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Jewish comments on the declaration

33. Statement issued by The Board of Deputies of British Jews: "We should like to express our appreciation of the evident goodwill and sin.;.- cere feeling for human brotherhood which impelled so many distinguished leaders of the Catholic Church to strive for a public repudiation by their Ohurch of the movements which seek to distort Catholic teachings and to exploit these distortions in the service of antisemitism... We, therefore, venture to express the hope that the Declaration will be implemented by appropriate measures in all places where the situation Calls for the exercise of the Church's influence and spiritual authority".
Catholic Herald - 5.11.65

34. Improved relations between Christians and Jews in England are shown by the greater frequency in the exchanges of information. Rabbi Dr. P. SELVIN GOLDBERG, Minister of the Manchester Reform Synagogue, addressed the annual conference of the Catholic Moral Welfare Council. His subject was "The Jewish Home". He was the first Jew ever to address the conference, which was presided over by the Bishop of Salford.

35. History was also made at Jews' College, LONDON, in March 1966, when, for the first time, Christian clergymen spoke about their religion to a students' meeting. The clergymen represented the Catholic Church and the Church of England. Most of the questions were of a theological nature and included such queries as religious tendencies to be conservative rather than radical, the relevance, of the so-called dialogue between God and man and the possibility of a universal faith. The members of the panel did not think that it would be a welcome innovation for Jews to preach in churches, or for Christians to speak in synagogues.

During the long and difficult progress of the Conciliar Declaration,:the Jews of France spoke out through their most competent representatives, as evidence of their interest:.and anxiety. After the promulgation, reactions were varied. The great majority of French Jews are uninterested in a Declaration, which, although it is about them, they consider to be a private affair of the Roman Catholic Church. Nevertheless, the remarks of several well-known Jewish personalities in France enable us to trace a more or less clear picture of reactions, a summary of which may be useful in,future contacts.

36. A. NEHER, in "Information Juive", No.159, November 1966, published an article under the provocative title "From the silence of Pius XII to the Prudence of Vatican II". In it he mentions the lacunae of the conciliar text, as well as the attitudes on which they were probably based. Christians are reminded of the tragic dialectics of deicide and genocide, the latter having surely provided a basis for the existence of the Declaration. Genocide implies, in the last analysis, the direct or indirect assent of all those who lay claim to past or present "European" culture. Evidenly, "prudence" checked the generous impetus and energy of the first draft, which now appears deprived of that warmth which alone could touch the hearts of those who will read it and live according to it in the future. This "prudence" is linked to the "silence" of a past still too near to be other than painful both to Christians and Jews.

37. A. CHOURAQUI, in an interview published in ."Le Monde", October 6th, 1965, speaking in a private capacity, considers the text satisfactory enough, but, at the same time, points out the modifications which diminish its historical significance. He emphasises also that the Church is concerned with both Israel and Islam, the second great monotheistic religion descended from Abraham.

38. In "Le Monde", October 20, 1965, the Union des Societes Juives de_prance, shows that it considers the Declaration to be very important, although it regrets that it is not clearer and more complete, particularly in what concerns explicit condemnation of genocide and a show of real sympathy towards non-Christians as had been desired, asked for and prescribed by John XXIII in Pacem in Terris.

39. L. LANDAU, in "Bulletin de nos Communautes" of Strasbourg, (October 22, 1965), in an article entitled "Cum Magno Dolore", (the same title as that used by seventeen Cardinals in a letter addressed to the Pope during the Council in 1964), speaks out very severely. "The moral responsibility for the assassination of six million Jews in Germany rests with the Christian Church". He bases justification for this assumption on the historical evidence found in the words of Jules Isaac, the declaration of the Bishops of Fulda in 1962 and on the work of Rolf Hochut. The author traces the history of the document up to the final, and in the end justified "great disappointment". Certainly the Jews should not have expected to receive "lovely words as compensation for so much suffering, but now they should realise "that John XXIII died, and with him his spirit, not on June 3rd, 1963, but in October, 1965".

40.. This article provoked contradictory reactions: some positive from J. KAPLAN, Chief Rabbi of France and A. LUNEL, author; reactions from Catholics and Protestants were sometimes positive, sometimes negative or perplexed.

41. J. KAPLAN, in "Le Figaro" of January 9, 1966„still feels that the Council document on Religious Liberty was a true "return to the sources, the occasion for emulation in the service of God and man"-.

42. F. LOVSKY, Protestant, in "Reforme" of. December 18, 1965, clearly recognises the positive value of the Declaration and points out that no other Council before our time, in any Christian Church, has taken a similar attitude towards the Jews: "Never have we so completely broken with the tradition of St. John Chrysostom and Bossuet". After an examination of conscience, discussion and a deepening of insight, the text was voted on. This would scarcely have been possible fifteen years ago.
T.F.

GERMANY
43. In Germany, several members of the hierarchy, Cardinal DOEPFNER of MUNICH and Cardinal FRINGS of COLOGNE, for example, and many of the laity, considered the Declaration a positive step towards rectifying a centuries-old 'heresy' among Christians. Keenly aware of the ill effects of this propagated falsehood, they are working hard, to, introduce into Ca•techetics a more positive approach towards the Jews.

44. Progressive German thought on the question was well expressed in the speeches Of Dr. Gertrude LUCKNER (Fribourg/Brecgau) and Dr. Ernest Ludwig EHRLICH (Bale), both given at the 81st german_Catholic Congress held in Bamberg on July 15, 1966. The following extracts are examples of the ideas expressed in these two notable conferences,

45. Dr. Gertrude LUCKNER spoke of Vatican II's Declaration in these terms: "Vatican Council II wished to put an end to an unhappy chapter in the relations between Christians and Jews. In additionto the Declaration, the theological affirmation on the people of the first Covenant contained in the Constitution on the Church in the chapter entitled "The People of God", is also important: 'Here the Council recognises that the new Covenant has its origins in the history of Israel;

Today, it is in line with the spirit cf this new conciliar Declaration. 'to foster and recommend that mutual understanding and respect which is the fruit above all of biblical and theological studies and of brotherly dialogue...' , we also know that cmidst theso efforts of "understanding between Christians and Jews and taking account.of the newly recognised links that exist between the two peoples, there are certain limitations; the result of this programme should not be that we forget contrasts in belief and dogma but that we grow in mutual understanding. To attain this understanding, there must be a revision of catechisms....

The Conciliar Declaration states that Christianity has more in common with Judaism than with other religions: ReveJation, the Promise... Moreover, the text also seeks to find the reason why Christians have done so much harm to the Jews all through the ages, and committed .such injustices towards them. Perhaps one of the main reasons is that believers were given misleading instruction, on the meaning and circumstances of the Crucifixion of Christ....

A research project at the University of Louvain, Belgium, on the presentation of the Jews in French-language text books, missals and 'editions of the Bible is already well advanced...
Concerning the Passion Play of Oberammergau, initiated because of a vow made in 1633, there has been for some time question of a reform, and now it is imperative before the next presentation of 1970. The present play is a version written in 1850 by Father Daisenberger. No significant changes have been made Since that tine. Sevi2a1 lines in the play are enough to leave uneasy memories in the minds of the audience: "I wish to have nothing more to do with this people", "I renounce this proud people". Jerusalem is called "assassin of the prophets", consequently, Judaism is the outcast of humanity, and the synagogue "Pandora's box"; the Jew is portrayed as the murderer of Christ. All these deformations. of history are presented in a most grandiose, solemn setting, and accom- panied by a choir of 700 singers. The text of Ferdinand Rosner, 1750, does not speak of collective guilt, but denounces the weakness of the whole of humanity.

Cardinal DOEPFNER has taken a strong stand for a basic reform of all passages which imply collective guilt. He is determined that the Conciliar Declaration should be implemented in all practical areas."

46. Dr. E. L. EHRLICH makes an urgent appeal to Christians to recognise their common heritage with Jews and to translate into concrete actions the indications of this truth. He goes on: "Any declaration of a Council will remain but empty words, without life, if the ideas expressed are not assimilated, and if they are not put into practice. The document of the Council... permits us to follow the path indicated by this verse Vrio truly seeK a "rapprocnement" witr their Jewish brothers are certain not to stray.

The Christian and the Jew must learn, each in his own way, to love his neighbour, even though he is different.from himself. This is a command which both have received from their common Lord. That this call of God be heard and acted upon in truth is our hope for the future
Deutschland-Berichte - August, 1966.

GREECE

47. The following are extracts taken from an interview by Giovanni CAPRILE, Director of the International Centre of Jewish-Christian Studies at MILAN, with Professor Hamilcar ALIVIZATOS, Governor-Procurator to the Nply Synod of the Greek Church of Athens. Professor Alivizatos is a pioneer in the movement for a more positive approach to the Jewish people in the liturgical texts of the Eastern Churches.

Don C. "You surely know well the Conciliar Teclarat!.on about the Jews. Do you find that the attitude the Council recommends towards non-Christians, particularly Jews, corresponds with similar requirements being felt among Eastern Christians"?

Prof.A. "I think so, because even though the Gospel speaks positively of Jewish responsibility for the death of Our Lord, the Eastern Church will have no difficulty in accepting the favourable attitude the Council has taken and recommended to Christians".

Don C. '"The Conciliar Declaration mentions common biblical, historical and theological studies, and fraternal dialogue between Jews and Christians. Would you consider a similar action possible in the Eastern Church'

Prof.A. "Certainly if the question were raised, but I could not tell you who is in a position to take such an initiative at the moment. Perhaps the proper time has not yet come".

Don C. "Do you consider it possible and desirable for friendly practical co-operation to be established between Jews and Christians which would result in working together on such tasks as the Bible prescribes for Jews and Christians and to all those who believe in God"?

Profjl. "Yes, I would think that possible and desirable".
Athens, May 20, 1966.
Rassegna dell' attivita Ebraico-Cristiana, Arno, I. No.l. September, 1966.

HOLLAND

48. A House of Study for Jews and Christians. An important initiative has been taken in Amsterdam, when on October 20, 1966, a "House of Study" (Beth ha-Midrash) was opened for members of the Jewish community and all "others who wish to understand and follow God's Word together with them". Among the founders of the House of Study figure names of Orthodox and Liberal Jewish scholars, as well as those of Catholic and Reformed theologians. The temporary address of the foundation is the Anne Frank-Huis, Prisengracht 263, Amsterdam C., where Mr. Y. ASCHKENASZ from ISRAEL will give both incidental information and regular courses in the methods of rabbinical exegesis and other branches of. Jewish learning. Other courses on biblical subjects and aspects of Judaism will be given by Jewish and Christian authorities, both in Amsterdam and in other Dutch cities. The spirit of.solidarity between Jews and non-Jews of which this initiative is an expression, has been for'centuries characteristic of Amsterdam, where already in the 17th century Jewish and Christian scholars studied the Bible together, and where many generations of Jews from various parts of Europe have found a. place of refuge and peace. It is hoped that the activities of the House of Study will reach not only professional theologians, but many others who wish to live in this spirit and to deepen their own faith by learning from other believers in the eternal truths of the Bible. Information about the House of Study may be obtained from Mr. B. Folkertsma, Commeniusstr. 621, Amsterdam.
H,;. .

ISRAEL
49. A deep interest in the developments of the Conciliar Document existed and still exists in Israel. "With the recent adoption of the "Jewish Document" by the final session of the Ecumenical Council, those Jews who had been holding their breath, let out a sigh of relief; they were pleased to have the matter off the public agenda. Others had their Press officers issue howls of consternation over the fact that the "document" did not clearly and unequivccably condemn anti-semitism and "absolve" all"Jews of all times for the crucifixion ef Jesus Christ....

"But even those who reacted noisily were, I think, glad that the discussion, - attended by an uncomfortably large number of newspaper headlines in which the words "Jews... deicide— crucifixion...guilt" appeared in close proximity, - was over. In any case, it had come about 1,500 years, or at least 25 years, too late. What is more, the Holocaust and its excesses, - some of them perpetrated with the active or tacit help of not a few who professed various forms of the Christian faith, -had shocked Christians into a reconsideration of some of their official, "semi-official or informal views on Jews living or dead. Then there was the establishment of the State of Israel, which was a spiritual shock to many well-intentioned Christians according to whose theology this simply was not supposed to happen. These two developments, followed-by the brief but happy reign of Pope John XXIII, had set a new, and more positive level of conversation between Jewry and most of Christendom) possibly making the formal ratification of the "Jewish document" redundant.,..,"
Moshe KOHN in The Jerusalem Post December 7, 1965.

50. At Beit_Hillel, a cultural centre for students at the febrew University in Jerusalem which depends on B'nai Bfrith, there has been this year a'series'of lectures under the title "Bridges", to discuss problems concerning modern communications. The second talk of the series took place on the 6 December 1965, on "The Bridge between Judaism, Christianity and Islam". However, as Islam could not be represented, the conference took the form of a dialogue between Professor ZWi WERBLOWSKI, Dean of the University, and Professor of Comparative. Religions. and Father STIASSNY of the Fathers of Sion. Stiassny pointed out the new attitude of the Church towards Judaism and showed how the discovery of the Dead Sea Scrolls had aroused the interest of both Jews and. Christians, forming a point of contact at least on a scientific plan.
Dr. Werblowski showed that it was not simply a matter of a united struggle against atheism as was often stated, that would unite Jews, Christians and Moslems (for atheism is to be found in every country and civilisation), but rather a study in depth, which would help us to meet
one another. beyond- the rupture made by the modernist crisis. Those who remain behind_in a pre-modern world, as do many Moslems, certain ultra-orthodox Jews or traditionalist Christians, remain closed to dialogue. The others,-however, will be able to communicate in spite of differences of opinion.

51. :The review Prozdar, the only periodical of spirituality appearing in Hebrew, published a translation of the entire Declaration (February 1965), preceded by an article from which we quote an extract: "He who believes in God and in His influence in the world will recognise without hesitation that the Council vote has opened a new chapter in relations between Chris
-. tians and Jews. As a result of this change of attitude; we face a real
krcuine point of view, to defend oneself against
a hostile and persecuting Church than to resist the influence of a friendly one. The struggle between Christianity and Judaism must be spiritual. ,The dialogue which was spoken of in the Declaration will be undertaken; in fact, it has already begun. Everything depends on our spiritual preparation for this dialogue".

52. A radically different tone is heard in an article of Professor I. LEIBOVITCH, which appeared in "Deoth", an organ of religious students. Professor Leibovitch's view seems to be that, as a healthy Christian conscience must aspire to the total annihilation of Judaism, by the same token, the mark of a good Jewish conscience is to consider an abomination all that bears the name of Christian. "Ideological co-existence between. Jews and Christians is inconceivable; there is no utility in Jewish-Christian dialogue. Co-existence between Judaism and any religion which denies the religion of Israel is impossible....

"At present the Church considers it good politics to soften her accusation of Jewish culpability for the crime of deicide, in order to please her adherents in the 'enlightened' countries of the West, who are being influenced by humanistic, liberal and secularist tendencies, and who have been deeply shocked by the horrors of the "final solution". She wishes also by this means, to revivify her missionary activities among the Jews, seeing that, for the moment, no further attempt can be made at "a solution".

"All this does not change the fact that Christianity continues .her refusal to recognise the existence of Judaism. At the same time, it is highly probably that the Church would give her unconditional support, at least passive, if not active, to any new attempt at a "solution", if the occasion should present itself". (Winter, 1964)
In all fairness, we point out that in a note published at the end of the article, the editors state that they do not approve of the position of Professor Leibovitch, but that its publication was meant to serve simply as a point of departure for further discussion of the topic.
Proche-Orient Chretien. Tome XV, fasc. II-III 1965

ITALY

53. Session of Ecumenical Formation - La Mendola, Italy, July 25 - to August 6, 1966.
This session, organised by Maria VINGIANI, President of the Secretariate for Ecumenical Activitz (S.A.I.), on the theme "The History of Salvation", was opened by His Eminence, Cardinal URBANI, and brought to a close by Reverend Charles MOELLER.
The topic chosen for the third day, of the session was the place which Judaism still holds in the history of salvation, and the way in which Jewish doctrine views this salvation. Professor Tomasso FEDERICI, University of St. Anselmo, Rome, spoke with enthusiasm and competence of the ever-present values of Judaism, which the Jews still have the mission to present to the world, along with the Church, in those areas in which the Gospel has not yet been preached, and in a Christian milieu where these values have not yet been sufficiently made evident - a sense of the transcendance of God, of praise, of eschatalogical hope and of justice. He emphasised the debt owed to the people of the First Covenant by those of the New Alliance, and the tragedy of their separation.

54. Professor David SCHAUMANN, Director of Jewish education in Milan, gave an interesting outline of the main characteristics of Judaism: she has always fought against idolatry and unjust tyranny, loved freedom, and, above all, she has been faithful to the Covenant by unwavering obedience to the Will of God as it is expressed in the Torah and Tradition, and to the weekly Sabath celebration of the sovereign dominion of God.
The session, in which about 150 persons participated, was marked by a spirit of openness and charity towards members of other confessions, the desire to understand what each one had to say, and a special interest in contacts with our Jewish Brothers.
M. K .

55. Archbishop Conrado URSI of NAPLES was formally received by the President, Dr. SACERDOTE, and the Chief Rabbi, Isidore KHAN, before a large gathering of Jews. The significance of the gesture, made at the Archbishop's own suggestion, was recognised as a token of the works undertaken by the Church in favour of persecuted and refugee Jews, especially in the person of Pope JOHN XXIII. The Archbishop spoke of the single origin and the brotherhood of all men, expressing hopes for the future unity of all races in love and peace. A spirit of great cordiality marked the reception, during which the Archbishop conversed freely with those present.
S.N.

SPAIN
One can say that slowly a positive attitude towards the Jews is appearing in press releases, lectures and preaching. Priests are enjoined to speak on the Jews with "respect, love and hope".

56. On the doctrinal level, P. Aliquando Diaz MACHO, M,S.C., (El Dialogo Sequn la Mente de Pablo VI), asserted that while we may impute the sin of injustice to the Sanhedrin and certain of the Jewish people living at the time of Christ, there is no theolsgical basis for the accusation of a collective guilt borne by the Jews throughout the ages. In addition the establishment of the Church as the New Israel does not mean the Jews have been deprived of all access to salvation.

57. M. and Mme Max MAZIN, prominent members of the Madrid Jewish Community., participated in a successful colloquy at the Major College of the University of Calasanz with Father SERRANO. Just before Pesach, M. Mazin delivered a lecture sponsored by the Association for Jewish-Christian Friendship, at the Dominican Convent in Avila. The lecture marked the first honorable reception of a Jew in this place since the expulsion of 1492. The Jewish Chronicle noted that unfortunately the "free discussion" scheduled for after the lecture was restricted to a few general-questions posed by the Superior. On the whole, however, the Jewish community has shown optimism that, with the passing of the-Declaration concerning non-Christian religions, there is a renewed hope for religious freedom within Spain.

58. The most outstanding examples of criticism of Vatican II's Declaration include the speech of Rev. P. PEINADER of Salamanca University, who described Vatican II as a "Deformation Council", in spite of the "heroic efforts of a small minority; and the article in "Que Pasa" of July 23, 1964, by Lorenzo INCHAUSTI, who launched a bitter diatribe against l'Amitit4 Judeo-Chr4tienne. He described it as "bearing a destructive ferment which disturbs all with whom it comes into contact; it strives, above all, to confuse the consciences of Christians and-te -submit them to the plans of Judaism"!

Max MAZIN : "The Declaration - a Point of Departure" - "The position adopted -by Vatican II allows of every hope. It is in the hands of bishops, priests, educators and men of good will to put into practice and implant the conciliar decisions, Without such effort, the texts, well intentioned though they be, would remain empty words.. It is essential to undertake a revision of catechisms and school texts which form in young people a me: tality of suspicion and a predisposition toward hatred of Jews; to organise conferences and talks for adults, explaining the implications of the conciliar text and promoting mutual understanding between Christians and Jews, so as to establish those personal relations which are the fount of appreciation and friendship among men".

"I am not unaware of the difficulties involved in realising such an ambitious overall programme. Many centuries of misunderstanding and of confidence in the other's good faith. The goal justifies every effort; we would see verified the ancient Jewish psalm which says - "Those who sow in tears shall reap in joy".

"A still.timid ray of light, precursor ofthis joy, is beginning to dawn on the horizon".
Chronicles of the Conference on Jewish-Christian Friendship,

60. "Our friendship can indeed be satisfied", as M. Mazin has said, "in having anticipated the Council to some degree. The work accomplished in the five years that have passed since its foundation, seems to corroborate this...."

61. A reading was made recalling the accomplishments of the past season. Among the variety of activities recorded, we find the following: the colloquium celebrated in Pizarro, 19; the brotherhood banquet to celebrate the Council Document; the attendance of a group of Catholics at a Seder celebration... and finally, the well documented lecture of M. Jacobo BENTATA on philosophy in Hebrew sources - a worthy culmination to the activities of the season.
Amistad - October - November, 1966

SWITZERLAND

62. For the first time in January, 1966, the Centre of the Jewish community of Geneva was the scene of a joint colloquium in which the participants were Chief Rabbi of Switzerland, Dr. Alexandre SAFRAN, and two representatives of the Christian Churches: Pastor RILLIET and Reverend Father BRECHET.

In his talk, Pastor Rilliet summarised the history of antisemitism in Europe, with special mention of the negative-role played by John Chrysostom in this story. At the end of his speech, he called upon Christians and Jews to be worthy of the times in which we live.

Fr. Raymond Brechet, in his commentary on the Declaration, stated: "...it offers a rich doctrinal foundation faithful to the biblical tradition of Israel. Thus, it will be a better guide for the thought and for the actions of Christians, and provide an incentive for the renewal
of theology in the Catholic Church".

Dr. A. Safran spoke of the attempts,. more determined during the last few years, to discover the deep link between the two essential commandments of the Bible: "You will love the Eternal, your God, with all your heart and with all your soul", and "you will love your neighbour as yourself".These tentatives began with the Conference at Seelisberg in 1947, the results of which were seen at New Delhi and Rome where "..,authorised voices were heard to condemn propagation of hatred for men through the instrumentality of religion". As Jews, we will refrain from judging the religious character of these declarations, for they are the work of Christian religious authorities and concern. Christian peoples. However, reading these texts helps us to see a ray of light,,a weak one to be sure, but this is a great advance, since our very physical and moral existence is at stake. Should we hope for a change in the attitudes. of Christians towards Jews and Judaism?' Only the future will tell'!.

63. U.S.A.
As befits a country whose Jewish population is the largest in the world, and whose mass media communications proliferate, printed reactions to the. Vatican Declaration on non--Christian religions showed a variety of opinions, both Jewish and Christian... There seemed to be agreement, however, as to the sections which could be used in the development of a greater cooperation and a deeper mutual understanding through theological research. Such sections as the following were quoted several times in an attempt to emphasize the positive aspects of the Declaration:

"As this sacred Synod searches into the mystery of the Church, it recalls the spiritual bond linking the people of the New Covenant with Abrahaes,stock..."

"...she draws sustenance from the root of that good olive tree on to which have been grafted the wild olive branches of the Gentiles..." (cf. Romans 11:17-24)

"Since the spiritual patrimony common to Christians and Jews is thus so great;'this sacred Synod wishes to foster and recommend that mutual understanding and respect which is the fruit, above all, of Biblical and, theological studies, and of brotherly dialogue".

Jewish opinion was abundant and varied. fabbi H. SEIGMAN regretted both that the document had lost the warmth of the spirit of John XXIII,' and that there was no mention of the.Church's role in the persecutions of the Jews throughout the centuries. On the negative-side also was the voice of Rabbi David POLISH, who saw in the Declaration arrogant condescension, a unilateral pronouncement without an effort at reconciliation. (Voices of Our Brothers, 1.1.66; 1.11.66). More positive statements were issued by several other leaders, representative of the different movements in American' Judaism. Rabbi Abraham J. HESCHEL, after a first reaction of
disappointment, conceded that at least the omission of a reference to,conversion was significant, -(The Dialogue, NCCJ), While for Rabbi KAUPMAN of the B'nai B'rith, the Declaration was for Christians a clear refutation of the theological presupposition that Judaism was a vestigial remnant and an invitation to Jews to make known to Christians what was in their minds.
Dr. Joseph LIGHTEN of the Anti Defamation League of B'rith, inthis comments on the Declaration, stated:

"That historic Thursday left many of us with a feeling, above all, of relief that the fundamental ground for disharmony between the two communities had been swept clear. Many are deeply -convinced that a powerful instrument has been forged which will give impetus to intergroup cordiality. These two emotions dominated all others; for there. weresome doubts, some hesitations and disappointments over the content of individual parts of the Declaration. But the predominant impression is that the Declaration has not only ended a distressing chapter in Catholic Jewish relations, but has also opened a new and constructive one". ,(The Sin of ,Antisemitism, Statements by Christian Churches, published by the Anti Defamation League of B'nai B'rith).

Rabbi Marc TANENBAUM, Interreligious Director, The American Jewish Committee, like Rabbi Kaufman; 7 saw the Declaration as addressed to Catholics:

"The intent is clear. It is an unambiguous mandate to the Catholic people to remove the roots of antisemitism from the whole culture, both religious and secular!". (December 10, 1965)

"A great deal more needs to be done before the last weeds of anti,Jewish teaching and anti-Jewish poison are removed. As'lâng as hostile references to the Jewish people continue to appear in Catholic text-'books, missals, liturgical commentaries and sermons, a great many Jews win continue to view the Vatican Council Declaration on the Jews as a vain and even hypocritical show". March 22, 1966. (The Vatican Council • and-the Jews, The Dialogue).
The majority of Catholic comments stressed that the document
was a clear call for an awakening of the Christian conscience. There must be an intense effort, especially in education on all levels, to present other groups, and above all, the Jewish people, with intelligent objectivity and with humble respect.

68. Father Walter M. ABBOTT, S.J., Secretariate for Promoting Christian Unity:
"From now on, no Catholic may quote the Bible to justify calling the Jews a deicide or accursed people. If any attempted to do so, they could be classed as heretics, if that term were still in use in the Church. The Church reproves, as foreign to the mind of Christ, any discrimination against men or harassment of them because of their race, colour, condition of life or religion". (The Vatican Council and the Jews, The Dialogue).

69. Claire HUTCHET BISHOP, author and student of the history of Jewish-Christian relations: "Despite my reservations, however, I must say that the Declaration is not wholly a disappointment. It is a step forward, and it can be a springboard for something better.... Now we must see to it that the preaching and teaching of contempt in any form in Catholic schools and in church is eradicated. That may only come about gradually but we must try to achieve it as soon and as fully as possible". (Jubilee-The Council's Statement on the Jews, April 1966)

70. Mgr. John M. OESTERREICHER, Seton Hall University, U.S.A. -"Whatever the imperfections of the Conciliar text, whatever the criticisms, jlitified or not, the Declaration is a breakthrough, a new beginning that, please God, with Christians and Jews cooperating, will lead to a grace-filled co-existence of both. If both will it, the spirit that animates the Council's statement will help them to walk side by side toward the full revelation of God's kingly reign". (U.S. Catholic, February, 1966)

71. Dr. Bernhard E. OLSON summed up Protestant reactions in the U.S. when he said: "It should surprise no one that the Second Vatican Council's statement on the Jews should elicit varied Protestant reactions. There are those who remain indifferent to the issues raised by the statement. Some clergy and laymen believe that the Council deals with a distinctively Roman Catholic problem, one that is not germane to Protestantism. A few privately, but articulately opposed the statment. Nevertheless, most Protestant leaders are fairly content with the results, especially those who had predicted that no final document would be presented to the Council. A few regard the schema as weakened, compromising and inadequate. But probably the majority of concerned Protestants look upon the less precise language of the adopted version as an attempt by the drafting commission to win a larger concensus within the Council. Such a concensus was needed, it is felt, in order to make possible a wider and more effective implementation of the schema". (The Dialogue, The Vatican Council and the Jews, September, 1966).
Several events must be noted as practical results of the increased mutual awareness of Catholics and Jews since Vatican II. Each one of these events has its own relative importance, but each, in its own way, is contributing to the fulfillment of the plan of God for mankind.

72. In Boston, Richard, Cardinal CUSHING has set up an Archdiocesan Commission on Human Rights, whose task is to cooperate with other religions in working for better conditions in housing, education and employment..

73. In Washington, D.C. there has been set up an Interreligious Committee against PovertZ. (The Pilot, 27.1.66)

74. Some forty seminarians from Sacred Heart Diocesan Seminary in Detroit, spent the February 18th week-end as guests of Jewish families. The week-end project was planned by the Student Human Relation Education in Action at the seminary, a group of which aims at personally involving seminarians in racial and ethnic problems. (N.S.)

75. The School Sisters of Notre Dame deepened their understanding of the central Christian event by participating this year in a Passover demonstration at their Motherhouse in St. Louis, Missouri. (The Pilot, 2.4.66)