The document is published over the signature of Cardinal Willebrands, in his capacity as President of the new Commission for the Catholic Church's religious relations with the Jews, instituted by Paul VI on 22 October 1974. It comes out a short time after the ninth anniversary of the promulgation of Nostra Aetate, the Second Vatican Council's Declaration on the Church's relations with non-Christian religious.
The "Guidelines and Suggestions", which refer to n. 4 of the Declaration, are notable for their almost exclusively practical nature and for their sobriety.
This deliberately practical nature of the text is justified by the fact that it concerns a pragmatic document.
It does not propose a Christian theology of Judaism. Such a theology certainly has an interest for specialist research and reflection, but it still needs considerable study. The new Commission for Religious Relations with the Jews should be able to play a part in the gradual fruition of this endeavour.
The first part of the Document recalls the principal teachings of the Council on the condemnation of antisemitism and of all discrimination, and the obligation of reciprocal understanding and of renewed mutual esteem. It also hopes for a better knowledge on the part of Christians of the essence of the religious tradition of Judaism and of the manner in which Jews identify themselves.
The text then proposes a series of concrete suggestions.
The section dedicated to dialogue calls for fraternal dialogue and the establishment of deep doctrinal research. Prayer in common is also proposed as a means of encounter.
With regard to the liturgy, mention is made of the links between the Christian liturgy and the Jewish liturgy and of the caution which is needed in dealing with commentaries on biblical texts, and with liturgical explanations and translations.
The part concerning teaching and education allows the relations between the two Testaments to be made clear. The question of the trial and death of Jesus is also touched upon asid stress is laid on the note of expectation which characterizes both the Jewish and the Christian religion. Specialists are invited to conduct serious research and the establishment of chairs of Hebrew studies is encouraged where it is possible, as well as collaboration with Jewish scholars.
The final section deals with the possibilities of common social action in the context of a search for social justice and for peace.
The conclusion touches on, among other things, the ecumenical aspect of the problem of relations with Judaism, the initiatives of local churches in this area, and the essential lines of the mission of the new Commission instituted by the Holy See.
The great sobriety of the text is noted also in the concrete suggestions which it puts forward. But it would certainly be wrong to interpret such sobriety as being indicative of a limiting programme of activities. The document does propose limited suggestions for some key sectors, but it is a document meant for the universal Church, and as such it cannot take account of all the individual situations. The suggestions put forward are intended to give ideas to those who were asking themselves how to start on a local level that dialogue which the text invites them to begin and to develop. These suggestions are mentioned because of their value as examples. They are made because it seems that they could find ample application and that their proposal at the same time constitutes an apt programme for aiding local churches to organize their own activities, in order to harmonize with the general, movement of the universal Church in dialogue with Judaism.
The Document can be considered from a certain point of view as the Commission's first step for the realization of religious relations with Judaism. It will devolve on the new Commission to prepare and put forward, when necessary, the further developments which may seem necessary in order that the initiative of the Second Vatican Council in this important area may continue to bear fruit on a local and on a worldwide level, for the benefit of peace of heart and harmony of spirit of all who work under the protection of the one Almighty God.
The Document, which gives the invitation to an effort of mutual understanding and collaboration, coincides with the opening of the Holy Year, which is consecrated to the theme of reconciliation. It is impossible not to perceive in such a coincidence an invitation to study and to apply in concrete terms throughout the whole world the suggestions which the Document proposes. Likewise one cannot fail to hope that our Jewish brothers too may find in it useful indications for their participation in a commitment which is common.
The Declaration Nostra Aetate, issued by the Second Vatican Council on 28 October 1965, "on the relationship of the Church to non-Christian religions" (n. 4), marks an important milestone in the history of Jewish-Christian relations.
Moreover, the step taken by the Council finds its historical setting in circumstances deeply affected by the memory of the persecution and massacre of Jews which took place in Europe just before and during the Second World War.
Although Christianity sprang from Judaism, taking from it certain essential elements of its faith and divine cult, the gap dividing them was deepened more and more, to such an extent that Christian and Jew hardly knew each other.
After two thousand years, too often marked by mutual ignorance and frequent confrontation, the Declaration Nostra Aetate provides an opportunity to open or to continue a dialogue with a view to better mutual understanding. Over the past nine years, many steps in this direction have been taken in various countries. As a result, it is easier to distinguish the conditions under which a new relationship between Jews and Christians may be worked out and developed. This seems the right moment to propose, following the guidelines of the Council, some concrete suggestions born of experience, hoping that they will help to bring into actual existence in the life of the Church the intentions expressed in the conciliar document.
While referring the reader back to this document, we may simply restate here that the spiritual bonds and historical links binding the Church to Judaism condemn (as opposed to the very spirit of Christianity) all forms of anti-semitism and discrimination, which in any case the dignity of the human person alone would suffice to condemn. Further still, these links and relationships render obligatory a better mutual understanding and renewed mutual esteem. On the practical level in particular, Christians must therefore strive to acquire a better knowledge of the basic components of the religious tradition of Judaism; they must strive to learn by what essential traits the Jews define themselves in the light of their own religious experience.
With due respect for such matters of principle, we simply propose some first practical applications in different essential areas of the Church's life, with a view to launching or developing sound relations between Catholics and their Jewish brothers.
To tell the truth, such relations as there have been between Jew and Christian have scarcely ever risen above the level of monologue. From now on, real dialogue must be established.
Dialogue presupposes that each side wishes to know the other, and wishes to increase and deepen its knowledge of the other. It constitutes a particularly suitable means of favouring a better mutual knowledge and, especially in the case of dialogue between Jews and Christians, of probing the riches of one's own tradition. Dialogue demands respect for the other as he is; above all, respect for his faith and his religious convictions.
In virtue of her divine mission, and her very nature, the Church must preach Jesus Christ to the world (Ad Gentes, 2). Lest the witness of Catholics to Jesus Christ should give offence to Jews, they must take care to live and spread their Christian faith while maintaining the strictest respect for religious liberty in line with the teaching of the Second Vatican Council (Declaration Dignitatis Humanae). They will likewise strive to understand the difficulties which arise for the Jewish soul - rightly imbued with an extremely high, pure notion of the divine transcendence Y when faced with the mystery of the incarnate Word.
While it is true that a widespread air of suspicion, inspired by an unfortunate past, is still dominant in this particular area, Christians, for their part, will be able to see to what extent the responsibility is theirs and deduce practical conclusions for the future.
In addition to friendly talks, competent people will be encouraged to meet and to study together the many problems deriving from the fundamental convictions of Judaism and of Christianity. In order not to hurt (even involuntarily) those taking part, it will be vital to guarantee, not only tact, but a great openness of spirit and diffidence with respect to one's own prejudices.
In whatever circumstances as shall prove possible and mutually acceptable, one might encourage a common meeting in the presence of God, in prayer and silent meditation, a highly efficacious way of finding that humility, that openness of heart and mind, necessary prerequisites for a deep knowledge of oneself and of others. In particular, that will be done in connection with great causes such as the struggle for peace and justice.
The existing links between the Christian liturgy and the Jewish liturgy will be borne in mind. The idea of a living community in the service of God, and in the service of men for the love of God, such as it is realized in the liturgy, is just as characteristic of the Jewish liturgy as it is of the Christian one. To improve Jewish- Christian relations, it is important to take cognizance of those common elements of the liturgical life (formulas, feasts, rites, etc.) in which the Bible holds an essential place.
An effort will be made to acquire a better understanding of whatever in the Old Testament retains its own perpetual value (cf. Dei Verbum, 14-15), since that has not been cancelled by the later interpretation of the New Testament. Rather, the New Testament brings out the full meaning of the Old, while both Old and New illumine and explain each other (cf. ibid., 16). This is all the more important since liturgical reform is now bringing the text of the Old Testament ever more frequently to the attention of Christians.
When commenting on biblical texts, emphasis will be laid on the continuity of our faith with that of the earlier Covenant, in the perspective of the promises, without minimizing those elements of Christianity which are original. We believe that those promises were fulfilled with the first coming of Christ. But it is none the less true that we still await their perfect fulfilment in his glorious return at the end of time.
With respect to liturgical readings, care will be taken to see that homilies based on them will not distort their meaning, especially when it is a question of passages which seem to show the Jewish people as such in an unfavourable light. Efforts will be made so to instruct the Christian people that they will understand the true interpretation of all the texts and their meaning for the contemporary believer.
Commissions entrusted with the task of liturgical translation will pay particular attention to the way in which they express those phrases and passages which Christians, if not well informed, might misunderstand because of prejudice. Obviously, one cannot alter the text of the Bible. The point is that, with a version destined for liturgical use, there should be an overriding preoccupation to bring out explicitly the meaning of a text,1 while taking scriptural studies into account.
The preceding remarks also apply to introductions to biblical readings, to the Prayer of the Faithful, and to commentaries printed in missals used by the laity.
III. Teaching and Education
Although there is still a great deal of work to be done, a better understanding of Judaism itself and its relationship to Christianity has been achieved in recent years thanks to the teaching of the Church, the study and research of scholars, as also to the beginning of dialogue.
In this respect, the following facts deserve to be recalled.
- It is the same God, "inspirer and author of the books of both Testaments", (Dei Verbum, 16), who speaks both in the old and new Covenants.
- Judaism in the time of Christ and the Apostles was a complex reality, embracing many different trends, many spiritual, religious, social and cultural values.
- The Old Testament and the Jewish tradition founded upon it must not be set against the New Testament in such a way that the former seems to constitute a religion of only justice, fear and legalism, with no appeal to the love of God and neighbour (cf. Deut 6:5, Lev 19:18, Matt 22:34-40).
- Jesus was born of the Jewish people, as were his Apostles and a large number of his first disciples. When he revealed himself as the Messiah and Son of God (cf. Matt 16:16), the bearer of the new Gospel message, he did so as the fulfilment and perfection of the earlier Revelation. And, although his teaching had a profoundly new character, Christ, nevertheless, in many instances, took his stand on the teaching of the Old Testament. The New Testament is profoundly marked by its relation to the Old. As the Second Vatican Council declared: "God, the inspirer and author of the books of both Testaments, wisely arranged that the New Testament be hidden in the Old and the Old be made manifest in the New" (Dei Verbum, 16). Jesus also used teaching methods similar to those employed by the rabbis of his time.
- With regard to the trial and death of Jesus, the Council recalled that "what happened in his passion cannot be blamed upon all the Jews then living, without distinction, nor upon the Jews of today" (Nostra Aetate, 4).
- The history of Judaism did not end with the destruction of Jerusalem, but rather went on to develop a religious tradition. And, although we believe that the importance and meaning of that tradition were deeply affected by the coming of Christ, it is still nonetheless rich in religious values.
- With the prophets and the apostle Paul, "the Church awaits the day, known to God alone, on which all peoples will address the Lord in a single voice and "serve him with one accords (Soph 3:9)" (Nostra Aetate, 4).
Information concerning these questions is important at all levels of Christian instruction and education. Among sources of information, special attention should be paid to the following:
- catechisms and religious textbooks;
- history books;
- the mass-media (press, radio, cinema, television).
The effective use of these means presupposes the thorough formation of instructors and educators in training schools, seminaries and universities.
Research into the problems bearing on Judaism and Jewish-Christian relations will be encouraged among specialists, particularly in the fields of exegesis, theology, history and sociology. Higher institutions of Catholic research, in association if possible with other similar Christian institutions and experts, are invited to contribute to the solution of such problems. Wherever possible, chairs of Jewish studies will be created, and collaboration with Jewish scholars encouraged.
IV. Joint Social Action
Jewish and Christian tradition, founded on the Word of God, is aware of the value of the human person, the image of God. Love of the same God must show itself in effective action for the good of mankind.
In the spirit of the prophets, Jews and Christians will work willingly together, seeking social justice and peace at every level - local, national and international.
At the same time, such collaboration can do much to foster mutual understanding and esteem.
The Second Vatican Council has pointed out the path to follow in promoting deep fellowship between Jews and Christians. But there is still a long road ahead.
The problem of Jewish-Christian relations concerns the Church as such, since it is when "pondering her own mystery" that she encounters the mystery of Israel. Therefore, even in areas where no Jewish communities exist, this remains an important problem. There is also an ecumenical aspect to the question: the very return of Christians to the sources and origins of their faith, grafted on to the earlier Covenant, helps the search for unity in Christ, the cornerstone.
In this field, the bishops will know what best to do on the pastoral level, within the general disciplinary framework of the Church and in line with the common teaching of her magisterium. For example, they will create some suitable commissions or secretariats on a national or regional level, or appoint some competent person to promote the implementation of the conciliar directives and the suggestions made above.
On 22 October 1974, the Holy Father instituted for the universal Church this Commission for Religious Relations with the Jews, joined to the Secretariat for Promoting Christian Unity. This special Commission, created to encourage and foster religious relations between Jews and Catholics - and to do so eventually in collaboration with other Christians - will be, within the limits of its competence, at the service of all interested organizations, providing information for them, and helping them to pursue their task in conformity with the instructions of the Holy See.
The Commission wishes to develop this collaboration in order to implement, correctly and effectively, the express intentions of the Council.
Given at Rome, 1 December 1974.
Johannes Card. Willebrands
President of the Commission
Pierre-Marie de Contenson, O.P.
Secretary of the Commission
- Thus the formula "the Jews", in St. John, sometimes according to the context means "the leaders of the Jews", or "the adversaries of Jesus", terms which express better the thought of the evangelist and avoid appearing to arraign the Jewish people as such. Another example is the use of the words "pharisee" and "pharisasim" which have taken on a largely pejorative meaning.