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Christian−Jewish reconciliation refers to the efforts that are being made to improve understanding and acceptance betweenChristians andJews. There has been significant progress in reconciliation in recent years, in particular by theCatholic Church, but also by otherChristian groups.
In response tothe Holocaust (though earlier accounts of reconciliation exist), and many instances of the persecution of Jews by Christians throughout history (most prominent being theCrusades and theInquisition), many Christian theologians, religious historians and educators have sought to improve understanding of Judaism and Jewish religious practices by Christians.[1]
There are a number of sensitive issues that continue to impact Christian–Jewish relations.
Attempts by Christians to convert Jews to Christianity is an important issue in Christian–Jewish relations. Groups such as theAnti-Defamation League have described many attempts toconvert Jews asantisemitic.[2]
Pope Benedict XVI suggested that the church should not be targeting Jews for conversion efforts, since "Israel is in the hands of God, who will save it 'as a whole' at the proper time."[3] A number ofProgressive Christian denominations have publicly declared that they will no longer proselytize Jews.[4][5] Othermainline Christian andconservative Christian churches have said they will continue their efforts to evangelize among Jews, saying that this is not antisemitic.[6]
A 2008 survey ofAmerican Christians by thePew Forum on Religion and Public Life found that over 60% of mostdenominations believe that Jews will receiveeternal life afterdeath alongside Christians.[7]
TheSecond Vatican Council, commonly known as Vatican II, which closed in 1965, was instrumental in producing the document calledNostra aetate, which read in part:
True, theJewish 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 newpeople 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 theword of God they do not teach anything that does not conform to the truth of theGospel 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 antisemitism, directed against Jews at any time and by anyone.
To further the goal of reconciliation, theRoman Catholic Church in 1971 established an internalInternational Catholic-Jewish Liaison Committee and theInternational Jewish Committee for Interreligious Consultations. After the committee met on May 4, 2001, Church officials stated that they would change the way Judaism is dealt with in Catholic seminaries and schools.
This new understanding of the relationship between Christians and Jews is reflected in the revisedliturgy of Good Friday in a particular way. TheGood Friday Prayer of the Roman Rite had Catholics praying that the "perfidious Jews" might be converted to "the truth". The ancient meaning of the Latin wordperfidis in that context was 'unbelieving', yet the English cognateperfidious had, over the centuries, gradually acquired the meaning of 'treacherous'. In order to eliminate misunderstanding on this point, Pope Pius XII ordered in 1955 that, in Catholicliturgical books, the Latin wordperfidis be more correctly translated as 'unbelieving', ensuring that the prayer be understood in its original sense: praying for the Jews who remained "unbelieving" concerning the Messiah. 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 adjectiveperfidis be dropped from theGood Friday Prayer for the Jews; in 1960 he ordered it removed from all rituals for the reception of Jewish converts.[8]
The termtraditionalist Catholics is often used to apply to Catholic Christians who are particularly devoted to practicing the ancient traditions of the Church; however, 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 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 2002, the Pontifical Biblical Commission released "The Jewish People and Their Sacred Scriptures". In this document, the Catholic Church further clarifies its current position on Jews and their Scriptures, taking careful steps to avoid the appearance of sanctioning any Catholic hostility toward Jews. The Commission writes, "Jewish messianic expectation is not in vain. It can become for us Christians a powerful stimulant to keep alive the eschatological dimension of our faith. Like them, we too live in expectation. The difference is that for us the One who is to come will have the traits of the Jesus who has already come and is already present and active among us." It continues, "It cannot be said, therefore, that Jews do not see what has been proclaimed in the text, but that the Christian, in the light of Christ and in the Spirit, discovers in the text an additional meaning that was hidden there."[9]
In December 2015, theVatican released a 10,000-word document that, among other things, implied that Jews do not need to be converted to find salvation, and that Catholics should work with Jews to fight antisemitism.[10][11][12] The aftermath of the document's release caused intense internal debate within the Catholic Church, since it seemed to contradict the Church's teachingextra ecclesiam nulla salus ('outside the Church there is no salvation') and since in 1985 the Church had rejected dual-covenant theology. The Vatican responded by clarifying that the 2015 statement cannot be understood as a doctrinal statement containing binding Catholic teaching. The incident highlighted ongoing debate within the Catholic Church oversupersessionism and the meaning of the "Old Covenant" of the Jews in relation to the New Covenant of Christ.
Pope Francis has been considered to be particularly instrumental in furthering Catholic-Jewish relations. During a visit to a synagogue, Francis echoedPope John Paul II's statement that Jews are the "elder brothers" of Christians, and further stated: "in fact you are our brothers and sisters in faith. We all belong to one family, the family ofGod, who accompanies and protects us, His people."[13]
While there were attempts at Protestant–Jewish dialogue throughout history, one of the most significant dialogues occurred around the 15th century; when Protestant ChristianHebraists began discovering and sympathizing withKaraite Judaism and its perceived similarities regardingscripturalism. This interest was expanded upon by Protestant attempts to parallel Karaite struggles against Rabbanite Jews to their own struggles against the Catholic Church. Christian scholar Johann Uppendorff invited Karaite spiritual leader Solomon Ben Aaron to explain the origins of the Karaites, which the latter would in his work'Appiryon 'ash lo.Mordecai ben Nissan would write the historiographicalDod Mordekhai andLevush melkhut at the behest of Jacob Trigland and KingCharles XII of Sweden respectively. Karaites, in turn, began trying to harmonize with Christian authorities.Mordecai Sultansky, in his workZekher tzaddikim, claimed that Karaite Judaism was commended by KingBaldwin I of Jerusalem, who said: "You who are loyal to Israel in your faith, and righteous in your deeds, and upright in your behavior, and have done no evil to Christians, since you were not in Jerusalem during theSecond Temple period [...] it is therefore fitting that you should be present in European areas among the Christians and they will love you and give you great benefits."[14]
In its Driebergen Declaration (1991), the European Lutheran Commission on the Church and the Jewish People rejected the historical Christian "teaching of contempt" towards Jews and Judaism, and in particular, theanti-Jewish writings of Martin Luther, and called for the reformation of church practice in the light of these insights.
TheChristian Scholars Group on Christian–Jewish Relations is a group of 22 Christian scholars, theologians, historians and clergy from six ChristianProtestant denominations and theRoman Catholic Church, which works to "develop more adequate Christian theologies of the church's relationship to Judaism and the Jewish people."[15][16][17]
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TheEastern Orthodox Church has a history ofantisemitism associated with it. For example, theProtocols of the Elders of Zion were published under the aegis of Orthodox priests in Tsarist Russia. The Orthodox Christian attitude to the Jewish people is seen in the virulently antisemitic eastern Orthodox organizations which arose in the post Soviet eastern bloc.[citation needed]
TheInternational Council of Christians and Jews (ICCJ) is an umbrella organisation of 38 national Jewish-Christian dialogue organisations worldwide, governed according to the principles of the Ten Points of theSeelisberg Conference, which was held in 1947 to explore the relationship basis ofChristianity and antisemitism. The institute was founded in 1987.[18]
In 1993 the ICCJ publishedJews and Christians in Search of a Common Religious Basis for Contributing Towards a Better World. The 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."[19]
Another initiative to promote joint initiatives between Jews and Christians began in October 2002, with the establishment and approval of the bylaws of the Council of Centers of Jewish-Christian Relations. 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.[20][21][independent source needed]
The 1906Jewish Encyclopedia article on "Gentile: Gentiles May Not Be Taught the Torah"[22] notes the following Jewish-Christian reconciliation:
R. Emden, in a remarkable apology for Christianity contained in his appendix to "Seder 'Olam,"[23] gives it as his opinion that the original intention of Jesus, and especially of Paul, was to convert only the Gentiles to theseven moral laws of Noah and to let the Jews follow theMosaic law—which explains the apparent contradictions in theNew Testament regarding thelaws of Moses and theSabbath.
Robert Gordis, aConservative rabbi, wrote an essay onGround 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.[24]
Rabbis from all the non-Orthodox movements of Judaism became involved in inter-faith theological dialogue with a number of Christian churches.Conservative Jews andReform Jews now commonly engage in inter-faith theological dialogue; a small number ofModern 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 RabbiJoseph Soloveitchik; he held thatJudaism 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.
PopeJohn Paul II made special effort to improve relations between Christianity (Catholicism in particular) and Jews and is often seen as a major figure in opening up dialogue between the Catholic and Jewish communities. He was the first pope to make an official visit to a synagogue, and made official apologies on behalf of the Catholic Church for wrongdoing against Jews throughout history. His theology often posed adual covenant quality, and referred to Judaism as "the older brother" of Christianity.
PopeBenedict XVI expressed very similar views to those of some Orthodox rabbis, saying in a 2004 book withMarcello Pera (who was, at the time,president of the Italian Senate) that inter-cultural dialogue could often be positive, but that theological dialogue was practically impossible and not always desirable.
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TheNational 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)[citation needed] 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 ofreligious pluralism.
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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 theU.S. Bishops' Committee for Ecumenical and Interreligious Affairs.
Recently,[when?] more than 220rabbis from all branches ofJudaism signed a document calledDabru Emet ("Speak the Truth") that has since been used in Jewish education programs across the U.S.
On 3 December 2015, theCenter for Jewish-Christian Understanding and Cooperation (CJCUC) spearheaded a petition of Orthodox rabbis from around the world calling for increased partnership between Jews and Christians.[25][26][27][28][29][30]
The unprecedentedOrthodox Rabbinic Statement on Christianity, entitledTo Do the Will of Our Father in Heaven: Toward a Partnership between Jews and Christians, was initially signed by over 25 prominent Orthodox rabbis in Israel, United States and Europe[30] and now has over 60 signatories.[31]
On 31 August 2017, representatives of theConference of European Rabbis, theRabbinical Council of America, and the Commission of theChief Rabbinate of Israel issued and presented theHoly See with a statement entitled "Between Jerusalem and Rome". The document pays particular tribute to the Second Vatican Council's declarationNostra Aetate, whose fourth chapter represents the "Magna Charta" of the Holy See's dialogue with the Jewish world. The statement "Between Jerusalem and Rome" does not hide the theological differences that exist between the two faith traditions while all the same it expresses a firm resolve to collaborate more closely, now and in the future.[32][33]
On 16 December 1968, Spain formally revoked theAlhambra Decree, the 1492 edict expelling Jews from Spain.[34]
The Spanish government has actively pursued a policy of reconciliation with the descendants of its expelled Jews. In 1992, in a ceremony marking the 500th anniversary of the Edict of Expulsion,King Juan Carlos (wearing a skullcap) prayed alongside Israeli presidentChaim Herzog and members of the Jewish community in theBeth Yaacov Synagogue (Madrid, Spain). The King said that "Sefarad (the Hebrew name for Spain) is no longer nostalgia, nor a place where Jews should feel as if at home, because Hispano-Jews are home in Spain. What matters is the desire to analyse and project the past in regards to our future."[35]
As of November 2012,Sephardic Jews have been given the right to automaticSpanish nationality without the requirement of residence in Spain. Prior to November 2012, Sephardic Jews already had the right to obtain Spanish citizenship after a reduced residency period of two years (versus ten years for foreigners). While their citizenship is being processed, Sephardic Jews will be entitled to the consular protection of the Kingdom of Spain.[36] This made Spain the only nation aside fromIsrael to grant automatic citizenship to the descendants of Jews. Today, the number of Jews in Spain is estimated at 50,000.[37] The deadline for applications under the Spanish law was September 2019, by which time 130,000 Jews had applied.[38]
In April 2013,Portugal passed a law of return, allowing descendants of Sephardic Jews who were expelled in the inquisition to claimPortuguese citizenship provided that they "belong to a Sephardic community of Portuguese origin with ties to Portugal" without a requirement for residence. The amendment to Portugal's "Law on Nationality" was approved unanimously on 11 April 2013.[39] The law came into effect in March 2015, and is open-ended.[38]
