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News Notes
Sr. M. Caridad | E. Pariente
Jewish-Christian Meeting at Bogota, Columbia.
The first Jewish-Christian conference in Latin America, at least on this level, took place at Bogota August 20th-21st. Almost all the Latin American countries were represented. Following the initiative taken by B'nai B'rith of New York, CELAM assured its collaboration. Rabbis and laymen of Judaism's three mainstreams — Orthodox, Conservative, Reform — participated with Catholic priests, religious, laymen and several bishops, among whom was Cardinal Henriquez of Santiago, Chile.
Rabbi L. Klenicki of Argentina opened the meeting with an historical account of Jewish-Christian relations, whose unhappy beginnings were filled with theological disputes, recriminations, violence, silence before injustice, and a lack of respect for human beings. This past can neither be forgotten nor ignored, since antisemitism is still alive in Latin America. The problem will only be resolved in dialogue. It must be situated outside all easy polarizations, in an understanding of "our common roots which are Torah, Halakhah and Jerusalem, and in joint social action to resolve today's agonizing problems". On the Jewish •side, what characterized the dialogue of the pioneers such as Franz Rosenzweig, Leo Baeck and Martin Buber, was to have attempted to place the Christian faith within the context of history and the divine plan. For the first time in history, the Jew is not forced to defend himself from dialectical attacks. In the atmosphere of religious liberty, the dialogue instead becomes a desire to be understood. John XXIII has given back to our time the hope of a dialogue of this scope. If the task is hard and difficult, it is not impossible, concluded Rabbi Klenicki, for "faith in one unique God ... in the reality of the spirit ... in the value of each human being ... and the messianic faith in a betterfuture" already unites us, notwithstanding the ignorance of Judaism and the prejudices which remain matter for concern to the Jewish community.
Rev. J. Mejfa of CELAM underlined the importance of this meeting on the Latin American continent. He examined from the Catholic viewpoint what Jewish-Christian dialogue means, what it demands of the two sides, and how it fits into the general program of the Church's work. He presented this program:
— Catholicism and Judaism must, in order to dialogue, accept one another mutually as religions; the dialogue must therefore be religious.
— This dialogue will be structured by the ideas of Revelation and those of Christian tradition, which have no meaning if they are not included within the continuity of Israel's re taus history and to Tanakh.
— The Church and Judaism must recognize their reciprocal roles in the history of salvation.
Therefore, to present our own faith to the other, to learn to know one another in concrete daily life, to study the liturgy of the other because we celebrate the same feasts and follow a similar liturgical calendar — all this would be profitable for the two faiths and we would strengthen one another in the struggle against that atheism which is nourished iby the scandal of our divisions. In conclusion, Father Mejia said that we ought to decide now, concretely, what our respective communities demand of the other, since "all dialogue which does not bring about reform runs the risk of becoming an illusion".
After these two talks, following an initial hesitation, the participants discussed the possibility of a frank and cordial dialogue, even on the religious level, without ignoring the real difficulties, consequence of the Jewish people's historical relations with the Catholic Church. All of this was said without bitterness on the part of Jews, although in their words one felt great suffering and anxiety before the future.
The lectures were clear, honest and demanding, a good point of departure. During them the atmosphere of the meeting became more and more )open, and was even marked by mutual trust. In 'this context it was frankly recognized that all had the same problems, for example that of their young people in search of self-identity, the real meaning of faith, new forms of life. Among Jews this evokes a desire for and a fear of dialogue, and also the desire to go to Israel. Some older Jews declared, "It is necessary to lead Jewish youth to Judaism", while others said, "We must study thoroughly in what true dialogue consists". But a third group admitted, "We are the generation whose parents gave us faith but not religious practice. We don't know how to respond to our children's anxieties, for we haven't had the chance or felt the need to deepen our faith".
The question "What relation is there between Judaism and the State of Israel?" although not on the program was discussed with great interest. This brought out a certain uneasiness among those who think of the Jewish messianic ideal in terms of its realization in a state of Israel for all Jews.
In answer to a question about the pastoral synod of Chile, Cardinal Henriquez admitted that the testimony of faith of a rabbi, an observer at the synod, 'provoked the, declaration on the attitude of Christians towards Jews.
Mr. Oscar Cohen of B'hai B'rith spoke revealingly about prejudice in the United States. Basing his remarks on studies carried out over a six-year period, Mr. 'Cohen showed that antisemitic prejudice has its origins in or is greatly rein&reed by religious teaching and the false interpretations of Catholic dogma. Another point which has been noted in various countries is that, in order to go to the roots of antisemitism, catechetical programs must be completely changed.
A wide range of questions was studied during the conference, which was divided into four working commissions — community service, cultural studies and exchanges, elimination of mutualprejudices, and participation in common religious actions. Some of the numerous decisions of these commissions are: "to propose to CELAM and interested Jewish institutions that they promote the creation of courses and seminars in the theological faculties to detect the existing prejudice; to revise textbooks, catechisms and prayerbooks, as well as dictionaries and encyclopedias, to eliminate all kinds of mutual prejudice". (From the report of the conference.)
[A communique of October 1968 from the Conselho de Fraternidade Cristao-Judaica of Sao Paulo, Brasil, signals a beginning: "use of films and audio-visual methods to facilitate and accelerate the fraternal reconciliation of Jews and Christians; publication of a dictionary of Jewish thought intended for use in schools and seminaries and by Christian leaders; publication of texts and commentaries to help mutual enlightenment".]
Because time was too short to allow an in-depth study of the extensive program, this meeting was only the first look at these 'problems. Far from being satisfied with one single reunion, it was felt that the conference should meet again to continue its work.
Sr. M. Caridad | E. Pariente
During the voyage of Pope Paul VI to the Eucharistic Congress in Bogota, Columbia, (Aug. 22-24) 'he spoke briefly to the Jewish community. The text reads: "You know that Vatican II has studied deeply the relations between the Catholic Church and Judaism. The text of Nostra Aetate... affirms: 'Since the spiritual patrimony common to both Christians and Jews is thus so great, the Council wishes to encourage and recommend that mutual understanding and respect which should come above all from biblical and theological studies, as well as fraternal dialogue'. Among the riches of this great common patrimony we wish today to recall the faith in one unique God who transcends all human categories and at the same time reveals Himself as Father. He has made man in His image (Gen. 1:26-28), and together with you, we believe that we are called — according to the great commandment of the love of God and neighbor (Deut. 6:5, Lev. 19:18), made concrete in the Ten Commandments and other rules of life (Deut. 5, Lev. 19) — to fulfill the will of God and to put ourselves at each other's service. God wishes that thus we should come one day to participate fully in His glory in a new heaven and earth (Is. 65:17). We ask God to bless our efforts towards fruitful collaboration for the good of all humanity, in order that the day may come when all peoples will invoke the Lord with one voice and will serve Him together (Zeph. 3:9)". (From L'Osservatore Romano, Italian edition, Aug. 25, 1968).
An International Conference and EducationLast September Toronto's York University campus was the scene of an international conference sponsored jointly by the Canadian Council of Christians and Jews and the U.S. National Conference of Christians and Jews.
Among the more than 200 participants there were a number of delegates from Europe and Israel. The theme, "Overcoming the Barriers to Communication", was discussed by small groups who dwelt on the following areas: the person and communication, education, the media and the arts, ethnic groups and value systems, inter-religious dialogue, religious differences and prejudices, economics and politics. We will here develop only certain of these points relative to education.
Commission 2, dwelling upon communication in education, discussed the images of majority and minority groups conveyed through the media of text books, films, radio and television, noting the increasing influence of mass media.
Even though many on the American scene advocate neutral education, this was thought to be an impossibility since values are 'simultaneously inculcated with knowledge. It is up to each one-to assure that these values be true. Church-state relationship and responsibility in this matter were much discussed within the American and Canadian contexts.
It was recommended that a group of concerned citizens carry out research to evaluate the impressions produced through mass media and publish its findings along with positive suggestions. Since the negative attitudes instilled by the media are indeliberate, interpretation and clarification are needed at the outset.
Under the topic "Religious Differences and Religious Prejudices" Commission 6A discussed problems of biblical texts and their use in education and liturgy. Considering the prejudice that has been fostered in the past by using biblical texts a retranslation of certain passages was suggested. The difficulty of having this done makes clear the importance of training Christians who could correct the existing attitude toward Jews in the homily and of placing such texts in the proper liturgical context.
It was felt that both teachers and students need re-education in this area. Though electives in Judaism in Christian educational institutions are praiseworthy, a core curriculum should be introduced to reach all students. The revision of text books, already begun, must be pursued, especially in the treatment of: "the Hebrew bible and the Jewish background of Christianity, the recognition of Judaism as a living faith today, and areas of conflict between Church and Synagogue". These ideas were complemented by one voiced in Commission 6B — "There is a particular value for an understanding of the issues involved in the emergence of Christianity from the Synagogue, in encouraging mutual studies of first and second century history, Talmudic texts and Patristic writings. The fruit of such scholarship, of course, must be reflected eventually in Bible commentaries, seminary instruction, school literature and in the doctrinal positions that Church and Synagogue will affirm". Sound study of Pharisaism at the time of Christ was also suggested rather than an attempt to "correct" distortions in the New Testament.
A scholarly reworking of doctrinal concepts and historic ideas, it was stated, could do much to remove sources of misunderstanding such as "the doctrine of exclusive revelation and exclusive salvation" (through which some Christians no longer see the Jews as chosen people of God) and questioning "the validity of religions [other than one's own and one's] understanding of their role and destiny in history". Many agreed that a large number of Christians act as if their religion were superior to all others, especially Judaism. Some participants thought the new Christian attitude toward non-Christian religions could be founded on the New Testament whereas others felt it is a product of modern religious pluralism. However, all agreed that a re-examination of this attitude will entail deep study in key areas such as Christology and Ecclesiology.
Not only Christian teachings were taken to task. Jewish members of the groups admitted that their educational material included distorted images of Christianity. The responsibility for fostering correct attitudes in society is therefore shared by Jews and Christians. Their common task may provide the incentive to "create community" together as was suggested at the conclusion of this Commission's report:
"It is not always useful to confront religious prejudice directly. We should give thought not only to defences against pejorative phrases in textbooks, etc., but to the positive creation of community... For better or worse, Jews and Christians are partners in the modern world and its dilemmas. Nothing could be more unfortunate than the denial or neglect of this actual partnership".
As to direct confrontation the participants concluded:
"The realization of this goal [accurate knowledge of the Jewish tradition] obviously requires an enrichment and retooling on the part of Christian educators. Joint institutes of religious studies could admirably serve this purpose. For example,higher institutes of religious studies could be developed under religious and foundation auspices, or within the confines of our major universities.
Such institutes could be of immense value in the following areas: 1) the religious understanding of the contemporary situation; 2) joint projects on the history of the Jews; 3) a Jewish Christian re-evaluation of the Middle Ages, the enlightenment, etc.; 4) joint research on the New Testament, the Pharisees and the liturgy.
The ability of Church and Synagogue, and religiously oriented organizations, to carry out developments in this area may be limited. Today it is in the university atmosphere that such development can best take place".
(All quotations taken from official Commission reports, 1968 International Conference of Christians and Jews; Toronto, Canada; Sept. 2-7, 1968.)
The U.S. National Community Relations Advisory Council met September 14th-16th in Atlantic City to reassess its program combatting antisemitism. (The NCRAC sponsors programs to relieve community racial and religious tensions.) The working sessions discussed such questions as: What is the current status of antisemitism in the U.S. and what are the trends? What is the scope of the current methods of fighting antisemitism and how effective are they? What changes are required in present programs, and what new strategies should be developed today and in the foreseeable future? This conference was suggested by the NCRAC Commission on Individual Freedom and Jewish Security, since there had been no reassessment for a number of years. The working document of the conference said that "overt antisemitism in the U.S. is on the ebb". However, "a considerable amount of antisemitism found overt or only slightly masked expression in reaction to the Israel-Arab hostilities in June 1967".
Nevertheless, "these and other manifestations of antisernitism must be measured against the widespread acceptance of Jews in communities.... Measured against these and other criteria, evidences of antisemitic attitudes and the rantings of blatant antisemites must be taken as flaws and excrescences rather than major faults or threats".
At Princeton Theological Seminary's Center for Continuing Education (U.S.), twenty-four Jewish and Christian scholars were invited to explore the inter-relationship and meaning of Torah, grace and messianism in the two traditions, and to examine their historical roots and importance today (Oct. 27-28). Four major papers were read with each one accompanied by a response from the other tradition. Among the participants were professors from Princeton (Presbyterian) and two Hebrew Union Colleges (Cincinnati and New York), Fathers Raymond E. Brown, New Testament professor at St. Mary's Seminary (Baltimore) and Roland E. Murphy, Old Testament professor at Catholic University (Washington), Rabbi Leon Jick, director of the Lawn School of Judaic Studies (Brandeis University), and Prof. A. Roy Eckardt, of the religion department, Lehigh University.
On November 17th l'Amitie jucleo-chretienne of France celebrated its twentieth anniversary with a conference in Paris on "Judaism and the Land of Israel". B. Gross, director of l'Ecole Aquiba in Strasbourg, spoke on "the bond that unites Judaism as religion to the Land of Israel". At the time of Abraham's election, he heard as the first word, one that concerned the Land. Yet the Jewish people were not born in Israel but in Egypt, in exile, from which comes all the importance of the paradox "Land-Exile", the exile being the possibility for the people of deserving their Land. Mr. Gross went on to say that "assimilation could not resolve any of Judaism's problems" and "all Jewish nationalism that is cut off from its spiritual roots is destined for defeat". Responding to this talk, Father Kurt Hruby, professor at the Institut Catholique de Paris, noted that "it is necessary for Christianity to discover the place, the function and the mission of the Jewish people, including the State of Israel, and this within a biblical vision". He added that this is far from being realized in the Catholic Church, for "in the first place it is necessary to get rid of a certain mentality which consists of ending Jewish history at the birth of Christianity". (From Le Monde, 19 novembre 1968, p. 23.)
A long press-release from the Vatican Secretariat for Christian Unity, appearing in L'Osservatore Romano (Nov. 18-19), gave details of its plenary session held Nove!Amber 4th 14th. One sentence of interest: "The members and consultors of the Secretariat considered and studied future programs to intensify the dialogue between Christians and Jows". It was featured in the articles of European newspapers reporting the release. For example, Le Monde, leading French daily, headlined its short article "For a more frequent dialogue between Christians and Jews" (Nov. 19).
Conference of Educationalists, Zurich.The International Conference of Educationalists held at Zurich, Switzerland, November 19th-20th, organized by the International Consultative Committee of Organizations for Jewish-Christian Co-operation, was composed of delegates mainly from Austria, Germany, Switzerland, Belgium, France, England, the Netherlands and Denmark. Rev. C.A. Rijk represented the Vatican Office for Catholic-Jewish Relations, Rev. R.C. Dodds, director of ecumenical affairs, the U.S. National Council of Churches, and Prof. F.L. Brassloff of Geneva, the World Jewish Congress.
The first day the meeting heard reports on the actual situation in the different countries, and on the second, possible plans for moving towards deeper mutual understanding. In general, efforts up to now have concentrated on religious text books, which in the opinion of many are the principal agents of antisemitic seeds. Some years ago, at the request of the German episcopal commission, Rev. Theodor Filthaut began the revision of the Catholic catechism. (Cf. "Filthaut, Israel in Christian Religious Instruction, Univ. of Notre Dame Press, 1965.) The same thing was undertaken in Austria, under 'Cardinal Koenig, which gave the positive results which Rev. Clemens Thoma has noted here in the article on religion texts (p. 18). The University Pro Deo of Rome has examined Spanish and Italian catechisms, and the Louvain University Centre de Recherches socio-religieuses has studied scientifically those of Belgium, France, French Canada and Switzerland. All this research has led to the same conclusion with varying emphasis — the necessity of reforming religious instruction, of getting rid of the stereotypes, and of objectively presenting Jews and Judaism in a more positive way. (The results of these different studies will soon be available.)
Nevertheless, religious textbooks are not the only means by which antisemitism is transmitted. The child is also influenced by 'his family, teachers, social environment and the mentality of his country. Within this larger context all future research and work must be oriented.
Given that the word "Jew" evokes simultaneously religion and belonging to a well-defined people, the conferences' reports and suggestions can be grouped under three aspects, even if they sometimes overlap — theological, historical, and 'sociological. The conclusion of the meeting in resume is: the efforts which have been made in the educational field by the revision of religious textbooks ought to be continued by 1) the formation of teachers in theological faculties and seminaries, and by lectures and adult education; 2) the preparation of elementary school teachers; 3) revision of other material, such as history and civics texts; 4) the enlargement of the problem to study prejudice in general; 5) the introduction of Jewish history into the study of general world history and of Jewish contributions to civilization and human progress.
The role of each country's committee is to see what particularly applies to its national situation. The problem is more or less acute according to the importance of the Jewish community, and the political, social and religious factors of the region.
The next meeting of the I.C.C. will be in Munich, April 30th _ May 2nd.
Traditional Devotions Revised.In our October 1967 issue several examples of ritual crimes were cited along with the devotions to which they gave rise. Because of the attitudes which these devotions foster, consciously or not, it is encouraging to note that in several localities steps are being taken to dispell their legendary "foundation" and bring an end to their practice. In March of this year the German Jewish Allgemeine announced that "a documentation, which should destroy those legends which were used as a motivation for the expulsion of the Jews from Spain in 1492... will shortly appear in Spain.... It will especially disprove the ritual legend of Nino de la Guardia". As for the "Deggendorf Gnad", the Bishop of Regensburg is having the medieval oil paintings, eaten by a parasite, replaced by new ones representing the mystery of the Eucharist. In conformity, the annual repentance pilgrimage will be transformed into a eucharistc feast. In Austria the "Aktion gegen den Antisemitismus" reported in November 1968 the following news item. "A text.... near the main altar of the church in Heiligenblut... recorded the murder of a Christian 'at the hands of a shameless Jew'. This text now... reads: 'at the hands of an unbeliever". The report concludes by saying that the Action against Antisemitism "will continue to make every effort towards the removal of yet existing defamatory inscriptions and representations".
Another media which, perhaps inadvertently, may very well have given rise to antisemitic feelings is the famed Passion Play presented every ten years in Oberammergau. In November 1966 the American Jewish Congress released a statement deploring the passivity of those concerned with the production of the play based on "the intensely anti-Semitic text in use for the past 100 years". The AJC takes the residents of Oberammergau to task for rejecting the rediscovered allegorical text of 1750, written by a Benedictine monk, which was devoid of antisemitic representations in favor of that of 1860 by a local priest which presents the Jews, among other things, as a group from whom "the Kingdom of God will be taken away". The latter text was again to be used for the 1970 production. After the announcement of this decision one of the key participants resigned, action applauded by the AJC. The statement was not entirely in vain. Following its release the mayor of Oberammergau obtained the approval of Cardinal Doepfner, Archbishop of Munich, to have the script reviewed in the nearby Ettal Abbey. In a "Dokumentation" from the abbey dated April 4, 1968, Dr. Stephan Schaller, O.S.B., makes known that he is revising the traditional text especially taking into consideration the new position of Christianity towards Judaism introduced at Vatican II.
A similar Passion Play produced in New Jersey last March made major changes in response to protests of the AJC. Archbishop Boland of Newark confided the scrutiny of the text and examination of the production to Father James Touro, professor of Hebrew and Sacred Scripture at the I.C. Theological Seminary in Darlington, N.J., who carried out the task "in accordance with the spirit of the Vatican Council schema on the Jews". (Cf. American Jewish Congress news, 1/30/68.)
The "Memorandum" issued by the Secretariat for Catholic-Jewish Relations of the U.S. on February 28, 1968, underlines the Christian attitude to be adopted. "Passion plays, and sermons and teachings on the Passion, involve more than a question of Catholic-Jewish relations. Indeed, they involve the very concept of an authentic Catholic spirituality. Christian pastors and educators... must try to increase in the hearts of their audiences a greater love of God and of men, reminding them that those who played a part in the Passion drama were, in the Christian view, representatives of all of us."
