Relations between Catholicism and Judaism
Relations between Catholicism and Judaism deals with the current relationship between the Catholic Church and Judaism, and the changes in that relationship over the last fifty years, especially during the pontificate of Pope John Paul II.
- 1 Background
- 2 Second World War to 2005
- 3 Modern Catholic teachings about Judaism
- 4 Efforts by Pope John Paul II
- 5 Significant outstanding issues
- 6 See also
- 7 References
- 8 Bibliography
- 9 External links
Christianity started as a Jewish creed in Palestine in the mid-1st century. The first Christians were Jewish and the early spread of Christianity was aided by the wide extent of the Jewish diaspora in the Roman Empire. Though Jesus was not accepted as the Messiah among Jewish leaders, worshipers of the diverging religions initially co-existed within the Jewish synagogues, reading the Old Testament, singing the Psalms and joining in the various rituals of the Jewish calendar. Christians and Jews moved apart in subsequent centuries, but modern Catholicism has retained much of its Hebrew literary heritage, the Old Testament (Tanakh).1
Even as pagans and gentiles increasingly began to attend Christian worship, the Jewish framework remained strong. Paul of Tarsus initially took part in the reactive Jewish persecution of the early Christian movement, but following his conversion, became a leading exponent for Christianity branching away from Judaism and becoming a religion open to all, which could move away from strict Jewish dietary laws and the requirement of circumcision.2 By 200AD, Judaism remained a popular religion within the Roman Empire, though it had lost many followers to Christianity. For much of this period, the Christians had suffered greater persecution from the pagan majority, than had the Jews, with the Jews often favoured over the Christians by the Roman State.3 The reign of the Emperor Constantine elevated Christianity to the preferred religion of the Roman State - while reducing the position of paganism and Judaism. The dominance of Christianity was to flourish and outlast the Roman Empire.4
Following the Fall of Rome, and during the Middle Ages, the Catholic Church became a temporal power in its own right. Around 400, St Augustine, one of the most influential and foundational figures of Catholic theology, preached that the Jews must be protected for their ability to explain the Old Testament. Around 598, in reaction to anti-Jewish attacks by Christians in Palermo, Pope Gregory the Great (c 540–604) brought Augustine's teachings into Roman Law, by writing a Papal Bull which became the foundation of Catholic doctrine in relation to the Jews and specified that, although the Jews had not accepted salvation through Christ, and were therefore condemned by God until such time as they accept salvation, Christians were nevertheless duty-bound to protect the Jews as an important part of Christian civilization.5 The Bull said that Jews should be treated equitably and justly, that their property rights should be protected, and that they should keep their own festivals and religious practices.6 Thus, in the Papal States, Jews enjoyed a level of protection in law.5 While a "persecuting spirit" often existed among the general population through the Middle Ages, and certain Popes, including Paul IV oppressed the Jews, Papal Bulls reiterating the duty of protection were issued by various Popes, including Pope Callixtus II (c. 1120), whose "Sicut Judæis" served as a papal charter of protection to the Jews, and Jewish communities often turned to the Holy See for protection.6
In the modern world, anti-Jewish sentiment reached its zenith with the murderous racial anti-Semitism of the Nazi Holocaust. In the aftermath of the defeat of Hitler's Germany, and discovery of the extent of Nazi crimes, the long history of Christian anti-Judaism came to be critically examined by scholars attempting to explain the origins of the Holocaust. Though Christians revered the Jewish scriptures, they had traditionally placed blame on Jewish leaders for the crucifixion of Jesus. A movement for reconciliation grew. According to the historian Geoffrey Blainey, "In the following forty years, Christians and Jews were to come together more closely than at perhaps any other time since the half-century after Christ had died.7
The Second Vatican Council, commonly known as Vatican II, was a pastoral ecumenical council of the Catholic church opened under Pope John XXIII in 1962 and closed under Pope Paul VI in 1965. One of the most revolutionary changes that resulted from interpretations of this council's documents concerned the document Nostra Aetate.
- True, the Jewish authorities and those who followed their lead pressed for the death of Christ. 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.
In 1971 the Catholic Church established an internal International Catholic-Jewish Liaison Committee and the International Jewish Committee for Interreligious Consultations, outside the Church's Magisterium, to further these efforts.
On May 4, 2001, at the 17th meeting of the International Liaison Committee in New York, Church officials stated that they would change how Judaism is dealt with in Catholic seminaries and schools. In part, they stated:
- The curricula of Catholic seminaries and schools of theology should reflect the central importance of the church's new understanding of its relationship to Jews....Courses on Bible, developments by which both the church and rabbinic Judaism emerged from early Judaism will establish a substantial foundation for ameliorating "the painful ignorance of the history and traditions of Judaism of which only negative aspects and often caricature seem to form part of the stock ideas of many Christians. (See notes on the Correct Way to Present Jews and Judaism in Catholic Preaching and Catechesis, #27, 19858)
- ...Courses dealing with the biblical, historical and theological aspects of relations between Jews and Christians should be an integral part of the seminary and theologate curriculum, and not merely electives. All who graduate from Catholic seminaries and theology schools should have studied the revolution in Catholic teaching on Jews and Judaism from Nostra Aetate to the prayer of Pope John Paul II in Jerusalem at the Western Wall on March 26, 2000....For historic reasons, many Jews find it difficult to overcome generational memories of anti-Semitic oppression. Therefore: Lay and Religious Jewish leaders need to advocate and promote a program of education in our Jewish schools and seminaries – about the history of Catholic-Jewish relations and knowledge of Christianity and its relationship to Judaism....Encouragement of dialogue between the two faiths does involve recognition, understanding and respect for each other's beliefs, without having to accept them. It is particularly important that Jewish schools teach about the Second Vatican Council, and subsequent documents and attitudinal changes that opened new perspectives and possibilities for both faiths.
This new understanding of the relationship between Catholics and Jews is also reflected in the revised liturgy of Good Friday in a particular way. The pre-1962 version of the Good Friday Prayer had Catholics praying for the "perfidis Judaeis", the "unfaithful Jews".9 The Latin adjective "perfidis", whose derivations in modern languages had taken on a strongly pejorative sense, was excised from the text. As part of the revision of the Roman Missal, the prayer was completely rewritten, so that the Catholic Church now 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".
Pope John Paul II was one of the few popes to have grown up in a climate of flourishing Jewish culture, one of the key components of pre-war Kraków, and his interest in Jewish life dated from early youth.
Despite considerable progress in improving relations during the period covered by this article, points of contention still exist between the Catholic Church and the Jewish community. Importantly, some criticise the Church for failing to ‘grab the bull by the horns and look at Christian culpability and Church culpability for the Holocaust.’10 Several decisions supported by Pope John Paul II prompted criticism among some members of the Jewish community, including:
- The declared "Venerable" status of Pope Pius XII, who many Jewish groups believe did little to aid Jews during the Holocaust.
- The Vatican's continued policy of allowing only partial access to its extensive World War II era archives. Many Jewish groups believe that full access to this archive might demonstrate that Pope Pius XII deliberately did not do enough to help Jews, or even that he demonstrated some sympathy for the Nazi regime.
In addition, although the Jewish community appreciated John Paul II's 1994 statement, We Remember: A Reflection on the Shoah, which offered a mea culpa for the role of Christians in the Holocaust, some Jewish groups felt that the statement was insufficient, as it focused on individual members of the Church who helped the Nazis, portraying them as acting against the teachings of the Church.
Some critics consider the statement to be irresponsible, as it absolved the Church itself of any blame. Lingering disputes also remain about some of the practical aftereffects of the Holocaust, including the question of how to deal with Jewish children baptized during the Second World War who were never returned to their Jewish families and people.
Continuing tensions in the Middle East impacts on relations between Jews and Catholics in the region and beyond. 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 term "traditionalist Catholics" has been applied to Catholics particularly devoted to practicing the ancient traditions of the Church (cf. Summorum Pontificum). These groups 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 (cf. Society of St. Pius X and Sedevacantism).
In a May 2002 interview with the Italian-Catholic publication 30 Giorni, Cardinal Oscar Maradiaga claimed that Jews influenced the media to exploit the recent controversy regarding sexual abuse by Catholic priests in order to divert attention from the Israeli-Palestinian crisis. This provoked outrage from the anti-Defamation League, especially since Maradiaga has a reputation as a moderate and that he is regarded as a papabile.11 The high-profile Don Pierino Gelmini of Italy, himself personally accused of sexually abusing a number of young men, put the blame on a nebulous "Jewish radical chic" in an interview with the Corriere della Sera.1213 He later apologized and shifted the blame onto the Freemasons.14 The bishop Giacomo Babini described the scandal's exposure as a refined "Zionist attack" in an April 2010 newspaper interview.15
- Geoffrey Blainey; A Short History of Christianity; Viking; 2011; pp.32-35
- Geoffrey Blainey; A Short History of Christianity; Viking; 2011; pp.37-38
- Geoffrey Blainey; A Short History of Christianity; Viking; 2011; pp.49
- Geoffrey Blainey; A Short History of Christianity; Viking; 2011; pp.72-75
- Lecture by Dr David Neiman: The Church and the Jews II: Popes Gregory I and Leo III; published by itunes, 2009
- Catholic Encyclopedia - History of Toleration; web 22 June 2013
- Geoffrey Blainey; A Short History of Christianity; Viking; 2011; pp.501-502
- "Vatican Notes". Bc.edu. Retrieved 2009-05-06.dead link
- 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 prayers for the Jews; in 1960 he ordered it removed from all rituals for the reception of converts. See: Time Magazine August 15 1960. that they might convert to the truth. Pope John XXIII
- Ranan, David, Double Cross: The Code of the Catholic Church, p. 236, Theo Press, 2007. 
- ADL Outraged by Honduran Cardinal's Jewish Conspiracy Theory
- Fisher, Ian (17 August 2008). "Vatican Plays Down Meeting That Angered Jewish Groups". The New York Times. Retrieved 7 July 2010.
- "Sex Abuse Charges a 'Conspiracy': Priest" (5 August 2007). Independent Online. Retrieved 7 July 2010.
- "Chiedo scusa agli ebrei" (7 August 2008). Quotidiano.net. Retrieved 7 July 2010. (Italian)
- Kington, Tom (11 April 2010). "Bishop 'Blames Jews' for Criticism of Catholic church Record on Abuse". The Guardian. Retrieved 10 July 2010.
- Ain, Stewart. "Staying The Course: John Paul II built a closeness between the Vatican and Jewish community, and Jewish leaders don’t expect that to change", The Jewish Week, April 8, 2005
- Lipman, Steve. "The Jewish Critique: Amid the pope’s remarkable record on the Jews, issues linger", The Jewish Week, April 8, 2005
- Vatican.va:Commission of the Holy See for Religious Relations with the Jews
- Staying The Course: John Paul II built a closeness between the Vatican and Jewish community, and Jewish leaders don’t expect that to change
- Catholic Encyclopedia Article on Judaism. Of particular interest is section four: "Judaism and Church Legislation." (The Catholic Encyclopedia was written before Vatican II, and may reflect attitudes that no longer characterize the Catholic view of Judaism.)
- TIMELINE - Pope Benedict angers Jews – a timeline of recent events in Catholic-Jewish relations (Reuters, January 25, 2009)