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Ecumenism and Dialogue
C. A. Rijk
The importance of Jewish-Christian Dialogue for Christian Unity
Without discussing the question as to whether existing contacts and conversations between Jews and Christians can really be called dialogue, I want to point out the meaning of Jewish-Christian relations for the attainment of Christian unity by indicating some general fines and potential possibilities.
The actual development of Jewish-Christian relations often brings Christians of different Churches and denominations together with Jews. The experience of this kind of gathering shows that divided Christians are slowly rediscovering more points of unity among themselves. This fact, which can be observed in several countries, is a sin of the influence Jews could have on the development of Christian unity.
But, let us analyse this phenomenon in a more theological way. Two movements seem to predominate in the life and thinking of the Churches and Christian denominations today: a more existential adaptation to the world and w circumstances, and, on the other hand, a return to the very sources of Christian life in order to present Christian faith in the mon authentic way. Both movements impel Christians w make their finest efforts in the search for unity. Now, the immediate purpose of the spirit and activities of Christian ecumenism is the establishment of the visible unity of the Church. If I may say this in other words then I would express the deeper intention of this ecumenical striving in this way: the Church wants to know and to live in the whole and entire divine Revelation, such as it came to her in both Old and to live in the whole and entire divine that a certain tendency to limit divine Revelation to the New Testament has survived in Christianity, in spite of the official condemnation of Marcion who first defended this position in 144. Apart from this tendency, the interpretation of the Old Testament (Tanach) remains a difficult question for Christians. In this connection, see the reviews of books and articles on the value of the Old Testament for Christians in Sidic 1968, No. 1.
When, according to the doctrine of the Church, we consider the whole Bible as the source and basis of Christian faith and life, we can state that the Church wants to live the whole and entire divine Revelation. But then, her relationship to Judaism, which is deeply rooted on Tanach — essential part of the Bible —, can be very important for a refreshing and purer discovery of the sources.
In this return to the sources, and in this relationship to Judaism, several points of Christian doctrine will, no doubt, receive new light. Let me enumerate some concrete points, beginning with some which indirectly concern Christian ecumenism, and following with others directly concerning the growth of Christian unity.
1.
a) The explanation of the mystery of the Holy Trinity, generally given in terms of Aristotelian-Thomistic philosophy, sometimes gives the impression of a teaching of polytheism, particularly for outsiders. Christians sometimes speak of this deepest of mysteries in such an easy and superficial way that it seems to be almost polytheistic. The strong emphasis in the Old Testament and in Judaism on monotheism could protect us from a dangerous deviation. « Hear, O Israel: the Lord our God, the Lord is one! » (Dent. 6-5), is true for Christians too. While accepting the Incarnation, the tremendous mystery of God's immanence in men, we must not forget, nor belittle, the incomprehensible transcendence of God. There will always be an extreme tension between the Lord's transcendence and his immanence, and the temptation is always very real to live with the one at the cost of the other. Present-day rethinking of these mysteries could benefit from Jewish thought.
b) With regard to Messianism, Judaism will continually force Christians to purify their faith in Jesus as the Messiah, in the light of the entire Revelation. Usually we speak too easily about the Messiah. Speaking about messianic prophecies, we act as though the Old Testament had a dear,well-determined concept of the Messiah. Reading texts such as Isaiah 52-53, and others, we simply apply them to Jesus, forgetting that these texts have a much more complex meaning, that they refer far more to the suffering people as the servant of God than to a single person. These texts are not exclusive, but rather, inclusive. Moreover, the Old Testament speaks much more frequently about the Messianic kingdom, or better still, about the final kingdom of the Lord, than about a personal Messiah. The prophets foresee in eschatological vision a kingdom of universal peace, justice, love and life. When we speak about the coming of Jesus as the complete fulfillment of the Old Testament, we forget that though this is true in Jesus' person and life, many prophecies still await their fulfillment. Judaism can help to keep alive this eschatological expectation and this eschatological task of the Church. It is also clear that the Old Testament may not be considered solely as a preparation and prefiguration of the New Testament. See for this the dogmatic constitution on divine Revelation, Dei Verbum, of Vatican II, par. 15; also the address of Pope Paul VI to a meeting of Old Testament scholars — Jews, Protestants, Catholics — on April 19th, 1968, in which he stated, among other things: « The riches of the Revelation contained in the pages of the Old Testament is such that it seems one will never exhaust it ».
c) Contact with Judaism could also be very helpful in the question of secularism. A dangerous separation between life and faith has taken place. It is evident that too theoretical and too abstract a teaching of doctrine and faith has created an abyss between daily life and religion. Over spiritualization has, furthermore, contributed to the deepening of this abyss. So religion has tended to become too much of a superstructure, which is now being rejected by many Christians. Judaism has a different conception of the relation between faith and life. For Judaism, reality and life come first and this reality itself is sacred, because it was created by the Lord, because man is the image of God. This deep conviction, this life, expresses itself in many different forms: in prayers, liturgy at home or in the synagogue —, and also in what we would call secular actions. In a way, Judaism has always been very secular, but this secularism is not in contrast with faith. Contact with Judaism could help the Christian ecumenical movement to overcome the danger of becoming a theoretical question for a group of experts. It would force us to be realistic, to put ecumenical activity into the real service of mankind.
2.
In the discussions between different Churches and Christian denominations there are several sectors in which contact with Judaism could be useful in surmounting continual difficulties and one-sidedness.
a) The relation between faith and works has raised acute difficulties among Christians — and still does. Too great a stress on the one means neglect of the other. The tension, vaguely present between the letter to the Romans and the letter of James, has become a struggle between different Christian Churches and denominations, particularly since the sixth century. Return to the living sources and to Judaism could help in this and make Christians more aware of the unity of which faith and works are aspects. They belong together and should not be separated.
b) The question of Scripture and Tradition, too, remains a difficult problem. Some Churches proclaim Scripture alone — sola Scriptura — as the source of Christian faith; others accept Scripture and Tradition and then the question arisesabout the relation between them. In Judaism this question is different because of the more realistic approach to Revelation. For Judaism, Scripture is the reflection and expression of life, and thus, of history and Tradition. Living with and reflecting on this question could further comprehension and understanding among Christians.
There are other points which could be mentioned here, such as the priestly character of the people. But these few examples may suffice to make clear the following standpoint: Divided Christianity in search of greater unity is not only concerned with institutional unity, but with the full and complete realization of the entire biblical message; the desire of Jesus must always be understood against the background of the realistic sense of Revelation, in which Jesus lived, spoke, and fulfilled his mission. But, then, contact with the living reality of Judaism seems indispensable for Christians and for Christian ecumenism, not because Judaism should have the key to all solutions, but because it lives the values of Tanach, has a different approach to many questions and is, in a way, the underlying basis of Christian search for unity. So we can understand the words of Karl Barth (1966): « There are now many good contacts between the Catholic Church and many Protestant Churches, between the Secretariat for Christian Unity and the World Council of Churches — the ecumenical movement is driven by the Spirit of the Lord. But do not forget, there is only one really important deep ecumenical question: our relation to Israel ».
It seems that a dialogue with Israel is an essential component of the life of faith for every Christian. This circumstance makes us partners in the divine enterprise. We have to challenge each other to be true to the best of our own heritage and thereby to promote the love of God and man that is our common task. (Rabbi J. B. Aevs, a response to Dialogue with Israel, Jean Danielou; p. 107)
