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National Interfaith Collaboration
Sr. M. Yolan, n.d.s. | John B. Sheerin, C.S.P. | Sr. M. Despina, n.d.s.

The United States

The opening of the Second Vatican Council in 1962 spurred many Roman Catholics in America towards intimate collaboration with Jews and Protestants in social action. Hundreds of priests and nuns along with Catholic laity gathered at Chicago in January, 1963, for the National Conference on Religion and Race which was attended by large numbers of Protestant ministers and Jewish rabbis. This unprecedented meeting resulted in the eventual formation of innumerable interfaith committees throughout the country designed to promote collaboration in projects for relief of poverty, unemployment and racial discrimination. For the first time in our history, Catholics and Jews were working side by side in civic enterprises from which they derived a warm, spiritual and human understanding of each other. In the great protest march on Selma, Alabama, in 1965, nuns, priests, ministers and rabbis linked arm in arm to demonstrate their common concern about injustice to the blacks. These personal contacts were a sharp contrast to the traditional brotherhood formalities at which Catholics, Protestants and Jews sipped tea and munched cookies while hiding their deep-seated mutual antagonisms.

When Vatican II approved the Jewish Declaration in 1965, one might have expected an acceleration and intensification of Catholic—Jewish collaboration in social action. On the contrary, the pace of the movement slowed down due to a number of factors.

First, the new emphasis on Black Power discouraged many whites of all faiths from participating in the civil rights' movement. The blacks informed the whites that they were not needed in the ghettoes. Jews had been leaders in the civil rights' movement for years in America but now the militant blacks spurned the aid of white liberals, viewing it as a sort of paternalism. Black extremists manhandled certain Jews in large cities and the violence of these few black radicals created the false impression that "black anti-semitism" was prevalent among all Negroes. White Americans continued to aid the blacks in many ways but not by way of that intimate involvement in social action projects that had brought about close personal relationships among Catholics and Jews.

Secondly, the Orthodox Jews began to look with suspicion on the social action collaboration advocated by the bishops at Vatican II. Against the background of centuries of persecution and coerced conversions, the Orthodox felt that theological dialogue might prove to be a conversion trap and they suspected collaboration in social action as being an area full of subtle theological implications. In general they shunned all theological dialogue explicitly and at the same time shied off from involvement in Catholic—Jewish social action while theoretically approving it. In 1967, for instance, a conference was held at Boston, May 7 to 8. It was jointly sponsored by the Synagogue Council of America, The National Council of Churches and the Catholic Bishops' Committee for Ecumenical Affairs. The aim of the conference was to study the formation of conscience on topics such as war, peace, poverty, race etc. It was simply a conference to promote collaboration in social action. However, the conference evoked some criticism in Orthodox circles and certain groups withdrew, fearing that the discussions might take on a theological tone.

I would say that most American Jews feel that the benefits from collaboration in social action justify the risks, and that it is quite un-Jewish to draw a sharp line of distinction between "religious dialogue" and "collaboration in social action". Rabbi Marc Tanenbaum wrote in Conservative Judaism, Winter, 1968 ("Israel's Hour of Need and the. Jewish—Christian Dialogue"), that such a dichotomy is an attempt to separate religion from life. He cited the words of Chief Rabbi Kook of Israel, a sage of traditional Judaism: "The sacred can exist only so long as it rests upon a 'foundation of the profane' since spiritual sanctity must rest upon the solid base of normal life".

Unfortunately, Catholic—Jewish collaboration in social action came to a standstill in 1967 after the Six Day War in the Middle East. The failure of the American hierarchy to speak out when the two million Jews in Israel were threatened with extermination by the Arabs rendered suspect the ecumenical sincerity of American Catholics. The attitude seemed to be: "You Christians were silent when the six million were exterminated in Germany and once again you were silent when it seemed the Arabs were about to exterminate thetwo million". Since 1968 the pace of collaboration has speeded up but "the Christian silence" still casts a shadow over our common involvements.

In the last two years, American Catholics have been distracted from dialogue and collaboration by unrest in the Church itself, crime in the streets, campus riots and controversy over Humanae Vitae. Many have been diverted from any collaboration in the civil rights' movement as a result of their displeasure with The Black Manifesto. This manifesto, issued from the Black Economic Development Conference in Detroit on April 26, 1969, demanded 500 million dollars in "reparations" from American religious institutions for past injustices to blacks. Some Protestant groups have pledged to make "reparations" payments but Roman Catholics and Jews have made a very negative response. Experiencing a certain degree of remorse and shame over organized religion's treatment of blacks in the past, Catholics and Jews have nevertheless been revulsed by the tactics of Manifesto supporters who are committed to all-out revolution designed to bring down the "racist" government and who have disrupted religious services in presenting their demands.

There are a few bright spots in the picture. For instance, the American Jewish community has channeled large contributions of aid to Biafrans through Catholic and Protestant organizations. In the peace movement Catholics and Jews have collaborated as private citizens even though their faith groups, at the official level, have tended to support the war in Vietnam. There are several rabbis on the Steering Committee of the anti-war Clergy and Laymen Concerned About Vietnam, notably the venerable Rabbi Abraham Heschel. On college campuses, young Catholics and Jews work together in opposing the war but their efforts are not linked to their faiths. They share a human fraternity rather than an ecumenical collaboration.

The "Guidelines for Catholic—Jewish Relations" issued by the American Bishops' Secretariat for Catholic—Jewish Relations encourages Catholics to collaborate with Jews in social action projects but the American scene is fraught with long-standing Catholic—Jewish antagonisms over certain social questions. Church—State controversies, for instance, are perennial sources of Catholic—Jewish friction. The Catholic bears the stereotype of being a sheep-like parishioner dominated by an authoritarian hierarchy which is not at all reluctant to exert an undue influence on legislators. At the moment, most American Jews are opposed to federal or state aid to Catholic schools, to our present abortion laws and to religious observances in public schools.

Religion has been a divisive force on the American scene, has created friction and disharmony in the community but these evils have arisen because of barriers erected by mutual misunderstanding. That misunderstanding has been exacerbated by the fact that Catholic and Jew have belonged to different ethnic groups who kept each other at arm's length. Centuries of distrust therefore have spawned false images of each other. Now the barriers are coming down slowly but surely. By working together and using our common resources together in trying to solve the problems of our civic communities, Catholics and Jews will come to see each other as spiritual brothers as well as fellow-citizens.

Canada

The record of organized interfaith work in Canada goes back to some twenty years ago when the Canadian Council of Christians and Jews was founded by Richard D. Jones, a Methodist minister, who emigrated from the United States to Canada. The Council described itself as "an association of men and women who believe in a spiritual interpretation of the universe and who seek by educational means to promote justice, amity, cooperation and understanding among people different in race, religion or nationality". Starting with a modest budget, it now has permanent offices and staff in six of the major cities in Canada. Its by-laws state that "it seeks theresolution of community problems by bringing to bear through educational means the moral insights shared by all religious groups and all persons who make up our pluralistic society".

Originally the Council concentrated its efforts on denouncing anti-semitism and took the first steps to introduce dialogue between Catholics, Protestants and Jews. Without losing sight of its interfaith work, its scope has been diversified with the times and it now sponsors such activities of good will as Brotherhood Week, social work seminars, police community relations, student exchange visits, to mention but a few.

Whilst the Council has taken the lead in interfaith activity in Canada, useful work has been done for a number of years by individual religious leaders and workers of the different faiths. Recently, there was organized in Montreal Le Cercle Roi David, an interfaith group in which laymen have taken an active role. In Quebec City, a similar group has existed for a number of years. L'Amitie culturelle Canada frangais—Israel seeks to promote better cultural relations between the French-Canadian and Jewish communities as well as the State of Israel.

The field of religious dialogue has been expanded considerably in recent years largely to the efforts of Rev. Roland de Corneille, an Anglican minister who works in cooperation with the Council. Last year, Father de Corneille and the Council collaborated very closely in organizing and sponsoring an international interfaith conference in Toronto that dealt with the subject "Overcoming the Barriers of Communication".

From the foregoing it will be seen that much activity has taken place in the field of improving Christian—Jewish relations in our country, and there is no doubt that the level of prejudice and intolerance has noticeably receded over the years. Nevertheless, most activities have been limited to the field of education and exchange of views: the record of achievement where different religious groups have joined in social action is still regrettably a sparse one. It is to be noted that about a year ago the Council altered its by-laws to permit social action in cases approved by the directors, whereas in the past the means at the disposal of the Council were restricted to education. Its President, Richard Jones, appeared before the Senate Committee to support a Bill to amend the Criminal Code to make incitement to genocide and group hatred an offence under the Code, with due safeguards to the right of free speech. An encouraging development to be noted is the movement to create in some Canadian cities United Welfare Councils among Catholics, Protestants and Jews that join in philanthropic fund-raising, and consultation in an effort to solve common problems. In the past, each faith has operated narrowly within its own limits.

In conclusion, one might well say that while much has been achieved in Canada much still remains to be done. The constructive step taken by the Vatican Council in its Declaration on the Jews will be of great help in promoting cooperative social action provided steps are taken to convey its full impact to people at the grass roots level. The opportunities before us are limitless.

Central America

In Costa Rica, as is often the case in other countries, cooperation finds expression mainly through educational movements. Both Catholic and Jewish religious leaders have given unconditional support to the Confraternidad Judeo-- Cristiana — founded to awaken mutual understanding and esteem between Jews and Christians. From the very start this group has fought for the rights of man and social justice. On several occasions, through the press and the support of civil authorities, the executive committee was able to reach a large audience and neutralize the attacks which had increased against the Jews, especially in the early 1960's. The newly-organized Centro Elias of San Jose is also very active in forming mentalities along the lines of Nostra Aetate. Much of the collaboration it fosters is carried out among the clergy, religious and lay groups.

In each country of Central America there is,as well, an Institute dealing with cultural exchanges with Israel in order to diffuse the human values of the participating nations. In San Jose in February of this year the first ConvenciOn de Institutos de relaciones culturales entre Israel y Centro America—Panama took place with encouraging results. This body will hereafter coordinate and increase the activities of all the Institutes towards a better understanding and esteem of all peoples belonging to these different countries.

On a smaller scale there are individual groups, such as the Damas Israelitas Pro-Beneficiencias, which carry out social work for the welfare of the poor, invalids and orphans, whether Christian or Jew.

Brazil

Social service organizations in Brazil are numerous and active with an ecumenical outlook. Catholics, Jews and Protestants work together towards a common goal — service.

Were we to take the state of Sao Paulo as an example, the Jewish secretary of the Social Welfare Organization affirms that every social action group is made up of both Jews and Christians, whether in its personnel or among the beneficiaries. Without going into detail or listing the numerous organizations, a few of these are:
— the Liga Brasileira de Assitencia which answers needs anywhere in Brazil
— the Obra de Ausilio Fraterno which offers assistance to mendicants and social outcasts
— the Operacao Rondon made up of university students who devote their holidays to the population of the interior.

England

In England joint action is assured by a number of social bodies. Here too the work is predominantly in the educational field rather than social action as such.

The Council of. Christians and Jews has been active for twenty-eight years to educate basic thinking concerning mutual aid and other areas affecting Jewish—Christian relations. Whatever form the work takes on the goal is always the same: to up-root prejudice and to promote understanding towards living together constructively. One of its most recent undertakings is in response to a campaign against religious instruction in schools sponsored by a humanist society. The C.C.J. is carrying out research to present the common Jewish—Christian view-point on the subject.

The National Council of Social Service "brings into communion a host of voluntary organisations and government agencies and is helping them to respect and relate their often diverse aims and actions for the general good" (*). It was formed in 1919 to organize already existing relief and social services. Today it keeps informed of new groups to channel forces towards the common good. It recently carried out research on parish surveys which seem to be on the increase to bring aid to fellow-citizens on the material or intellectual level.

The Social Morality Council carries out joint action on such questions as divorce, abortion, race relations. It is ever concerned with the proper formation of public opinion.

The Institute of Race Relations is most active in industrial centers to improve the social condition of the minority.

Generally speaking, Jews and Christians can be found collaborating in social action but more as fellow-citizens than as members of specific religions.

France

There was evidence of Jewish—Christian collaboration in France before 1939. The Rothschild Hospital in Paris already accepted non-Jewish patients, while Mr. Oscar de Ferenczy fought antisemitism on the social level primarily by means of his newspaper. During Hitler's persecution thousands of Christians, whether or not they belonged to the usual social welfare organizations, worked clandestinely to save Jewish lives and cared for the children while trying to find safe refuge for them. Immediately after the war, welfare organizations like Secours Catholique, the Protestant Cimade and, of course, the National Social Welfare, collaborated with the Jewish welfare groups like the COJASOR, the HIAS, the O.S.E. etc. This collaboration has since continued to the benefit of Jewish refugees from Central Europe, Egypt and Maghreb. On the whole, all are satisfied with the existing contacts.

Futhermore, Jewish foundations have also allowed non-Jews to benefit from the assets and facilities at their disposal. Firstly, we can quote as an example the foundations of the Rothschild family. The hospital of that name has been handed over to the Public Welfare while it continues to profit by the subsidies from the family. In the same way the Bligny Sanatorium for tubercular patients, partially staffed by the Sisters of Charity of St. Vincent de Paul, accepts patients regardless of religious denomination. The Maison de la Chimie, comprising large conference rooms which are open to all, is also an Edmond de Rothschild foundation. Others are the Maison de Vieillards at Chantilly, which receives Jews and non-Jews, and the Maisons Air et Lumiere which are low priced to supply the needy with suitable accommodation.

Another organization worthy of note is the C.S.A.L. (Comite social d'aide au logement). It is financed by American Jews for the rehousing of refugees, Jews and non-Jews, who come to settle in France. To date this body has already spent more than a million dollars building flats to house several hundred people and helping others to improve theirs.

There is also the tremendous work carried out by the schools of the Alliance Israelite Universelle (A.I.U.) in all the Moslem countries of North Africa and the Middle East. Founded to promote culture among the Jewish communities in those countries, they have also received and educated thousands of Moslems. Since the foundation of the State of Israel and the mass emigration of Jews from most of these countries, many of the schools have closed, but they continue on a wide scale in Morocco and Iran where they accept without discrimination all students who apply; in Morocco they have at present many more Moslem than Jewish students. Teachers are recruited either from the Jewish community in France or on the spot.

To conclude, we must point out the Jewish participation in the work of the Alliance Francaise, an association chiefly designed to spread knowledge of the French language and civilization both in foreign countries and among foreigners in France. This association, inspired by the A.I.U., recruits students and teachers without religious or racial discrimination.

It might be noted that in France there is an important Jewish participation in higher State education which, being non-sectarian, avoids discrimination. The number of Jewish names among scholars in all fields is as remarkable as the work and discoveries which they have carried out. In the present context this interests us to the extent that higher education has a social bearing. Furthermore, it is a sphere in which collaboration between Jews and non-Jews takes place naturally and without problems (contrary to what is actually happening in the U.S.S.R.). However, as important as it may be from the social view-point, education only enters this survey in a marginal way. It should form the subject-matter of a special study.

The Netherlands

Of the numerous organizations dealing with the promotion of Jewish—Christian relations in the Netherlands we mention the following.

The Anna Frank Stichting, situated in Am-sterdam, works through international conferences and contacting youth within the country. To these it offers tri-annual courses on international attitudes towards life, politics and social—cultural problems.

The Leerhuis of this same city was established to promote mutual understanding of Jewish—Christian relations and backgrounds having as participants Jewish, Protestant and Catholic theologians. The Christian scholars are becoming more and more aware of the necessity of familiarizing themselves with the Jewish viewpoint on the Old and New Testaments to obtain a true understanding of Christ as he should be understood, being a Jew himself. On the other hand, the Jews also gain a better grasp of Christian opinions. Together the directors are producing the Compendium Re-rum Judaicarum ad Novum Testamentum with a hundred scholars from all over Europe, the U.S.A. and Israel as contributors. It will deal with the New Testament as seen against the backgrounds of Judaism at the time of Christ and today. It is destined for theologians, philologists and all who are seriously interested in developing a pure understanding of the New Testament in line with the Jewish history of salvation. It is expected to be completed in 1975 and will consist of eight volumes.

All the above-mentioned initiatives are sponsored by the Katholieke Raad voor Israel, the Nederlands Hervormde Raad voor de verhouding van Kerk en Israel and other Church groups, in collaboration with Jewish organizations.

Israel

In the State of Israel the problem of relations and cooperation between Jews and Christians on the social level presents itself in a different way from anywhere else in the world. This is so because it is the State, the Jewish State in this case, which is responsible for social services. Consequently, it is the Christian organizations which act as voluntary agencies.

It is principally in the area of hospitalization that a real revolution has taken place since the creation of the State of Israel. Under the Ottoman regime, and in a large measure under the mandatory one, Christian hospitals played an extremely important role in raising the level of health in the country. But once the State came into being and an up to date health plan was put into effect, the Christian hospitals chose to adopt the plan rather than become obsolete.

Thus, the HOpital Francais of Jerusalem signed a contract with MALBEN, the Israeli branch of the American Jewish Distribution Committee, to care for incurable cancer patients. The Italian hospital of Haifa also specialized in cancer and has the most modern equipment for this purpose in the country.

In the region of Nazareth, the State did not wish to set up its own hospitals but sollicited the services of those already in operation (the HOpital Francais of the Sisters of St. Vincent de Paul, the Italian hospital of the Brothers of St. John of God, and the Edinburgh Missionary Hospital) to ensure adequate medical services in the area.

Lastly, we might mention the existing cooperation between two voluntary agencies: Hadassah (The Women's Zionist Organization of America) and the Israeli branch of Catholic Relief Services — U.S.C.C., in distributing American food surpluses to Catholic and Protestant institutions within the framework of the Food for Freedom Project.

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Note. The above report is based on correspondence or interviews with: John B. Sheerin, C.S.P., Editor of The Catholic World (New York); Hon. Harry Batshaw, Canadian Council of Christians and Jews (Montreal); Sr. M. Yolan, n.d.s., Confraternidad Judeo--Cristiana (San Jose); Sr. M. Batista, n.d.s., Conselho de Fraternidade Cristao--Judaico (Sao Paulo); Rev. W.W. Simpson, General Secretary of The Council of Christians and Jews (London); Sr. M. Despina, n.d.s. (Paris); Theo de Kruijf, Katholieke Raad voor Israel (Utrecht); J. Stiassny, n.d.s., Catholic Relief Services (Jerusalem).