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Christian-Jewish reconciliation
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Reconciliation between Christianity and Judaism refers to the efforts that are being made to improve understanding of the Jewish people and of Judaism, to do away with Christian antisemitism and Jewish anti-Christian sentiment. There has been significant progress in the reconciliation effort in recent years, especially by the Catholic Church, but also by other Christian groups.
reaction to the Holocaust and many other inquisitions and crusades throughout the course of human history, many theologians, religious historians and educators dedicated their efforts to seek reconciliation between Christians and Jews.
e are a number of sensitive issues that separate the two faiths.
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Encyclopedia
Reconciliation between Christianity and Judaism refers to the efforts that are being made to improve understanding of the Jewish people and of Judaism, to do away with Christian antisemitism and Jewish anti-Christian sentiment. There has been significant progress in the reconciliation effort in recent years, especially by the Catholic Church, but also by other Christian groups.
Background
As a reaction to the Holocaust and many other inquisitions and crusades throughout the course of human history, many theologians, religious historians and educators dedicated their efforts to seek reconciliation between Christians and Jews.
Proselytism
There are a number of sensitive issues that separate the two faiths. One of those issues is the issue of proselytizing of Jews. A number of Progressive Christian denominations have publicly declared that they will no longer proselytize Jews. A number of mainline Christian and conservative Christian continue to advocate the conversion of Jews and argue that that practice is not anti-semitic.
In contrast, groups such as the Anti-Defamation League have stated that attempts to convert Jews are anti-semitic and have directly compared those efforts to the holocaust. A recent survey of American Christians by the Pew Forum on Religion and Public Life found that large- over 60%- majorities of most denominations believe that Jews will receive eternal life after death alongside Christians.
Arab Christians
Tensions remain in the Middle East with regards to the political and social status of Palestinian Christians, who sometimes claim to have been harmed by Israeli government policy. Also, relations with Arab Christians in Lebanon, Jordan and Syria often parallel those relations with Arab Muslims and remain difficult, especially with regards to the question of anti-zionism and zionism.
The Catholic Church
The Second Vatican Council, commonly known as Vatican II, which closed in 1965, was instrumental in producing the document called Nostra Aetate, which read in part:
- True, the Jewish authorities and those who followed their lead pressed for the death of Christ; still, what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today. Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures. All should see to it, then, that in catechetical work or in the preaching of the word of God they do not teach anything that does not conform to the truth of the Gospel and the spirit of Christ. Furthermore, in her rejection of every persecution against any man, the Church, mindful of the patrimony she shares with the Jews and moved not by political reasons but by the Gospel's spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone.
To further the goal of reconciliation, the Catholic Church in 1971 established an internal International Catholic-Jewish Liaison Committee and the International Jewish Committee for Interreligious Consultations (this Committee is not a part of the Church's Magisterium). After meeting of the committee on May 4, 2001, Church officials stated that they would change how Judaism is dealt with in Catholic seminaries and schools.
This new understanding of the relationship between Christians and Jews is reflected in the revised liturgy of Good Friday in a particular way. The ancient Good Friday Prayer of the Roman Rite had Catholics praying for the "perfidious Jews" that they might be converted to the truth. The ancient sense of the Latin word "perfidis" in that context was "unbelieving", yet the English cognate "perfidious" had, over the centuries, gradually acquired the sense of "treacherous." In order to eliminate misunderstanding on this point,
Pope Pius XII ordered in 1955 that, in Catholic liturgical books, the Latin word "perfidis" be properly translated "unbelieving", ensuring that the prayer be understood in its original sense: praying for the Jews who remained "unbelieving" concerning the Messiah. Indeed, the same adjective was used in many of the ancient rituals for receiving non-Christian converts into the Catholic Church.
Owing to the enduring potential for confusion and misunderstanding because of the divergence of English usage from the original Latin meaning, Pope John XXIII ordered that the Latin adjective "perfidis" be dropped from the Good Friday Prayer for the Jews; in 1960 he ordered it removed from all rituals for the reception of converts. See: . The current prayer of the Roman Liturgy for Good Friday prays for "the Jewish people, first to hear the word of God, that they may continue to grow in the love of His name and in faithfulness to His covenant."
The term "traditionalist Catholics" often is used to apply to Catholic Christians who are particularly devoted to practicing the ancient traditions of the Church; yet there are also groups calling themselves "traditionalist Catholics" that either reject many of the changes made since Vatican II, or regard Vatican II as an invalid Council, or who broke away entirely from the Catholic Church after Vatican II. Some of these so-called traditionalist Catholics believe that the Pope at the time, and all Popes since, have led the majority of Catholic clergy and laity into heresy. They view interfaith dialogue with Jews as unnecessary and potentially leading to a "watering-down" of the Catholic faith. In the view of some traditionalist Catholics, Jews are believed to be damned unless they convert to Christianity. This, of course, is not the view of all who identify themselves as "traditional".
Protestant churches
In 1981 the Assembly of the Church of Scotland declared "its belief in the continuing place of God's people of Israel within the divine purpose."
In 1982 the Lutheran World Federation issued a consultation stating that "we Christians must purge ourselves of any hatred of the Jews and any sort of teaching of contempt for Judaism."
The European Lutheran Commission on the Church and the Jewish People (Lutherische Europäische Kommission Kirche und Judentum, LEKKJ) is an umbrella organization representing twenty-five Lutheran church bodies in Europe. On May 12, 2003 they issued A Response to Dabru Emet:
- In its Driebergen Declaration (1991), the European Lutheran Commission on the Church and the Jewish People...rejected the traditional Christian “teaching of contempt” towards Jews and Judaism, and in particular, the anti-Jewish writings of Martin Luther, and it called for the reformation of church practice in the light of these insights. Against this background, LEKKJ welcomes the issuance of Dabru Emet: A Jewish Statement on Christians and Christianity. We see in this statement a confirmation of our own work of these past years....We know that we must reexamine themes in Lutheran theology that in the past have repeatedly given rise to enmity towards Jews....Fully aware that Dabru Emet is in the first instance an intra-Jewish invitation to conversation, we see in this statement also an aid to us in expressing and living out our faith in such a way that we do not denigrate Jews, but rather respect them in their otherness, and are enabled to give an account of our own identity more clearly as we scrutinize it in the light of how others see us.
In March 1995 the Alliance of Baptists issued "A Baptist Statement on Jewish-Christian Relations"; a revision of this statement was released on April 25, 2003. In part, is says:
- As Baptist Christians we are the inheritors of and, in our turn, have been the transmitters of a theology which lays the blame for the death of Jesus at the feet of the Jews; a theology which has taken the anti-Jewish polemic of the Christian Scriptures out of its first century context and has usurped for the Church the biblical promises and prerogatives given by God to the Jews...The madness, the hatred, the dehumanizing attitudes which led to the events known collectively as the Holocaust did not occur overnight or within the span of a few years, but were the culmination of centuries of such Christian theology, teaching and church-sanctioned action directed against the Jews simply because they were Jews.
This document lists recommended actions that they asked all Christians to join them in:
- Renouncing interpretations of Scripture which foster religious stereotyping and prejudice against the Jewish people and their faith;
- Seeking genuine dialogue with the broader Jewish community, a dialogue built on mutual respect and the integrity of each other's faith;
- Lifting our voices quickly and boldly against all expressions of anti-Semitism;
- Educating ourselves and others on the history of Jewish-Christian relations from the first century to the present, so as to understand our present by learning from our past.
- Commit ourselves to rigorous consideration of appropriate forms of Christian witness for our time.
The United Church of Canada issued a statement in May 1998 entitled "Bearing Faithful Witness: United Church-Jewish Relations Today." This calls upon Christians to:
- Stop trying to convert Jews to Christianity; Reject Biblical interpretations which negatively stereotype Jews, as this leads to anti-Semitism; Reject the idea that Christianity is superior to, or a replacement for, Judaism; recognize that anti-Semitism is an element of historic Christianity, but not an inherent part of it - therefore one can remove it from Christianity and still remain faithful to Christianity.
Bearing Faithful Witness, has continued within the Church as a study program; on August 13, 2003, the 38th General Council of The United Church of Canada received a new report from Bearing Faithful Witness; it then approved a statement on relations with Jews today. Their report states, in part, "No other religion is as closely related to Christianity as Judaism. The Christian God is the God of Israel. Jesus and all the apostles were of Israel (see Jewish Christians). Christian scripture includes the scriptures of Israel." They call for no longer seeking the conversion of Jews. The statement, United Church-Jewish Relations Today, "acknowledges a history of interpreting the New Testament in a way that has failed to acknowledge the context within Judaism in which many passages are rooted; rejects all teaching of contempt toward Jews and Judaism and the belief that God has abolished the covenant with the Jewish people; affirms the significance of Judaism as a religion, a people, and a covenant community and that the State of Israel has the right to exist in peace and security."
Christian Scholars Group
The Christian Scholars Group on Christian-Jewish Relations, a group of 22 Christian scholars, theologians, historians and clergy from six Christian Protestant denominations and the Roman Catholic Church, which works to "develop more adequate Christian theologies of the church's relationship to Judaism and the Jewish people."
The group issued a statement in September 2002, "A Sacred Obligation: Rethinking Christian Faith in Relation to Judaism and the Jewish People", which states, in part:
- "For most of the past two thousand years, Christians have erroneously portrayed Jews as unfaithful, holding them collectively responsible for the death of Jesus and therefore accursed by God. In agreement with many official Christian declarations, we reject this accusation as historically false and theologically invalid. It suggests that God can be unfaithful to the eternal covenant with the Jewish people. We acknowledge with shame the suffering this distorted portrayal has brought upon the Jewish people.... We believe that revising Christian teaching about Judaism and the Jewish people is a central and indispensable obligation of theology in our time." They then offer ten positions, with detailed explanations, "for the consideration of our fellow Christians. We urge all Christians to reflect on their faith in light of these statements."
The ten positions, in brief, are:
- God's covenant with the Jewish people endures forever, see also Dual-covenant theology.
- Jesus of Nazareth lived and died as a faithful Jew, see also Historical Jesus.
- Ancient rivalries must not define Christian-Jewish relations today.
- Judaism is a living faith, enriched by many centuries of development.
- The Bible both connects and separates Jews and Christians.
- Affirming God's enduring covenant with the Jewish people has consequences for Christian understandings of salvation.
- Christians should not target Jews for conversion.
- Christian worship that teaches contempt for Judaism dishonors God.
- We affirm the importance of the land of Israel for the life of the Jewish people.
- Christians should work with Jews for the healing of the world.
Orthodox Christianity
Orthodox Christianity has a better history of relations between its adherents and the Jewish community than that of Catholic or Protestant Christianity. The Orthodox Christian attitude to the Jewish people is seen in a 16th century encyclical written by Ecumenical Patriarch Metrophanes III (1520-1580) to the Greek Orthodox in Crete (1568) following reports that Jews were being mistreated. The Patriarch states:
- "Injustice ... regardless to whomever acted upon or performed against, is still injustice. The unjust person is never relieved of the responsibility of these acts under the pretext that the injustice is done against a heterodox and not to a believer. As our Lord Jesus Christ in the Gospels said do not oppress or accuse anyone falsely; do not make any distinction or give room to the believers to injure those of another belief."
The traditional Jewish view is that non-Jews may receive God's saving grace, and this view is reciprocated in Orthodox Christianity. Writing for the Greek Orthodox Archdiocese of America, Rev. Protopresbyter George C. Papademetriou has written a summary of classical Christian and Greek Orthodox Christian views on the subject of the salvation of non-Christians. In his paper An Orthodox Christian View of Non-Christian Religions Papademetriou writes:
- In our times. Professor John N. Karmiris, University of Athens, based on his studies of the Church Fathers, concludes that the salvation of non-Christians, non-Orthodox and heretics depends on the all-good, allwise and all-powerful God, who acts in the Church but also through other "ways." God's saving grace is also channeled outside the Church. It cannot be assumed that salvation is denied non-Christians living in true piety and according to natural law by the God who "is love" (1 John 4:8), In his justice and mercy God will judge them worthy even though they are outside the true Church. This position is shared by many Orthodox who agree that God's salvation extends to all who live according to His "image" and "participate in the Logos." The Holy Spirit acted through the prophets of the Old Testament and in the nations. Salvation is also open outside the Church.
The Fifth Academic Meeting between Judaism And Orthodox Christianity was held in Thessaloniki, Greece, on May 27-29, 2003. The meeting was organized by Metropolitan Emmanuel of France, who heads the Office of International and Intercultural Affairs to the Liaison Office of the Ecumenical Patriarchate to the European Union, Brussels, in cooperation with the International Jewish Committee for Interreligious Consultations, New York, Co-Chaired by Rabbi Israel Singer who is also Chairman of the World Jewish Congress, and Rabbi Joel Meyers who is also the Executive Vice President of the Rabbinical Assembly. In his opening remarks, Ecumenical Patriarch Bartholomew denounced religious fanaticism and rejected attempts by any faith to denigrate others. The following principles were adopted at the meeting:
- Judaism and Christianity while hearkening to common sources inviolably maintain their internal individuality and particularity.
- The purpose of our dialogue is to remove prejudice and to promote a spirit of mutual understanding and constructive cooperation in order to confront common problems.
- Specific proposals will be developed to educate the faithful of both religions to promote healthy relationships based on mutual respect and understanding to confront bigotry and fanaticism.
- Being conscious of the crises of ethical and spiritual values in the contemporary world, we will endeavor to identify historical models of peaceful coexistence, which can be applied to minority Jewish and Orthodox communities in the Diaspora.
- We will draw from our spiritual sources to develop programs to promote and enhance our common values such as peace, social justice and human rights, specifically addressing the concerns of religious minorities.
Participants agreed to establish a permanent coordinating committee to maintain and foster continuing relationships. The Committee would jointly monitor principles enunciated at the meeting and would further enhance the dialogue and foster understanding between the respective religious communities.
Joint efforts
The International Council of Christians and Jews (ICCJ)is an umbrella organisation of 38 national Jewish-Christian dialogue organisations world-wide.
In 1993 (March 1) International Council of Christians and Jews (ICCJ) published "Jews and Christians in Search of a Common Religious Basis for Contributing Towards a Better World." This document "contains both separate Jewish perspectives and Christian perspectives concerning mutual communication and cooperation as well as a joint view of a common religious basis for Jews and Christians to work together for a better world....These considerations are not 'the' official theological, philosophical nor ideological underpinnings of the ICCJ and its member organisations, but are an invitation to consider what our work is all about. They have no authority other than their intrinsic world..."
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The ICCJ runs a website, Jewish-Christian Relations, "which is devoted to fostering mutual respect and understanding between Christians and Jews around the world."
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According to their website, "Founded in 1987 by an interfaith coalition of laity and clergy, the Institute for Christian & Jewish Studies offers a variety of educational programs that highlight the distinctiveness of the Jewish and Christian traditions and confront the dangerous misunderstandings that have evolved in our two communities."
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Another important initiative to promote joint initiatives between Jews and Christians was realized October 27, 2002, with the establishment and approval of the bylaws of the Council of Centers of Jewish-Christian Relations (CCJR). The Council is an association of centers and institutes in the United States and Canada devoted to enhancing mutual understanding between Jews and Christians. Although most of these centers or institutes are located in the United States, there are also affiliate members from Europe and Israel. Representatives from major Christian and Jewish agencies and religious bodies in the United States are also members.
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Jewish responses
The 1906 Jewish Encyclopedia article on Gentile: Gentiles May Not Be Taught the Torah notes the following Jewish-Christian reconciliation:
Robert Gordis, a Conservative rabbi, wrote an essay on Ground Rules for a Christian Jewish Dialogue; through his writings and similar writings of other rabbis in all Jewish denominations, one form or another of these rules eventually became more or less accepted by all parties engaging in interfaith dialogue.
- People should not label Jews as worshipping an inferior "the Old Testament God of Justice" while saying that Christians worship a superior "God of Love of the New Testament." Gordis brings forth quotes from the Tanakh (Hebrew Bible) which shows that this view is a misleading caricature of both religions, created by selective quotation. (For the historical origin of this theology, see Marcion).
- Christians should stop "the widespread practice of contrasting the primitivism, tribalism and formalism of the Old Testament with the spirituality, universalism, and freedom of the New, to the manifest disadvantage of the former." Gordis brings forth quotes from the Tanakh which shows that this view is a misleading caricature of both religions that was created by selective quotation.
- "Another practice which should be surrendered is that of referring to Old Testament verses quoted in the New as original New Testament passages. Many years ago, Bertrand Russell, whose religious orthodoxy is something less than total, described the Golden Rule 'Thou shalt love thy neighbor as thyself' as New Testament teaching. When the Old Testament source (Leviticus 19:18, the Great Commandment) was called to his attention, he blandly refused to recognize his error."
- Christians should understand that while Judaism is based in the Hebrew Bible, it is not identical to the religion described in it. Rather, it is based on the Bible as understood through the lens of rabbinic literature such as the Mishnah and Talmud. "To describe Judaism within the framework of the Old Testament is as misleading as constructing a picture of American life in terms of the Constitution, which is, to be sure, the basic law of the land but far from coextensive with our present legal and social system." The Jewish Encyclopedia indicates "... and with the destruction of the Temple the Sadducees disappeared altogether, leaving the regulation of all Jewish affairs in the hands of the Pharisees. Henceforth Jewish life was regulated by the teachings of the Pharisees; the whole history of Judaism was reconstructed from the Pharisaic point of view, and a new aspect was given to the Sanhedrin of the past. A new chain of tradition supplanted the older, priestly tradition. Pharisaism shaped the character of Judaism and the life and thought of the Jew for all the future." In other words, "Old Testament Judaism" is quite different from post-Temple Judaism.
- Jews must "rise above the heavy burden of historical memories which have made it difficult for them to achieve any real understanding, let alone an appreciation, of Christianity. It is not easy to wipe out the memories of centuries of persecution and massacre, all too often dedicated to the advancement of the cause of the Prince of Peace.....[It is] no easy task for Jews to divest themselves of the heavy burden of group memories from the past, which are unfortunately reinforced all too often by personal experiences in the present. Nevertheless, the effort must be made, if men are to emerge from the dark heritage of religious hatred which has embittered their mutual relationships for twenty centuries. There is need for Jews to surrender the stereotype of Christianity as being monolithic and unchanging and to recognize the ramifications of viewpoint and emphasis that constitute the multicolored spectrum of contemporary Christianity."
- Jews should "see in Christian doctrine an effort to apprehend the nature of the divine that is worthy of respect and understanding" and that "the dogmas of the Christian church have expressed this vision of God in terms that have proved meaningful to Christian believers through the centuries." Gordis calls on Jews to understand with tolerance and respect the historical and religious context which led Christians to develop the concepts of the Virgin Birth, the Incarnation, the Passion, and the Resurrection, even if Jews themselves do not accept these ideas as correct. Similarly, Gordis calls on Christians to understand with tolerance and respect that Jews do not accept these beliefs, since they are in contradiction to the Jewish understanding of the unity of God. (The Root and the Branch, Chapter 4, Robert Gordis, Univ. of Chicago Press, 1962)
Rabbis from all the non-Orthodox movements of Judaism became involved in inter-faith theological dialogue with a number of Christian churches. Conservative Jews and Reform Jews now commonly engage in inter-faith theological dialogue; a small number of Modern Orthodox rabbis engage in such dialogue as well.
Most Orthodox rabbis do not engage in such dialogue. The predominant position of Orthodoxy on this issue is based on the position of Rabbi Joseph Soloveitchik; he held that Judaism and Christianity are "two faith communities (which are) intrinsically antithetic". In his view "the language of faith of a particular community is totally incomprehensible to the man of a different faith community. Hence the confrontation should occur not at a theological, but at a mundane human level... the great encounter between man and God is a holy, personal and private affair, incomprehensible to the outsider..." As such, he ruled that theological dialogue between Judaism and Christianity was not possible. However, Rabbi Soloveitchik advocated closer ties between the Jewish and Christian communities. He held that communication between Jews and Christians was not merely permissible, but "desirable and even essential" on non-theological issues such as war and peace, the war on poverty, the struggle for people to gain freedom, issues of morality and civil rights, and to work together against the perceived threat of secularism. As a result of his ruling, Orthodox Jewish groups did not cooperate in interfaith discussions between the Catholic Church and Judaism, nor did they participate in the later interfaith dialogues between Protestant Christian groups and the Jewish community.
Modern Papal views
Pope Benedict XVI has expressed very similar views to those of some of the Orthodox rabbis, saying in a 2004 book with Marcello Pera that inter-cultural dialogue could often be positive, but that theological dialogue was practically impossible and not always desirable.
National Council of Synagogues
The National Council of Synagogues (NCS) is a partnership of the non-Orthodox branches of Judaism. (Orthodox Jews have been invited to join, but Orthodox leaders have ruled that an Orthodox rabbi may not work with non-Orthodox rabbis as a matter of religious principle.) This group deals with interfaith issues, and meets regularly with the representatives of the United States Catholic Bishops Conference, the National Council of Churches of Christ and various other denominations and religions. Their goal is to foster religious conversation and dialogue in the spirit of religious pluralism.
Today
Today the Jewish leaders are having connection with the Christian leaders.
Reflections on Covenant and Mission is a statement developed jointly by the NCS and the U.S. Bishops' Committee for Ecumenical and Interreligious Affairs.
Dabru Emet
Recently, more than 120 rabbis from all branches of Judaism signed a document called Dabru Emet ("Speak the Truth") that has since been used in Jewish education programs across the U.S.
See also
External links and references
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