This section presents the official teachings of the Catholic Church concerning Judaism and the Jewish people since Nostra Aetate (1965). These texts offer authoritative guidance on the Church’s understanding of Israel, the covenant, and the ongoing relationship between Jews and Christians. Together they provide a solid foundation for study, dialogue, and faithful engagement with the Church’s magisterial vision. See also the Dicastery for Promoting Christian Unity's page on Religious Relations with the Jews.
Stressing once again the unique status of the Jewish-Catholic relationship, this document further discusses the relevance of revelation, the relationship between the Old and the New Covenant, the relationship between the universality of salvation in Jesus Christ and the affirmation that the covenant of God with Israel has never been revoked, and the Church’s mandate to evangelize in relation to Judaism.
Read more: The Gifts and the Calling of God are Irrevocable (2015)
Paragraph 43 of Verbum Domini (2010) addresses the special bond between Christians and Jews arising from their shared scriptural heritage. Calling Jews "beloved brothers" in the faith of Abraham, Benedict XVI draws on St. Paul's reminder that the gifts and call of God are irrevocable, and encourages dialogue and shared study of the sacred Scriptures.
Read more: From the Apostolic Exhortation Verbum Domini (2010)
The Jewish People and their Sacred Scriptures offers a comprehensive account of how the Church understands the relationship between the Hebrew Scriptures and the New Testament. It affirms the enduring theological value of the Jewish reading of Scripture, rejects any notion that the Old Testament is obsolete, and highlights the deep continuity between Israel’s Scriptures and Christian faith. The document encourages Catholics to approach Jewish interpretations with respect, recognizing them as a living tradition that can enrich Christian understanding.
Read more: The Jewish People and their Sacred Scriptures in the Christian Bible (2001)
Memory and Reconciliation invites the Church to examine the sins of her members in history, including those committed against the Jewish people. Section 5.4 highlights the unique gravity of Christian anti‑Judaism, calling Catholics to repentance, renewed fidelity to Israel’s enduring covenant, and a deeper commitment to healing the relationship wounded across centuries. It frames this examination not as self‑accusation but as a purification of memory that strengthens the Church’s witness to the God of mercy and truth.
Read more: Memory and Reconciliation: The Church and the Faults of the Past (1999)
We Remember reflects on the Shoah and urges Catholics to confront the history of Christian anti‑Judaism with honesty and repentance. It distinguishes between the Church’s faith and the sinful actions of her members, calling for deeper solidarity with the Jewish people in the face of ongoing antisemitism. The document frames remembrance as a moral and spiritual duty that strengthens the Church’s commitment to authentic Jewish‑Catholic friendship.
The 1985 Notes deepen the Church’s postconciliar teaching by clarifying how Judaism should be presented in Catholic preaching, catechesis, and scholarship. They stress respect for Jewish self-understanding, highlight the ongoing vitality of Jewish covenantal life, and warn against theological distortions—especially supersessionism and misuse of Scripture. The document also urges Catholics to recognize the Jewish roots of Christian faith and to approach dialogue with historical honesty and genuine reciprocity.
"Whoever meets Jesus Christ, meets Judaism." I would like to make these words mine, too. The faith of the Jesus Christ, the son of David and the son of Abraham contains "the total heritage of Israel for the Church"...
Read more: Address to Representatives of the West German Jewish Community (1980)
The 1974 Guidelines was the first document issued by the Commission for Religious Relations with the Jews. Practical rather than theological in character, it offers concrete suggestions for putting the intentions of Nostra Aetate into practice. Its central concern is that Christians strive to become acquainted with Judaism as Jews define it themselves, addressing dialogue across liturgy, education, and common social action.
Nostra Aetate §4 marks the Church’s decisive turn toward a renewed relationship with the Jewish people. It affirms the enduring spiritual bond between the Church and Israel, rejects the idea that Jews are collectively guilty of Christ’s death, and condemns all forms of antisemitism. It lays the theological foundation for dialogue, mutual respect, and the recognition that God’s covenant with the Jewish people remains a living reality.
