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The Venture of Dialogue
Cornelis A. Rijk

When the Vatican II Declaration Nostra Aetate (In our times) spoke about brotherly dialogues, which above all should further mutual understanding and respect between Jews and Christians, it placed itself and all Catholics in the atmosphere of today's trends in human relations. But dialogue is not easily realized; the word has become trite, and seems to cover very different realities.
When one searches into the background of the « dialogue movement », at least three factors must be indicated.
1) Man is a dialogical being. He has an essential tendency to communicate, to share, to be with the other. In its experience with the Lord, Israel learned that this is in accordance with the creation plans of God. In Holy Scripture this conviction has been expressed in several places: « It is not good that man should be alone » (Gen. 2:18, see also Qo. 4:9-10, Si. 6:14... ). This dialogical contact between men should be the expression of man's relation to the Lord himself. The Bible witnesses on every page to this twofold díalogical contact between man and man, and between God and man. It _shows also the tremendous difficulties of establishing and living a. real dialogue. But the principle of this interpersonal relation is given by divine Revelation.
2 ) Since the world is becoming increasingly smaller and people more easily meet those of other countries, continents, cultures and religions, the necessity of establishing better human relations between people of different colour, cultures, and religions is increasingly felt. The first encounters of this kind have often been accompanied by struggles and clashes. Slowly mankind is becoming aware of the necessity, and also of the fruitfulness, of positive human relations to build up a new
world relationship. The deeper principle of this awareness is given in Genesis 1: 26-28: « God created man in his own image, in the image of God he created him; male and female he created him. And God blessed them, and God said to them: Be fruitful and multiply, and fill the earth and subdue it ». Every man participates in the glory of this vocation (See also Psalm 8). Modern means of communication at all levels can essentially facilitate the realization of this divine design.
3 ) In recent times a move is apparent in philosophical and theological thinking, at least among Christians, which seems to have a great impact on human relations and particularly on religious relations. There is a change from a more objective approach towards a more subjective one. Due to several circumstances a real discovery of the subject has taken place. In earlier centuries one-sided stress was laid on objective truth, while personal convictions were more or less neglected. Nowadays subjectivity is very much stressed, sometimes too one-sidedly. The consequence is at least a greater respect for the other person and his convictions. Human relations and relations between man and God are increasingly considered within the context of relations between persons - individually or in community. In this way a really personalistic relational theolo'gy is being developed. This is, at the same time, a more realistic theology, because the concrete person is the center of daily reality. Obviously, this development does not solve all problems. It can even create new and serious tensions - between objective truth and personal conviction, between person and person. But in this atmosphere the way towards real dialogue will more easily be opened.
When we see this as the background of today's dialogue movement, we can understand the new tendency towards dialogue between Jews and Christians. Here also we are beginning to live in a new climate. In this new climate the return to the sources of the People of the Book should open the minds of Christians to a new understanding and appreciation of Jews and Judaism. H. J. Schoeps and others have shown that, with very few exceptions, in two thousand years a real dialogue between Christians and Jews has never taken place. The famous Dialogue with Trypho of Justin (second century) was not a dialogue but an apologetic explanation of Justin's faith. It is evident that we are still at the very beginning of a new era, and there are still many difficulties to overcome from both sides.
Some say: Christians need Jews; the existence of Judaism remains essential for them, but Jews do not need Christians. Others say: there can be the beginning of dialogue between Jews and Christians, but not as yet between Judaism and
the Church. Orthodox Jews, in particular, view with reserve anything more than social contacts with Christians. And many, indeed most, Christians do not yet understand the real sense of dialogue with Jews and the real importance of Jewish-Christian relations. Confidence is a necessary condition, but we will have to show in acts that we are worthy of confidence.
This issue of Sidic gives a survey of the situation. It shows many difficulties, and makes clear that only the first hesitant step has been taken on the path of real dialogue. But there are promising signs also. They are not signs of an easy, pre-fabricated solution, but the indications of a difficult, dialogical discovery of the deep and unique relation between Christians and Jews. The renewal of our confidence in the Lord may be our help and stimulus: « Behold I am doing a new thing; now it springs forth, do you not perceive it? » (Is. 43:19).