole and not to be restricted to its own narrow interests.
Source: Rabbi Oury Cherki (2014). “Chief Rabbinate Recognizes a Ger Toshav”. Brit Olam Noahide World Center. 23 September 2014. Retrieved 05/25/2025 from: https://www.noahideworldcenter.com/chief-rabbinate-recognizes-a-ger-toshav/

This quote reveals that in 2014, the Chief Rabbinate, Israel’s highest religious authority, granted Ger Toshav status to a non-Jew during the Shemitta (sabbatical) year, allowing him to work the land in accordance with Jewish law. Traditionally, Ger Toshav status requires a Sanhedrin to declare the Jubilee (Mishneh Torah, Hilchot Shemitta v’Yovel 10:7), which has not existed since antiquity. The Rabbinate’s action, as Cherki notes, is a “symbolic act” signaling Israel’s universal mission, but it also demonstrates a pragmatic willingness to circumvent halakhic (Jewish legal) requirements for practical purposes. The Encyclopaedia Judaica (“Ger Toshav”) confirms that Ger Toshav status is tied to a Sanhedrin, making this recognition a significant departure from tradition.

From a Catholic perspective, this flexibility is concerning, as it suggests Israel could similarly overlook halakhic barriers to enforce Noahide Laws more broadly, including their capital penalties. The Church, guided by the Syllabus of Errors (1864), rejects systems that deny Christ’s mediatorship (1 Timothy 2:5), and the Rabbinate’s action indicates a readiness to prioritize practical outcomes over strict adherence, potentially accelerating Noahide implementation. This aligns with Schneerson’s view, reinforcing the immediate applicability of these laws.

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Refuting Misconceptions: Noahide Laws Are for the Present, Not Just the Messianic Age

Some uninformed Catholics, influenced by dispensationalist or speculative eschatology, claim that Noahide Laws, particularly their capital punishments like beheadings, will only be enforced in a future Messianic Age, citing Talmudic discussions of ideal conditions under a Sanhedrin (Sanhedrin 56a). This misconception is erroneous and dangerous, as both Schneerson’s teachings and the Chief Rabbinate’s actions demonstrate that Noahide Laws are intended for immediate application. Below, we refute this claim with extensive evidence, drawing on Catholic theology and additional sources to affirm the present danger.

1. Schneerson’s Explicit Present-Day Mandate: Schneerson’s assertion, as quoted by Broyde, that Noahide Laws are obligatory “in all eras” and can be enforced without a Sanhedrin (Mishneh Torah, Hilchot Melachim 8:10) explicitly rejects the need for a future Messianic context. He emphasizes that Jews must ensure Gentile compliance through “force” or “pleasantness,” applicable even now when no Ger Toshav can be formally accepted. Chabad-Lubavitch, under Schneerson’s influence, has actively promoted Noahidism since the 1980s, establishing Noahide communities and lobbying for recognition, as seen in Public Law 102-14 (Encyclopaedia Judaica, “Noahide Laws”). This global outreach, including U.S. proclamations like “Education Day, U.S.A.,” indicates a present-day agenda, not a deferred one.
2. Chief Rabbinate’s Pragmatic Precedent: The Chief Rabbinate’s 2014 recognition of a Ger Toshav without a Sanhedrin proves that practical considerations can override traditional halakhic requirements. The Encyclopaedia Judaica (“Ger Toshav”) notes that Ger Toshav status is tied to the Jubilee, which requires a Sanhedrin, yet the Rabbinate acted unilaterally for Shemitta purposes. This precedent suggests that Israel could similarly implement Noahide Laws, including their penalties, without a Sanhedrin, as Schneerson advocated. The Rabbinate’s authority, as Israel’s supreme Jewish legal body, lends weight to such actions, amplifying their immediate relevance.
3. Talmudic and Rabbinic Support for Present Enforcement: The Talmud (Sanhedrin 56a) assumes Jewish courts should enforce Noahide Laws on Gentiles under Jewish rule, and Maimonides (Mishneh Torah, Hilchot Melachim 9:14) specifies decapitation for violations like idolatry. While some rabbis link full enforcement to a Sanhedrin (Avodah Zarah 64b), Schneerson’s interpretation, endorsed by Chabad, removes this barrier, as noted by Broyde . The My Jewish Learning article (2021) confirms Schneerson’s forceful exception to the traditional view, urging active enforcement today. The absence of historical executions (Sanhedrin 56a) is attributed to practical limitations, not a Messianic deferral, and modern Noahide movements anticipate enforcement in the present (Wikipedia, “Seven Laws of Noah,”
4. Modern Noahide Movements and Infrastructure: Since the 1990s, Chabad-Lubavitch and religious Zionist groups, including The Temple Institute, have established a modern Noahide movement, training adherents and forming organizations like the High Council of Bnei Noah (2006), which collaborates with the nascent Sanhedrin (Wikipedia, “Noahidism,” https://en.wikipedia.org/wiki/Noahidism). This infrastructure, coupled with U.S. laws like Public Law 102-14, which recognize Noahide Laws as ethical foundations, indicates a contemporary push, not a future one. The Sanhedrin’s efforts to replace the United Nations with a Noahide-based order, led by Rabbi Yoel Schwartz (Gazeta Warszawska, https://gazetawarszawska.com), further underscore immediate ambitions.
5. Beheadings as an Immediate Threat: The Talmud (Sanhedrin 56a) specifies decapitation as the sole method of execution for Noahide violations, a penalty not reserved for a Messianic Age but applicable under Jewish jurisdiction (Mishneh Torah, Hilchot Melachim 9:14). Schneerson’s call for enforcement “in all eras” implies that beheadings could be implemented if Noahide courts gain authority, as proposed by the Sanhedrin. The Chief Rabbinate’s flexibility suggests that practical governance could override halakhic barriers, enabling such penalties now. Uninformed Catholic claims about a Messianic delay misread these sources, ignoring the Talmud’s present-oriented framework and modern Noahide activism.
6. Catholic Refutation of Messianic Delay: Pre-Vatican II theology, as in Satis Cognitum (1896), emphasizes the Church’s present mission to evangelize, not await a future era. The Roman Catechism (Part IV, on the Lord’s Prayer) calls Catholics to resist false systems now, as Christ’s kingdom is active through the Church (Matthew 16:18). The misconception of a Messianic Age delay draws from dispensationalist errors, condemned by the Holy Office (1944), which misalign with the Church’s amillennial view (St. Augustine, City of God, Book XX). Noahide enforcement, including beheadings, is a present threat, as evidenced by Chabad’s global outreach and Israel’s legal precedents, not a future contingency.

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Further Evidence for Immediate Implementation

Beyond the primary claims, additional evidence confirms that Noahide Laws are intended for immediate application, with beheadings a real risk:

• Chabad’s Global Advocacy: Since the 1980s, Chabad, under Schneerson’s guidance, has promoted Noahide Laws worldwide, establishing educational programs and lobbying for U.S. recognition (Wikipedia, “Noahidism,” https://en.wikipedia.org/wiki/Noahidism). Public Law 102-14 (1991) and earlier proclamations (e.g., Proclamation 4921, 1982) reflect this influence, calling for Noahide ethics to guide society
• Sanhedrin’s Modern Efforts: The nascent Sanhedrin, reestablished in 2004, seeks to enforce Noahide Laws globally, proposing a Noahide-based international order to replace the United Nations. Their 2016 and 2025 appeals to Trump
  show active pursuit of enforcement, independent of a formal Sanhedrin:
• (https://www.breakingisraelnews.com/82693/sanhedrin-blesses-trump-calls-president-uphold-seven-noahide-laws/
• https://israel365news.com/400368/sanhedrin-letter-to-trump-you-have-been-elected-to-fulfill-a-heavenly-mission/)
  
• Israeli Legal Precedents: The Chief Rabbinate’s Ger Toshav recognition was supported by the Israeli Ministry for Religious Services and the Israel Lands Administration, indicating state involvement. This pragmatic approach mirrors Schneerson’s view, suggesting Israel could enforce Noahide penalties without a Sanhedrin.
• Noahide Court Proposals: The Sanhedrin’s 2024 demand for Noahide courts to secure Trump’s vote and 2025 call for an international court indicate a structure for immediate enforcement, with beheadings as a prescribed penalty (Sanhedrin 56a).
• Historical Context: The Talmud (Sanhedrin 56a) and Maimonides (Mishneh Torah, Hilchot Melachim 9:14) frame Noahide Laws as applicable whenever Jews have authority, not solely in a Messianic Age. Schneerson’s modern application, as noted by My Jewish Learning (https://www.myjewishlearning.com), reflects this continuity.

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Catholic Call to Action

The immediate applicability of Noahide Laws, enabled by Schneerson’s teachings and Israel’s legal flexibility, poses a dire threat to Catholics, as their enforcement could target Trinitarian worship with beheadings (Sanhedrin 56a). The Church, guided by Unam Sanctam (1302), proclaims Christ as the sole savior (Acts 4:12), and Catholics must resist systems that deny Him. The misconception that beheadings await a Messianic Age is refuted by Schneerson’s “all eras” mandate and the Rabbinate’s Ger Toshav precedent, supported by modern Noahide activism.

Catholics must:

• Pray: Intercede through the Rosary and Eucharistic Adoration for protection against Noahide influence, invoking Our Lady (Roman Catechism, Part IV).
• Educate: Study Noahide errors (Sanhedrin 56a–b) and Catholic truth (Satis Cognitum, 1896), using St. Justin Martyr’s Dialogue with Trypho to counter anti-Christian claims.
• Engage: Evangelize Noahides with charity (Matthew 5:44), showing Christ’s fulfillment of the Tanakh (Isaiah 7:14; Acts 8:35).
• Advocate: Oppose Noahide laws like Public Law 102-14, contacting congresspersons to demand repeal for First Amendment violations.

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Conclusion

Rabbi Schneerson’s teaching that Noahide Laws can be enforced “in all eras” without a Sanhedrin, as quoted by Broyde , and the Chief Rabbinate’s recognition of a Ger Toshav in 2014, demonstrate that Noahide Laws can be implemented immediately, with beheadings a real threat (Sanhedrin 56a). Schneerson’s influence, acknowledged in Public Law 102-268 as the “spiritual leader of world Jewry,” amplifies this danger, as does Israel’s willingness to bypass halakhic requirements. Uninformed Catholic claims of a Messianic delay are refuted by Schneerson’s mandate, the Rabbinate’s precedent, and modern Noahide activism (Wikipedia, https://en.wikipedia.org/wiki/Noahidism). From a pre-Vatican II perspective, Catholics must resist this anti-Christian system, proclaiming Christ’s sole mediatorship (1 Timothy 2:5) and the Church’s mission (Matthew 16:18), trusting in Our Lady to guide us to her Son, the “King of kings” (Revelation 19:16).