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Editorial
The Editors

The new Catholic Commission for Religious Relations with the Jews, in its recently published « Guidelines and Suggestions » (paragraph six of the chapter on dialogue), draws attention to the possibility for Jews and Christians of praying together. « In whatever circumstances as shall prove poss ible and mutually acceptable, one might encourage a common meeting in the presence of God, in prayer and silent meditation, a highly efficacious way of finding that humility, that openness of heart and mind, necessary prerequisites for a deep knowledge of oneself and of others. In particular, that will be done in connection with great causes such as the struggle for peace and justice. » However, the different Jewish reactions to this suggestion highlight both its delicacy and the importance of knowing each other. Some of these reactions are positive (e.g. Rabbi Lionel Blue, The Tablet Jan. 18, 1975), others negative (e.g. Tribune Juive No. 340-341, janvier 16-18, 1975), others again are less absolute (e.g. the statement by the International Jewish Committee on Interreligious Consultations, Tan. 3, 1975). This International Committee feels that for certain Jewish milieux prayer in common with Christians is not desirable, though the Vatican document does not push the point: « In whatever circumstances as shall prove possible and mutually acceptable... »
Faced with these different reactions one realizes that prayer is at the very heart of faith and religious tradition. Prayer is not the expression of abstract doctrine divorced from reality and from history; it is rather an experience of God lived out in a concrete history. When Christians and Jews pray together they should feel the weight of history; such prayer demands more knowledge of each other and greater sensibility to each other's identity in an atmosphere of true and profound respect.
The present issue of SIDIC is devoted to prayer, Jewish and Christian, in view of a better understanding of this essential element of dialogue. We realize that so rich a theme cannot be adequately treated in the few articles here presented; we simply suggest certain approaches to Jewish and to Christian religious experience. The different contributions show how prayer is rooted in life and how deep is the life in God that emerges from the different forms of prayer, from the study of the Torah and from the praying of the psalms. It would be pointless to attempt a comparison between Jewish prayer and Christian prayer, but we think it useful to show both their common source and their concrete divergences.
It is only a great respect for different experiences and different expressions of faith that can open up the way to a deeper knowledge of God and to a new and more fraternal relationship between Jews and Christians, both children of the same Father.