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The Documents: Signs of evolution
C. A. Rijk

In this article I would like to reflect briefly on the importance of the declarations and documents recently published by the Universal Church, and by several local Churches on the question of Jewish—Christian relations. Such documents always have a two-fold value. They aim only at being directives for the thinking and conduct of the faithful. Therefore they are future-directed; they are instruments for the formation of mentalities and interior attitudes which must be expressed in concrete acts. However, they also have another significance. They reveal the consciousness of the faith in the Church today, thus they are an expression of the present. Through the voice of representatives of the Universal Church and of local Churches, they reveal what the faithful are thinking about certain aspects of the Church as such; in this particular case, how the Christian community views its relations with Judaism.

It is especially the second aspect of this question which interests us in this article. However, two other remarks must be made. First of all, quite obviously a document which has been promulgated by the Universal Church, as, for instance Nostra Aetate, is of greater value than a declaration or directives issued by a local Church. But, on the other hand, if the question of collegiality is taken seriously, and with it de-centralization and the involvement of the faithful in the Church'slife, then the voice of each local Church becomes important for the life of the whole Church; and this increasingly so when it is not just the voice of a diocese but of an episcopal conference of any country or region which is speaking. Secondly, in comparing the subsequent documents which have been published, the evolution in thinking is easily discernible. This is not surprising if the Council document (Nostra Aetate) is considered as the beginning of a new epoch in which dialogue and deeper studies will help us to understand better, and to formulate better, certain aspects of relations between the Church and Judaism. It is also a living sign of a dynamic faith, deeply rooted in divine revelation, which knows that it is guided by the same God to develop a clearer view of His mysterious history with humanity.

Let us see now how the documents collected in this number of Sidic, express the faith of the Church, or, in some cases, parts of the Church, and the evolution of thinking and of religious consciousness which are perceptible through them.

There is no need to linger over the Conciliar document Nostra Aetate, it is too well known. A rapid survey of its main points will suffice.

The Universal Church reproves every form of persecution and anti-Semitism, as well as any accusation of collective culpability, punishment or of the Jews being accursed, conscious as it is of the link which unites her spiritually with the descendants of Abraham. The Council recalls St. Paul's words on the permanence of God's gifts and His call, and, in consequence, speaks of the rich patrimony which is common to Christians and Jews. This is why knowledge and mutual esteem will come about through biblical and theological studies, and why fraternal dialogue is both recommended and encouraged. Comparing subsequent documents with the Council document, it is very noticeable that in general these texts develop the broad themes of Nostra Aetate and give practical directives for their realization in the life of the Church. A development in the thinking of the Conciliar document is also very noticeable.

The Council has been reproached for its expression in purely Christian categories when speaking of Judaism, thus not taking into account the special identity of Judaism, nor of its per manent values. Practically all the documents which have been published since the Council, stress the importance of reciprocity, which is a fundamental condition for that mutual respect which recognizes the other as he is. Dialogue is looked upon as a privileged means of developing mutual knowledge, and for learning from one another, but in any activity whatever reciprocity is essential. In this connection it is very important to notice that the majority of texts published, explicitly exclude all forms of proselytism, which means that the religious faith and convictions of the other must be sincerely respected. This is truly in line with the Conciliar Declaration when speaking of future relations between Jews and Christians, recalling the eschatological aspect with the words that the Church awaits the day known to God alone when "all may invoke the name of Yahweh and serve him under the same yoke" (Ze 3:9).

In discussing the beginning of the Council Declaration (on the Jews), one of the documents stresses the fact that the problem of relations between Jews and Christians concerns the Church as such, not just a small group of people who are more or less acidentally interested in it. "Theserelations touch therefore upon the Christian conscience and Christian life in all its aspects in all countries where the Church is established, and not only where it is in contact with Jews". The importance of such an affirmation based on Nostra Aetate is obvious for all theology, and it is quite clear that in this field practically everything has still to be done; the document speaks very much to the point. "Recent research of exegetes and liturgists has come to the conclusion that in order fully to understand Christian tradition and institutions it is indispensable to examine Jewish institutions themselves in depth". "The same fact has been confirmed on the plane of theological research".

Recognition of the permanence of religious values in Judaism has been expressed in many ways. It is underlined that Jews and Christians can learn much from one another, and thus deepen their own faith and tradition. Social collaboration between Jews and Christians is considered a task of primary importance because the two religions, based on divine revelation, have a conception of the dignity of the human person and of the world, which can contribute considerably to the creation of a society of liberty, peace, and justice. Beyond this, such collaboration involves Jews and Christians together in the facts of history, in the service of others, which, at the same time will assist mutual discovery and the overcoming of existing prejudice. Another point which deserves special attention is that, in one way or another, all these documents stress the link between Jews and Christians and the ecumenical movement. As relations with Judaism are linked to the Church (Nostra Aetate 4), all Christian Churches and communities are de facto concerned with it. This conviction confirmed by Pope Paul VI, and such theologians as Karl Barth, is shared by bishops and episcopal conferences who have published directives for relations between Jews and Christians; and it finds expression both in the structure and the organization of this work. Experience has shown that whenever dialogue between Jews and Christians has developed, ecumenical dialogue has also gained in depth and vitality. In the same spirit the Vatican Office for Catholic–Jewish Relations in Rome is attached to the Secretariat for Promoting Christian Unity.

The indications could be multiplied, but they suffice to show that through deeper study in several sectors of the Church, there is a clearer consciousness of the meaning of relations between the Church and Judaism. The Council, Vatican II, opened the doors and took the first important step forward. New reflection on the Church, on the permanence of the Jewish people and its relation with the Church, have begun. Much study, much prayer, and plenty of work are still necessary. But there are promising signs announcing the beginning of a new epoch which will be more human, with deeper religious relations, and a deeper understanding of God's intervention in his world, and greater fidelity to the totality of divine Revelation.

The documents published give witness to a serious application of the Conciliar document concerning relations between Jews and Christians and of fruitful evolution in thinking of the life of the Church which must encourage all those who are concerned about relations between the Church and the Jews, and the final realization of the coming of the Kingdom of God.