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Christianity and the Dialogue

Introduction

please let me know if you don’t understand my English……

In the first part of this lecture I would like to present a sketch of the

development of the interfaith Dialogue over the years and remind a few

documents and events. I will mainly speak about the Jewish- Christian

Dialogue for a couple of reasons.

1. Christianity and Judaism is linked with a special relation, that is not

the same with any other religion. The Jewish - Christian dialogue

was and is a paradigm (paradajm) to any other dialogue and

reconciliation.

2. I do not feel competent to speak about Interfaith Dialogue in

general. As a sister of Sion I am mainly engaged in the Jewish –

Christian relations. But because I live now in Israel, at the end of

the presentation I would like to speak a little about the dialogue

what we call “through life”. I will try to share about my experience of

a Christian (from abroad) living and having relations (dialogue) with

Jews, Muslims and Palestinian Christians.

The second part of this presentation will be more personal perspective,

how dialogue is lived in our context. I think both sides of dialogue are

important: the theological dialogue is not full if it stays only on the level of

reflection; dialogue through life is difficult if one does not understand and

know the other partner.

At the end of this presentation there will be time for comments and

questions.

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part I

Let us now see how the official dialogue has started and where are we

today.

The 20th century was marked by unique transformations in the relations

between Jews and Christians. The main cause of these changes was the

development of the Jewish – Christian Dialogue and reconciliation.

19 th century

In the end of 19th, century, in America, some efforts toward interfaith

dialogue and reconciliation took place between Jews and Christians. The

initiative was mostly started by liberal Protestants. Some Christian

theologians and Jewish rabbis were invited to give talks in the

congregations. Also there were number of interfaith conferences

organized by liberal Protestants, in which a number of liberal as well as

traditional rabbis took part.

For example 1893 in Chicago was organized the World Parliament of

Religions (WPR). Representation of Protestants, Catholics, Greek and

Orthodox Christians, as well as Jews, Buddhists, Hindus, Bahai's,

Muslims and Native Americans participated in this event. This meeting

brought new occasions to meet and some leaders further engaged in the

dialogue and reconciliation.

In the theory the unprecedented conference reflected a sense of respect

for and recognition of all the religions. However at this stage Christians

did not really view all religions as equal to their faith. The Christians had a

triumphalist vision of Christianity which they saw as a faith destined

(destind) to eventually become the world's all-encompassing religion.

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Many Jewish leaders in the 19th century were occupied with defending

Judaism against what they considered to be unjustified defamation

resulting from the unwillingness of Christians to relate to Judaism as a

legitimate faith.

And also Reform Judaism had a vision according to which Judaism stood

at the top of religious evolutionary ladder and eventually would become

the one universal world religion.

1920s

A new turn took place in 1920s. Following the First World War the

triumphalist notions of both Protestants and Jews began to erode. A

number of liberal thinkers on both sides would begin offering each other

an amount of recognition and appreciation.

In 1924 Roman Catholic, Protestant and Jewish activists in USA

established the Committee on Good Will. The purpose of this group was

more social than theological and had to do with the rise of the hate

groups in public life of English - speaking nations. Similar groups were

also formed in other countries as the first National Council of Christians

and Jews in England in 1924 and in 1928 in USA. NCCJ goal was to

improve the relationship between the Jews and Christians.

With time this efforts eventually will result with mutual recognition and

improvement in the relationship between the Christian and Jewish

Communities of faith. But it will take years.

While the interfaith dialogue progressed, in continental Europe and in the

world the developments in the relationship between the Christians and

Jews were becoming tragic: grow of antisemitism, some Christians were

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attacking Jews, blaming them for the world's problems. For example fr

Charles Coughlin used a radio program to attack the Jews and blame

them for the troubles.

Others were sponsoring and distributing anti-semitic publication including

the Protocols of the Elders of Zion, a fabricated document according to

which the Jews were conspiring to take over the entire world.

The rise of organized anti-Jewish rhetoric and policies brought Jewish

organizations to institutionalize their involvement with interfaith dialogue;

and often building a good relationship with Christian groups was the

utmost importance, for example for World Jewish Congress, Canadian

and American Jewish Committees.

The mainstream Christian denominations of the time were far from

recognizing Judaism as a legitimate faith. The position was that

Christians should treat Jews benevolently, Judaism was not equal to

Christianity and could not offer moral guidelines nor salvation to their

souls. And the efforts to evangelize the Jews were continuing.

The mission toward Jews became the biggest and the most urgent

obstacle for the building of the relationship that is based on trust and

respect.

This was the result of the hundreds of teaching done by theologians and

taken from the traditional Christian line constructed, by the Church

fathers in the early centuries of Christianity. Having rejected their

Messiah, the Jews lost their position as the covenant people, God's first

nation. The promises given by God to Israel were inherited by the

Christian church, and Judaism as a separate faith from Christianity, had

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no reason to exist except as a group holding witness to the triumph of

Christianity.

1939-1945 Shoah

During this years two - thirds of the Jews of Europe were coldly and

systematically murdered. This is the time that the crisis not only touches

the Church teaching about Jews and Judaism but also the crises reaches

the whole Western civilization.

The liberation of the death camps by the allied armies left the world

reeling wit shock of realizing what had happened there.

1948

A high point was reached when a Jewish state was reestablished in the

land of Israel, manifesting the Jewish people's renewed ability to hope.

1947 Seelisberg

In 1947 A group of Jews and Christians met at Seelisberg (Switzerland)

in attempt to forge Jewish Christian co-operation after the Shoah. The

International Council for Christians and Jews was created at this meeting

and a ten points document was prepared that formed a basis of

understanding between Christians and Jews.

The Seelisberg "Adress to the Churches" reflects the first attempt by

Christians from different traditions to address the implications of the

Shoah for the Christian faith and its ten theses establishes the framework

for this in Christian teaching. In this document Christians address other

Christians. The crucial difference between the Seelisberg statement and

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the other Christian statements at the time is that these were Christians

who worked with, spoken with listened to and acknowledged the anguish

of their Jewish colleagues and had come to a conclusion that Christianity

had to change.

In less than 600 words it establishes the parameters of post-Holocaust

Christian belief and teaching that historically have been most directly

responsible for fostering hatred of Jews: teachings about Christ's

passion, about understandings of salvation and scripture, about

supersessionism and conclusions drawn about the Jewish faith.

This document will mark irreversible the Jewish Christian relations and

starts the battle against anti-Semitism.

1950s

In 1950s Dialogue between Jews and Christians intensified and took a

variety of forms. For example in New York Jewish, Protestant and

Catholic clergymen operated a radio program together. Also the interfaith

dialogue and reconciliation between the faiths became a priority for many

churches. Eg in Brittain clergymen of Church of England such as James

Parker were active in organizing Christian - Jewish meetings and

theological exchanges, expressing recognition and approval of Judaism.

Also Christian and Jewish religious leaders participated in mutual political

interfaith initiatives eg in America during the America Civil Rights

Movement.

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The improved relationship between the faiths made open anti-Semitism in

Western societies less culturally acceptable, but the hidden forms of anti -

Jewish sentiments were still very strong.

1960s

The 1960s marked an important turning point in the relationships

between Jews and Christians in Western societies and beyond.

The changes were brought about in part by rise of a Christian ecumenical

movement, which revolutionized the relationship between different

Christian Churches and between Christianity and other faiths as well. In

1948 the representatives of mainline Protestant churches gathered in

Amsterdam and established the World Council of Churches. The

ecumenical spirit of reconciliation and unity promoted by WCC affected

interfaith relations as well.

In the beginning the mission among the Jews was on the agenda of WCC

but in 60s such agenda declined sharply and many affiliated Churches

with WCC changed their approach, abandoning missions and

emphasizing dialogue and recognition.

Nostra Aetate 1965

In 1959 Pope John XXIII meets with French Jewish historian Jules Isaac. He tells him that he has good reason to hope for a change away

from the Christian "teaching of contempt" about the Jews.

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The most profound breakthrough on a global scale in the interfaith

relations was the Roman Catholic general council Vatican II (1962-1965).

It was initiated by Pope John XXIII who wished to reform church, change

its relationship to contemporary culture, and bring about an historical

reconciliation between different Christian Churches as well as between

the Christianity and other religions, and promoted an atmosphere of

forgiveness and acceptance. Toward its very last sessions, Vatican II

came out with a historic resolution on the relationship between

Christianity and Judaism (and other religions).

Among other things Nostra Aetate stated: "The Church ...cannot forget

that she received the revelation of the Old Testament through the people

with whom God in His inexpressible mercy concluded the ancient

Covenant ...the Jews should not be presented as rejected or accused by

God".

The document also taught:

- reminds that Mary and the first Apostles were Jewish;

- recommends that the Catholics and Jews engage in fraternal dialogues

- the relationship to the Jewish people is unique and not extrinsic to

Christianity

- deplores hatred persecutions and displays of anti -Semitism directed

against the Jews at any time and by anyone

- no ancestral collective blame to be imputed to the Jews as a people for

what happened to Jesus in his passion

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This document has opened a new phase in the Jewish - Christian

relationships and it was a stepping-stone for further dialogue and

declarations. It influenced not only the Catholic teaching but also

Protestant as well as Orthodox churches.

Both Protestants and Catholics were motivated, at least in part, by sense

of guilt over the historical role of Christian anti-Jewish accusations in

bringing about the mass murder of Jews during the WWII. Numerous

Christian thinkers reached a realization that Nazi hatred of Jews had

been fed by ages of anti-Semitic incitement stemming from Christianity's

adverse and hostile attitude towards Judaism and the Jews.

One of the main and immediate results of this document touched the

mission among the Jews. Roman Catholic Church as well as mainline

Protestants Churches decided to shut their missionary enterprises among

the Jews.

For the most part, the liberal segments of Western Christianity gave up

on the claim to be the sole possessors of the road to salvation. They

accepted the idea that other churches and even non-Christian religions

could offer moral guidelines and spiritual meaning to their followers.

A growing number of theologians Catholic and Protestant came to

characterize Judaism as a religious community in covenant with God.

In 1960s many textbooks were examined that were used in religious

schools and removed passages with anti-Semitic overtones or negative

portrait of the Jews. Of course the negative representations are deeply

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rooted in Christian mind and till now there is plenty to be done (eg. Mel

Gibson movie "The Passion")

Also on the theological level many Christian theologians undertook

examination of Christian writings to trace the negative attitudes adopted

toward Jews during ages.

Many Christian students and scholars have come to view Judaism as a

tradition worth studying. Christian and Jewish scholars study the Jewish

origins of Christianity. Scholars and students study Jewish history,

thought, mysticism, and the religious law from also from post- biblical

period to the present. Jewish Studies have become a part of the

curriculum at Protestant and Catholic theological seminaries.

But not only theologians and scholars have been engaged in the inter-

religious dialogue and reconciliation. Over the years many various

Christian groups met with Jewish to discuss and form inter-faith

community projects. Part of this was invitation to come and to participate

as observers in the services in the churches or synagogues or study

groups.

In many countries Christians and Jews have organized councils of Jews

and Christians that continue and develop the inter-religious dialogue and

reconciliation.

There have been also formed interreligious groups that engage in social

issues and fight for more just world (eg rising funds and building schools

in Africa and underdeveloped countries)

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Although the inter-faith dialogue has had remarkable achievements in

decreasing negative stereotypes and improving relationships between

Jews and Christians, it would be wrong to describe the atmosphere as

merely that of amity and friendship. The old anti -Jewish sentiments have

been replaced in some places by anti - Israeli ones.

In the same time of late 60s when the dialogue was flourishing many

liberal Christians have become pro - Arab and strongly criticizing Israeli

policies. The same churches that recognized Judaism as a legitimate

faith have developed a strong commitment to national liberation

movements, identifying the Israelis as oppressors.

Within the same churches there are theologians committed to dialoguing

with Jews and Christian-Jewish reconciliation who strive to build an

appreciation for Judaism in their communities. The same churches

include also activists and theologians who are only concerned with the

Palestinians rights and present the Israelis as oppressors and they are

not necessary interested in the dialogue and reconciliation.

1980s - present

Some more important events that took place over the years:

- 1983 Pope John Paul II visits Auschwitz; He said there: the memory of

the people whose sons and daughters were intended for total

extermination...it is not permissible for anyone to pass by this inscription

with indifference

- in 1985 Notes on Correct Way to Present the Jews and Judaism in

Preaching and Catechesis in the Roman Catholic Church was published.

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- 1986 JP II meets with the Rabbi Toaf in Rome Synagogue - it is a first

time after the first Apostles that a pope has been in a synagogue. "with

Judaism we have a relationship which we do not have with any other

religion. You are our dearly beloved brothers and, in a certain way, it

could be said that you are our elder brothers...the Jews are beloved of

God, who has called them with an irrevocable calling.

- in 2000 JP II visits the Israel/Palestine

- 2000 Dabru Emet - a Jewish Statement on Christians and Christianity -

issued by Jewish Scholars Project DO YOU HAVE AN IMPORTANT

POINT TO STRESS

- 2002 A Sacred Obligation: rethinking Christian Faith in relation to

Judaism and the Jewish People - a parallel document to Dabru Emet

issued by Christian scholars

- 2002 Pontifical Biblical Commission issues The Jewish People and their

Sacred Scriptures in the Christian Bible

From these documents it is worth to note the change in the Catholic

teaching:

a) The Catholic Church has adopted a posture of dialogue with their

jewish sisters and brothers

b) the Catholic Church has condemned anti-Semitism; it also

repudiated those interpretations of her teaching that may contribute to

anti-judaism and anti-semitism;

c) The Catholic Church acknowledges that God continues to be faithful

to His covenant with the Jewish People; it has never been revoked

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d) The Catholic Church does not have a program to convert the Jews

e) The Catholic Chuch calls all Catholics to study and contemplate the

Shoah, and to seek teshuvah, repentance PROTESTANT

THEOLOGIANS HAVE MADE SIMILAR RECOMMNDTIONS.

Have all these been appropriated by all Roman Catholics? of course not.

Are most Jews aware of the progress ? Certainly not. But the let's hope

that one day it will be accomplished.

Dialogue with Muslims

Between 19th cent and 1960s the interfaith dialogue took place almost

exclusively among the Christians and between the Christians and the

Jews improving the relationship between the two traditions.

During 1980s and 2000s dialogue with Moslems became a major item on

the Christian, and also to a somewhat lesser extent, the Jewish interfaith

agenda. Jewish and Christian leaders engage more and more of their

energies dialoguing with Moslem leaders. Such dialogue is not an easy

one. After 11 of September 2001, the attack on the World Trade Center

need of such dialogue became urgent.

It is also worth to notice a change that occurred after 1967 war. Some

Jewish leaders founded alternative forms of dialogue in which they

present critical opinions towards some Israelis policies, with the attempt

to promote peace negotiations or safeguard civil rights in Israel and

occupied territories.

As a conclusion for this part I would like to say that we are on the way.

For sure it became clear that the Israeli - Palestinian conflict does not

help the dialogue. But any crisis and hopefully this difficult situation, can

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provoke search for solution and motivate people of good will to seek for

peace, justice and reconciliation.

part II

I would like to now speak about my experience of the dialogue through

life. I belong to a Catholic religious Congregation - Sisters of Our Lady of

Sion whose main mission - charism is inter-religious dialogue and

reconciliation.

Our history is as complicated as dialogue itself. We were founded by

Theodore Ratisbonne in the 19th cent. He was born in France, in

Strasbourg in a Jewish assimilated family. Through the philosophical

research he discovered Jesus and became a Catholic Priest. The 19th

century is marked by many conversions into Christianity because many

Jewish families were very much assimilated and becoming a Christian

was a door open to the higher - class society.

Theodore’s younger brother, Alphonse Ratisbonne was also baptized

after a profound religious experience when Mary, the Mother of Jesus

showed herself to him in a church in Rome in 1842. After 10 years, he

became a priest, he joined his brother and developed with him two

Congregations of Our Lady of Sion – for woman and man.

Both Brothers were very conscious of their roots and felt called to do

something for their people. Thus Alphonse - Marie very soon wanted to

established the Congregation in Jerusalem. He arrived here in 1855 and

worked until his death.

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At the beginning the sisters of Sion were praying (as the whole Catholic

Church) for the conversion of the Jews. They had schools but every child

was welcomed there without making difference about the religion. We

have many beautiful testimonies about the sisters who treated the

children with respect and love no matter if the child was a Christian, Jew

or Muslim.

With the experience of Shoah and the revolution of Nostra Aetate also

the Congregation made a turning point in her understanding of her

mission.

Many sisters were sent to study Judaism, Jewish Traditions, inter-

religious dialogue and some of them became specialized and engaged in

the Jewish - Christian Dialogue on the high theological level.

Jerusalem is a special place for us. It is a heart of our Congregation.

Here in the early formation we come and we learn what does it mean to

not only study Jewish - Christian Dialogue but what really does mean to

live life of dialogue and reconciliation.

I live in Ein Kerem, an Israeli village near Yad Vashem. We have there a

guest house. Jewish Christian relations at Ein-Kerem are a daily living

reality. Most of our guests are Israeli Jews who come to our guest house

for different purposes.

A few times a year we welcome groups from the second generation after

the Shoah. Their purpose is to write the memories transmitted by their

parents in order to ensure the continuity of this memory through the

generations.

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We receive also from time to time, interfaith groups and also encounter of

Arabs and Jews who meet in order to break the wall of misunderstanding

and promote peace. I remember a group of young Israelis and

Palestinians - Moslem and Christian girls that come for workshops to

learn how to become a leader in your own society.

Another very interesting group is an interfaith group that meets to study

mysticism in Jewish, Christian and Muslim traditions.

Another group that is regularly coming is a group of young people

learning how to paint and they used each corner of our garden to do so.

We have also couples, and families, and individuals who want to spend

some relaxing time in our place.

Added to our guests, all the day long people are flowing in our garden: all

enjoy the beauty and the peace of our garden: Israeli tourists, classes of

children, families….

These groups quite often involve us in their activities and ask us to share

about our Congregation and the evolution of Jewish Christian relations in

the Church. The questions they ask are always a real challenge to us.

We organize also our own activities, like week-ends offered to the local

foreign Christians residents, and teach Jewish roots of Christianity at the

occasion of Jewish and Christians Festivals.

I should add that our workers in the guesthouse are Palestinian Moslems.

I remember last year our gardener Joseph was asked by his Jewish

friend to cut in our catholic monastery some leaves from the palms for the

Jewish feast of sukkot. His enthusiasm was so great that our sister had to

stop him because our palms would stay with a few leaves only..

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We have the privilege that one of our sister teaches Judaism at

Bethlehem University to Christians and Muslims who are attending the

tourist guide program. Thanks to a Jewish friend she is able to get

permits, to take them out of Bethlehem. And show to them Jewish reality.

We were invited in the Sukka of one of our friends, we met a rabbi in his

synagogue, and the most moving experience was to see them ( at least

the men) wearing a kippa and joining the Jews who were praying at the

western wall.

I am a coordinator of Bat Kol Institute that organizes programs in

Jerusalem for Christians from all over the world who want to come here

and study one of the book of Torah with Jewish lecturers and rabbis from

the Jewish perspective. It this program we also include lecturers about

anti-Semitism and the political situation here. There is a lot of

opportunities to meet the Peoples and the Land.

Jewish Christian and interfaith dialogue in Israel are really a natural and

daily reality. It is enough to grasp each opportunity. No, the life here is not

easy, but in the heart of each person lies the call for peace justice and

reconciliation. Only extremism believes that a war is a solution.

We realize that it is not always necessary to know if people we meet are

Jews or Arabs, Muslims or Christians. We are all human being, striving

for finding a spiritual dimension to our lives, looking eagerly for peace,

and sharing the same joys and challenges of all human life.