parties precisely acknowledges this significance. Without 'Nostra Aetate', the
establishment of these relations would surely not have been feasible. The
Fundamental Agreement not only paved the way for the historic papal pilgrimages
to the Holy Land and thus to the establishment of the bilateral commission with
the Chief Rabbinate of Israel, but arguably reflected more than anything else
the fact that the Catholic Church had truly repudiated its portrayal of the
Jewish people as condemned wanderers to be homeless until the final advent".
"The reference to peace in the Holy land as pertinent to the Catholic-Jewish
relationship is also important. The peoples there live in mutual alienation and
disappointment, and I believe that the Catholic Church can play an important
role in rebuilding trust, such as the initiative of prayer for peace taken by
Pope Francis. Let me express the hope that there soon will be further
initiatives to enable religion to be a source of healing rather than conflict;
and to ensure that these are coordinated with those who have the political
authority to pave the way to enable the land and the city of peace to fulfil
its
name".
___________________________________________________________
Summary of "The Gifts and the Calling of God are Irrevocable"
Vatican City, 10 December 2015 (VIS) - The Commission for Religious Relations
with the Jews has published today the document "The Gifts and the Calling of
God
are Irrevocable: a Reflection on Theological Questions Pertaining to
Catholic-Jewish Relations on the Occasion of the 50th Anniversary of 'Nostra
Aetate' (No. 4)". The text consists of a Preface and seven chapters, entitled:
"A brief history of the impact of 'Nostra Aetate' (No.4) over the last 50
years", "The special theological status of Jewish-Catholic dialogue",
"Revelation in history as 'Word of God' in Judaism and Christianity", "The
relationship between the Old and New Testament and the Old and New Covenant",
"The universality of salvation in Jesus Christ and God's unrevoked covenant
with
Israel", "The Church's mandate to evangelise in relation to Judaism", and "The
goals of dialogue with Judaism".
"Fifty years ago", says the Preface, "the declaration 'Nostra Aetate' of the
Second Vatican Council was promulgated. Its fourth article presents the
relationship between the Catholic Church and the Jewish people in a new
theological framework. The following reflections aim at looking back with
gratitude on all that has been achieved over the last decades in the
Jewish-Catholic relationship, providing at the same time a new stimulus for the
future. Stressing once again the unique status of this relationship within the
wider ambit of interreligious dialogue, theological questions are further
discussed, such as the relevance of revelation, the relationship between the
Old
and the New Covenant, the relationship between the universality of salvation in
Jesus Christ and the affirmation that the covenant of God with Israel has never
been revoked, and the Church's mandate to evangelize in relation to Judaism.
This document presents Catholic reflections on these questions, placing them in
a theological context, in order that their significance may be deepened for
members of both faith traditions. The text is not a magisterial document or
doctrinal teaching of the Catholic Church, but is a reflection prepared by the
Commission for Religious Relations with the Jews on current theological
questions that have developed since the Second Vatican Council. It is intended
to be a starting point for further theological thought with a view to enriching
and intensifying the theological dimension of Jewish-Catholic dialogue".
The first chapter explains that great steps have been taken in the dialogue
over the last fifty years, and from a detached co-existence we have arrived at
a
deep friendship. The Conciliar declaration "Nostra aetate" (No.4) definitively
clarified, for the first time, the theological position of the Catholic Church
with respect to Judaism; the document has had a profound impact on many levels.
With regard to the special theological status of Jewish-Catholic dialogue, the
second chapter affirms that due to the Jewish roots of Christianity, the
dialogue with Judaism cannot in any way be compared with the dialogue with the
other world religions. Jesus can only be understood in the Jewish context of
his
time, even though as the Messiah of Israel and the Son of God he transcends
that
historical horizon.
God reveals himself in his Word, he communicates with humanity. For Jews, this
Word is present in the Torah; for Christians, the Word of God is incarnated in
Jesus Christ. However, the Word of God is indivisible and calls people to
respond in such a way that enables them to live in the right relationship with
God, as explained in the third chapter.
The relationship between the Old and New Testament and the Old and New
Covenant
is the subject of the fourth chapter. There is an indissoluble unity between
them, even though the two Testaments are interpreted differently by Jews and
Christians on the basis of their respective religious traditions. For
Christians, the Old Testament is to be comprehended and interpreted in the
light
of the New Testament. The Old and the New Testament are part of the one and
only
history of the covenant between God and his people, even though the New
Testament is to be considered as the fulfilment of the promises of the Old.
The fifth chapter emphasises that through Jesus Christ - and through his death
and resurrection - all people have a part in salvation, all are saved. Although
Jews cannot believe in Jesus Christ as the universal redeemer, they have a part
in salvation, because the gifts and the calling of God are irrevocable. How
that
can be possible remains an unfathomable mystery in the salvific plan of God.
The sixth chapter considers the Church's mandate to evangelise in relation to
Judaism. While in the dialogue with Judaism Catholics bear witness to their
faith in Jesus Christ, they refrain from active attempts at conversion or
mission towards Jews. The Catholic Church does not envisage any institutional
mission towards the Jews.
In the seventh and final chapter, it is concluded that engaging in fraternal
dialogue, Jews and Catholics must learn to understand one another better, to
seek reconciliation increasingly, and to commit themselves together to promote
justice, peace and the care of creation, and to make every effort to oppose
anti-Semitism. They must intensify their cooperation in the humanitarian sphere
in assisting the poor, the vulnerable, and the marginalised, in order to
become,
together, a blessing for the world.
The full text of the document can be consulted at:
http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/relations-jews-do
c
s/rc_pc_chrstuni_doc_20151210_ebraismo-nostra-aetate_en.html
___________________________________________________________
For more information and to search for documents refer to the site:
www.visnews.org and www.vatican.va
Copyright (VIS): the news contained in the services of the Vatican
Information Service may be reproduced wholly or partially by quoting
the source: V. I. S. - Vatican Information Service.
http://www.vatican.va/news_services/press/vis/vis_en.html
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