in the creation and development of "Uniate" Churches, to be the great "enemy" In turning to the future, attention focused on forgiveness as an ecumenical of good relations between Catholic and Orthodox. Some speakers at the methodology aimed at reconciliation and full Christian unity. The sacrificial consultation held that this role is often exaggerated and noted that Jesuit nature of forgiveness as an ecumenical method and its role in the healing of involvement was undertaken at the explicit request of the Holy See. memories were examined, with examples from the political and economic Nevertheless, Jesuits must be aware that today they approach East-West spheres, and the question of communal responsibility and ownership of wrongs relations with a past which is not neutral and is often not easy to overcome. committed in the past was raised.

Turning to the present, the discussions focused on the complex issues related The has two outstanding resources which it can employ in its to the Eastern Catholic (Greek-Catholic, Byzantine rite, the so-called "Uniate") efforts to bridge the gap between East and West. These are the Pontifical Churches, and their place in ecumenical relations between the Catholic and Oriental Institute and the Pontifical Russian College, both located in Rome. The Orthodox Churches. The participants learned of the vitality of Greek-Catholic ways in which these institutes, in collaboration with regional efforts such as the churches and the spiritual contribution they desire to make to Europe, to the Centra Aletti, in Rome and-Olomouc in the Czech Republic, and the East-West Church, and to the Society of Jesus. In this context, the participants traveled to Spirituality Center in Kosice, Slovak Republic, can play a positive role in Bratislava, capital of the Slovak Republic, to take part in the Greek-Catholic promoting friendship and unity between Catholic and Orthodox and between vespers and Divine liturgy and to meet members of the Greek-Catholic parish. European Christians of East and West, were explored. The serious problems of staffing and finance which will affect these apostolates in coming years must Some of the interventions noted that Jesuits must not complacently regard all not be ignored or underestimated, but the importance of the work they carry out their errors as belonging to the past. Chauvinist attitudes and prejudices which demands an ongoing commitment on the part of the Society of Jesus. regard Latin-rite Catholicism as the norm to which Oriental Christians - Orthodox and Greek-Catholic - should conform are still present among Western Catholics, In Europe today, there are many efforts on the part of bishops' conferences, including Jesuits. European Christians today are in serious need of the kind of religious orders, funding agencies, and ecumenical movements that seek to deep liturgical spirituality and prayer life to which Eastern Christianity can, if their build bridges of love and respect between Christians of East and West. Jesuits insights and traditions are given due respect and attention, make an important should not try to "go it alone," but rather to collaborate humbly and purposefully contribution. Even within the Society of Jesus, Jesuits of East and West must to these broader efforts which are aimed at the building up and renewal of the engage in a dialogue aimed at mutual understanding and appreciation. One Church of Christ and the reconciliation and unity of all Christians in Jesus Christ.

The consultation was mainly of an exploratory nature. Many issues were raised but few conclusions were reached. The main value of the consultation lay in the formation of a body of European Jesuits who will continue to reflect on East- West relations and, it is hoped, who will be able over the course of time to offer to the Jesuits in Europe proposals aimed at a communal pursuit of the Society's mission in the area of ecumenism.

The Acta of the consultation are available in book form. Those interested in obtaining a copy can contact the Secretariat for Interreligious Dialogue of the Roman Curia (dialogue&.sicuria. org).

Greek-Catholic Sacred Liturgy in Bratislava GREGORIAN UNIVERSITY INSTITUTE The Institute aims: PROPOSED BY 34™ GENERAL CONGREGATION • To prepare Christians able to engage in dialogue, especially in APPROVED BY VATICAN religiously plural areas where Christians may be in a minority, but also in Europe and North America where believers of other religions INSTITUTE FOR THE STUDY OF RELIGIONS AND CULTURES constitute growing minorities. in collaboration with The Cardinal Bea Centre for Judaic Studies • To provide a similar service for people of other faiths who wish to deepen and the SBOIC Library their understanding of Christians and Christian faith in order to foster more cordial relations among religious communities. • To provide students of other faculties with adequate and informed insights into the world's religions Nearly forty years after the Council, many Catholics still do not • To provide an institutional base and academic forum for activities related understand well what the Church is proposing in the mission and to interreligious dialogue. The Gregorian has developed in recent years spirituality of dialogue... Dialogue is not the job only of experts and academic exchange and cooperation agreements with universities in Britain, professionals. Dialogue means sharing one's own life at all levels India, Indonesia, Iran, , Japan, Korea, Tunisia, Turkey, and U.S.A. with people of other religions. Fr. Peter-Hans Kolvenbach, S.J., The study program consists of a core curriculum common to all address at the Synod of Bishops October, 2001 students and specialized courses according to the student's interests: Core Curriculum: 1) cultural anthropology, psychology, sociology and philosophy of religion. Our educational institutions will conscientize their students on the 2) theology of religions value of interreligious collaboration and instil in them a basic 3) the theory and practice of interreligious dialogue 4) introductory courses in the more important Eastern and Western religious understanding of and respect for the faith vision of the members of traditions the diverse local religious communities, while deepening their own faith response to God. It offers the following specializations: 1) Judaism (through the Cardinal Bea Centre for Judaic Studies) "Our Mission and Interreligious Dialogue," GC34 2) Hinduism and Buddhism 3) Islam On 15 June 2002, the Vatican's Congregation for Catholic Education 4) Christianity gave full approval for a new Jesuit venture at the Gregorian Students who are not Christians normally specialize hi the study of University in Rome, the Institute for the Study of Religions and Christianity. An introductory curriculum is provided for them so that Cultures. The Institute is a response to the recommendation made in they may also profit from courses in the other faculties. the Document "Our Mission and Interreligious Dialogue" issued by the 34th General congregation of the Society in 1995. The Institute Degrees: The Institute grants a Master of Arts degree after two years opened its doors to students in the academic year that began in of study, a comprehensive examination and a thesis. Qualified October, 2002. students may earn a Diploma after one year of study.

The Institute is a collaborative venture within the Gregorian Shorter, personalized courses of study can be Consortium and with Jesuit universities and faculties in various parts arranged for groups and for individual students. of the world. These institutions will provide visiting professors as well as exchange programmes for students. With the presence of professors and students belonging to other religious traditions, the For more information, contact Institute can offer a lived experience of dialogue and a more concrete Fr Daniel Madigan SJ (Director) at [email protected] appreciation of other traditions. Dr Ambrogio Bongiovanni at bongiovannitojunigre. it ideals may differ from or even be of ideas, as they bear testimony to A word about the arrangement of irreconcilable with one another. a long-cherished traditional belief topics: Yet all religions preach love, structure. But everything is to be justice, equality and fellowship. resolved only in and through a Each author has said many things Language and thrust might differ meaningful dialogue. The in the same paragraph. Ideas got but the content of their message significance of being related to repeated, sometimes overlapping Vincent Sekhar, S.J. may be similar. Every living being one another is not new to any with others and hence classifying wants to be free, wants to enjoy religious tradition. Every religion them strictly according to the stresses the need for belonging, themes was difficult. Therefore The whole of creation is the work life, hates pain and fears need for acceptance, and the the divisions mentioned in the of God and the task is continued extinction. Religions, if they are need for enriching the individuals Contents page could only be through human efforts. In the task true to their goals and objectives, and groups in society. provisional. But one is sure to find of building an integrated society, cannot overlook these aspects. the main ideas or themes one has to recognize and Religions are for Life and for The goals or the objectives focussed in their respective appreciate or at the least tolerate Living. Integral growth and intended by these religions can be sections. the presence of diversity of maturation is both a gift and a adequately, if not fully, realized cultures and people. The task. Hence the believers have a more easily through an art of inter- Secondly, as I am from India/Asia relationships have become so great responsibility in exemplifying being and inter-acting. Hence complex now than ever before the ideas and inspirations they and my context, multifaceted, I believers dwell on this area of have given priority to the that one needs to dialogue, have received from their religions, dialoging with one another. reflections of Indians/Asians, negotiate, or even bargain in their particularly in ushering a life free theologians and others. But the process. Religions play a vital role of dangers. In this enterprise they It is not a mere conversation, in forming our attitudes and need to come together to be index at the end of this book will much less, a business thoughts, ideals and values of aware and to discover the indicate not only the subject relationship. It is a conscious living. God inspires and guides common meaning of their matter but also the ideas of exercise of being exposed to an every individual and group to religious aspirations and join several authors of dialogue and experience of osmosis, a process engage in the world in a special hands in exploring the possibilities religions from outside India, way. of their implementation. of becoming anew through a especially from the West. sharing of one's essence. It is my long-cherished ambition that I I believe this will be a useful Hence religions, being the finite, In the process, they might should prepare an anthology of Source Book to all those who human expressions of the One recognize and appreciate the passages related to Religious believe in a positive role of divine Mystery, have to fulfill the richness of one another, of their task of bringing people together religions or even discover in a Pluralism and Dialogue, culled religions in society and to all as believers of this Mystery in love comparative, new light their own from various sources, original and secular-minded persons who and justice. Concretely it means rich resources. Thus they may secondary. This work is in no way accommodate a variety of the spiritual and human cherish their togetherness, pray exhaustive, nor does it claim to knowledge and persons or may development of all, leading them and share a common meal, solve controversies in the field of even think beyond all religious to harmony and transcendence. experience the joy of fellowship religion. categories on the basis of and oneness, etc. humanum. Every religion is unique in the The content page furnishes the sense in which the believers of There are possibilities of readers with a range of topics and The book hopes to make a that religion understand and misunderstanding, even strong the body of the text with a depth of Handbook or a Reader to all express this divine Mystery. The resentment and irrevocable reflections from various authors students of Religion, especially formulations of their beliefs and differences especially at the level on issues related to the topic. theologians. The of an authentic progress in the Koranic hermeneutics together with .ian.J such actual themes as are woman, youth, migrations, Human Rights.... Antonio Maldonado Correa, S.J in the wide world of Islam has been ANNOUNCING dealth with. THE 17TH INTERNATIONAL From the 1st to the 5th July 2002, UIT ECUMEN and according to the program The organizers and sponsors of previously forwarded, the Vth Islam- these Courses can very reasonably Christian Course has taken place at be quite satisfied for the work the Jesuit Faculty f Theology, in accomplished. 24 Julyffpj|Js Granada (Spain). As in the past, the 1 f yza Re present Course has been jointly Throughout the Course we have conducted by the North Africa been enlightened about many Bishop Conference and the Faculty theoretical and practical problems of Theology. and their possible long term solutions. As well chosen panel of One again this Course has amply native speakers and Christian contributed to the promotion of specialists on Islam have enriched personal formation and to the us on many aspects of the vast acquisition of such knowledge and world of present day Islam as attitudes which will foster the line if confronted with modernity. In the dialogue initiated by the II Vatican last conference Mons. Khaled Council and ratified and magnified Akashed explained to the audience by the example, the writings and the immense work actually being apostolic travels of His Holiness, carried out by the Pontifical Council John Paul II. We as Jesuits count for the Interreligious Dialogue in as well on the request of the Rome. Decree 9 of the 34th general : Esztergom-Visegrad-Szi Congregation. Throughout the Course the Very Revd. Mons. Antonio Peteiro, After each conference those Archbishop of Tangier has attending were distributed into small encouraged all of us with his well groups to discuss and share the measured words and conciliatory I Sbnc ideas and experiences each one attitudes. And in his homily might have related to the ideas and and closing words of the Course, ••• irs, space | guidelines explicated by the Mons. Antonio Caftizares, /1ATION, REGIS speaker. Archbishop of Granada (Spain), C.P. 6139, 0019 invited us all to continue .!e(S)sicuria.org Later on in plenary sessions, the widening and deepening our main ideas, testimonies and knowledge and acceptance of God ,EZA WEB PAGE: wv\ ja.hu experiences of the groups were in our lives as a very sound and summarily shared before all. The solid way of increasing our main topic treated this year has dialogue and fraternization with all been Islam and Modernity. peoples.

10 11 Prof. Shamsul Islam, professor of along with Victor Edwin was the Political Science at Satyawati local organizer of the meet. The .:• • "C^--- pited Secular India College, Delhi, told the audience group worked together and (TAOIST) COMPASSION that events such as heightened formulated the following action- Victor Edwin, S.J. reassertions by VHP that a temple oriented Vision. will be built in Ayodhya, the growing Michael Saso "Communialism breeds pride and power of hard-liners in States such Drawing upon our multi-religious prejudice, intolerance and hatred, as Gujarat, the attempts to exclude and multi-cultural heritage we build differentiates groups as we and Muslims from electoral rolls in U.P. a humane and caring society in our One of the most compelling things they and discards others as make it an urgent task for all localities. Dialogue, in this light, is about Daoism (Taoism), as a outsiders and enemies. Such a secular-minded individuals an integral part of all our ministries. practice rather than doctrine-based mentality demolished Babri Masjid agencies to network. system, is its truly personal, heart- and forced all to say Jai Shri Ram", Aiming at human togetherness, felt sense of inclusion rather than said Dr Roop Rekha Verma, the The participants felt that is peace and harmony, as a first exclusion, and avoidance of former vice-chancellor of Lucknow important to understand the basic initiative, we propose to take negative judgment. All forms of University. She addressed the principle of secularism. Secularism concrete steps in the education and human belief and cultural systems Jesuits, their collaborators in is not a partisan to any one culture pastoral ministry. must, by the rules of interior interfaith dialogue, representatives or religion. It recognizes and emptying, non-grasping and inner of Peoples's movements and other appreciates differences. It believes In Education, we join hands and peace, be respected and allowed to secular individuals who gathered that today to be Indian is to be inter- plan together concrete programs to thrive. Put in concrete terms, together at Cathedral School Hall Indian, to be cultural is to be inter- unite staff, students and parent Daoists do not condemn, look down on 11th October 2001 to reflect on cultural. The cultures, languages, across borders, which presently on, or exclude other forms of belief the task of Building a Secular India. customs, dresses, festivals, and divide them. and practice, in their own personal habits enrich us. interior life, or in their dealings with She further noted that the cast Similarly, in the Pastoral ministry, others. amount of literature produced, When the proponents of Hindutva steps are taken to unite different displayed and distributed by RSS sing to the tune of one nation and factions and groups of the parish. In continuing this form of inner among the masses, which speak of one culture, they vehemently deny At the same time efforts are made practice, Daoism until today follows a Hindu Rashtra, wherein Muslims these differences. Uniformity is to treat people of other faiths with Chuang-tzu (Zhuangzi), who made and Christians would be second imposed in place of unity. In this respect as equals and partners, Confucius into a Daoist sage, and class citizens, the Vishwa Hindu process religion is used as a which will then facilitate our working Lao-tzu (Laozi) who held only three Parishad's resolve to go ahead with political tool. The participants felt with them in common programs. things precious: compassion its agenda on Ram Mandir that as an enlightened response to towards others, frugality towards disregarding the law of the land and this fundamentalism and This prepares us as citizens, to self, and not putting one's own self Bajrang Dai's arms training to its communalist threat, we must build a United Secular India. In the over others (Daode Jing, 67). cadres to protect the Hindu culture strengthen the secular bonds that next Northern Zonal meeting, within are a real threat to the secular exist in our country. twelve months, a review of the Though the works of both these fabric of our country. The Jesuits implementation of these two actions ancient sages contain overt political and their partners in interfaith Fr. Thomas V. Kunnunkal programs will be our first item. messages, the way of inner ministry came from the States of suggested the tasks and challenges cultivation, and compassionate Punjab, Delhi, Uttar Pradesh, Bihar, before the nation are so large and It was interesting to note the local healing came to dominate Daoist Jharkhand, Chattisgarh, Madhya so crucial that it becomes media was quite keen about the practice from its very beginnings, Pradesh and West Bengal to reflect imperative to make dialogue an thrust of the meet. Indian Express, even during the period of disunity on the dimension of interfaith effective strategy for building a Hindustan (Hindi), and the Pioneer that preceded the founding of the dialogue in the present context. secular India. Thomas V Kunnunkal covered the event. first empire.

12 13 It was during this first period of its passage and healing for the popular It is thus wrong to think of "Three course of Chinese history. The development that Daoism spread culture. Religions One Culture" as a belief fresh, clear waters of Lao-tzu and into and influenced many aspects of system, rather than a way of Chuang-tzu, were first embellished ancient Chinese life, which later During this beginning period of its customary practice, served by by the inclusion of the l-ching were called "Daoist." influence in China's cultural history, Daoist priest, Buddhist monk, and (Yijing), and the Yinyang Five Daoists also became the priesthood Confucian moralist. Mandarins who Element cosmology. Other currents 1. How Daoism developed during of the popular Chinese folk religion. memorializes the throne concerning of endeavor soon flowed into the the course of Chinese history. As such it provided rites of local practice, are not necessarily mainstream of Daoist practice. Daoism developed dramatically passage, i.e., customs to follow at observant of Confucian or any other during the Han dynasty, (200 BCE birth, "Guan" capping for form of moral practice. The morality These included Chemical Alchemy to 200 CE), due to the various maturation, Hun rites for weddings, of the Confucian system, Buddhist (a stream which later dried up), professions that accepted its healing, burial (sang) and ancestor compassion, and Daoist oneness Inner Alchemy (meditation, and premises, and also to the liturgies (//). It also supported and with human needs and nature's breath circulation), the healing arts, unification of China into a central provided rituals for the annual cycle process, are in fact part and parcel martial arts (developed in the later imperial system, with an emperor of customary festivals celebrated in of the "Three teachings One Song-Ming dynasties by the Daoist as head. The new political entity the family and in village temples. Culture," but not of the political Zhang Sanfeng, and centered formed by the first Han emperors, Thus the lunar 1/1 festival for family mandarin or the foreign scholar's around Daoist Wudang Shan in soon saw the development of a unity, the 3/3 -thru Qingming personal mode of belief or central China, and Luofu Shan in unified cultural system, combining festival for girls (girls are allowed to behavior. the south), and village ritual-and- the morality and ethics of choose or refuse a family provided medical experts (Fang-shih/ Confucius with the new doctrines of mate during this period), the 5/5 Second, the spirit of Daoist Fangshr) who later became known universal salvation and liberation festival for boys - health in all practice, as described in the Laozi as Tao-sn/n/Daoshr, i.e., Daoist brought by Buddhism, and the children, the 7/7 festival for and Zhuangzi, remain a deep,, healers, libationers or ritual harmonious attitudes towards teenagers (girls are allowed to profound, subconscious force in experts). For all these practitioners nature and fellow humans, typical of propose to a boy during this period) forming the Chinese attitude toward of arts that converted to or became Daoism. and 9/9 for the elderly, and for the life, human relationships, and inner a part of the great flow of Daoist celebration of the Pole Star moral behavior. Not putting self teachings, meditation on the Lao- This unified cultural system was "Beidou" ritual (the seven stars of over others, inclusive acceptance of tzu and Chuang-tzu remained as given the name "Three Teachings, the Big Dipper always point at Dao others right to personal views, and the source and inspiration of inner One Culture" (San jiao guei yi). in the center), are capped by the compassion in the Daoist sense of spiritual life. Though this term came to have grand Daoist Jiao festival of "healing" and acceptance, are of other meanings during later renewal performed from 9/9 thru the very essence of Daoism in th 2. Daoism as it was seen through dynasties (i.e., from the 15 to the the Winter solstice. In this same China. the eyes of the Emperor, and th sense, Daoism also provided a 20 centuries the term San jiao guei scholars of China. definition of Chinese religion, ie, the yi included the cults and secret To understand the profound effect The height of Daoist influence at rites iof passage and the annual societies of the Ming, Qing, and that Daoist practices had during the court and in learned circles came cycle of festivals. early republic era), the basic Han and later Three Kingdoms, during the Tang dynasty (619-906), Chinese value of inclusion did not North-South Period, and Tang when the emperors (whose Two facts are to be noted here. change. Thus, Daoists had an dynasties (these latter periods surname was the same as Lao-tzu, First, works by foreign scholars who immense influence on Chinese extended from 220 thru 905), we i.e., "Li") declared Lao-tzu to be the claim that Daoism and Folk society, by teaching respect, and can best use the symbol of water, patron of the dynasty. Daoist Religion are not defined, refer to the speaking well of Confucianism, so basic to the sense of the investiture (lu registration), initiation, study and work of foreigners, not to Buddhism, and religions introduced teachings found in the text of Lao- and the acting out of Daoist the reality of religious custom and from the west such as Islam and tzu. Daoism is like a living stream, cosmology in ritual acts of renewal its practice in China. Christianity, while providing rites of flowing through and nourishing called J/ao,was practiced even by spiritual growth throughout the princesses of the royal family at 14 15 court. (The Daoist scholar Charles Though the Lunghu Shan and Mao Benn has written about this Shan Daoists did use the Lao-tzu phenomenon). Daoists were also and Chuang-tzu, the new popular patronized by Emperors during the Daoists of the Song dynasty, such Song (Sung, 960 - 1280), who as the Shenxiao and others, favored classical masters from specialized mainly in rituals of Belief in the Triune God is a cornerstone - some would say the cornerstone of Lunghu Shan and Mao Shan, and healing and blessing, and did not Christian faith. The Trinity is that characteristic of Christian faith which most sponsored a new form of popular practice daily meditation on Lau-tzu clearly distinguishes the Christian understanding of God from the profession Daoism called Shenxiao (often or Chuang-tzu, or meditative made by Jews and Muslims. Christians in dialogue with Jews and Muslims often translated as "Divine Empyrean", breathing exercises. find themselves "defending" their belief in the One, Triune God as genuine but referring in fact to the emphasis monotheism, consistent with the Biblical prophetic tradition. of this new "reformed" school of [Fr. Saso's talk will be continued in Daoism on compassionate healing the next issue of Jesuits in Since 1980, Jesuits whose apostolate is carried out with and among Muslims and benefitting the village Dialogue. The complete text in have met periodically to study various aspects of the Jesuit mission among community by exorcising spirits and English can be obtained by writing Muslims. Sometimes, the topics studied have treated sociological and political praying for blessing). this Secretariat.] themes, and at other times they have focused on reflections about our own Christian faith and on theological issues that arise from our involvement with Muslims.

The meeting of Jesuits among Muslims that took place at La Baume in Aix-en- Provence, France, on 1-8 April, 2002, concentrated on the theme of the Trinity in light of the encounters between Christianity and Islam, asking the fundamental question of whether Christian faith can and should be understood as a radicalization of the belief in One God. Although most of the Jesuits taking part were trained in Islamic studies or had long experience of living and working with Muslims, the participants also included two theologians, Frs. John O'Donnell of the Gregorian University in Rome and Michel Fedou of the Centre Sevres in Paris. The papers included:

John O'Donnell, S.J., "Christianity as Radical Monotheism?" Christiaan van Nispen, S.J., "Unite-Unicite de Dieu entre Islam et Christianisme" Christian Troll, S.J., "The Holy Trinity as the Epitome of the Christian Faith" Thomas Michel, S.J. "The Trinity as Radical Monotheism" Daniel Madigan, S.J., "The Word of God in Muslim Theology: Virtual Trinitarianism?" Michel Fedou, S.J., "Le conflit des monotheismes: un debat interne a la tradition chretienne" Jean Desigaux, S.J., "Sur les difficultes de comprehension de la Trinite en Dieu" Paolo Dall'Oglio, S.J., "Bozza per un'elogio del sincretismo" Ricardo Jimenez, S.J. et Christian Reille, S.J, "Experience de vie en algerie"

Anyone interested in obtaining a copy of the Acts can write to Thomas Michel, S.J., Secretary for Interreligious Dialogue, at the Jesuit Curia in Rome, or by email at dialogueffjlsicuria. om.

Daoist monks engage in theological discussion

16 17 His son, Jesus Christ, into the particular attention is paid to the encouraged dialogue with Jews and world. Like all Christian Jewish milieu in which the kehilla Judaism. In these days, the kehilla communities, the kehilla tries to live lives, breathes and has its being. has seen an increasing openness according to Christ's teachings Yet, in addition to being implanted with regard to issues that touch the within the . As there in Jewish Israeli society and Jewish people on the part of the is no one system of thought that is maintaining manifold connections Church in general and Pope John David Neuhaus, S.J. at the basis of coming together as to the Jewish people, the kehilla is Paul II in particular. Especially community, there is a great also part of the Universal Catholic significant for the kehilla was the diversity of views on all subjects Church, united in faith with warm welcome extended to the 1.Whatisthe"kehilla"? within the kehilla. Catholics throughout the world. Pope on his Jubilee pilgrimage to Hebrew-speaking Catholics in the Holy Land. The kehilla saw a Israel come together in the kehilla There is, however, something that This belonging to a traditional dream come as it witnessed the (meaning "community", established distinguishes the kehilla from other church is a conscious choice for Pope stand in silent prayer before formally within the local Latin communities, and that is the unique many in the kehilla, who thus the Western Wall, symbol of Catholic Patriarchate of context in which it lives its faith, a choose to associate themselves contemporary Judaism, and in in 1955. Formally it is known as context that places the kehilla at a with the long history of Christian sorrowful repentance at Yad "CEuvre Saint Jacques Apdtre". crossroads between the Catholic believers through the ages. Within VaShem, the national memorial to Members of the kehilla are: Church and the Jewish people. this history there is much joy and the victims of the Holocaust. light but also much pain and Catholic Christians of both Jewish Prayer and community life darkness, especially in relation to When the kehilla was founded in and Gentile origin, conducted in Hebrew within a attitudes and behavior towards the 1955, few were the Catholics who are Israelis or residents in Jewish milieu as Catholic Christians Jewish people. It is this belonging engaged in studying the Jewish Israel and live in the Jewish milieu, as well as work and social relations that places the kehilla in a identity of Jesus, the Jewish praying and giving expression to within Jewish Israeli society define privileged position to work for background to the New Testament their faith in Hebrew, the perimeters of life and reflection. healing and reconciliation. Within and the primitive Christian with a profound appreciation of the Creating, nurturing and sustaining a the local context, the kehilla is part communities. Few too were the Jewish roots of their faith and prayer community within the Jewish of the local, indigenous Catholic Hebrew-speaking Catholics practice, milieu as Christians from Jewish Church, which is predominantly inserted into the life of the Jewish and seeking to understand the and Gentile origins is a Arab in culture and language and people in Israel. The Hebrew- relationship between contemporary distinguishing mark of the kehilla. headed by its first indigenous speaking Catholic kehilla and its Judaism (in all its diversity) and Palestinian Arab Patriarch, H.B. founders were among the pioneers Christian faith today. Some members are Jewish by . These axes of in this field. origin, history, culture and identity. belonging are the bases for The kehilla is neither a missionary Some of these believers live their reflection on the place and role of Today the kehilla notes with pride organization nor a Jewish-Christian faith openly and publicly; others live the kehilla in the relationship that the Jewish identity of Jesus, dialogue center. It is rather a discreetly and privately. Some, who between the Church and the Jewish the Jewish roots of Christian faith community of believers that comes are not Jewish, have become people. and of Catholic tradition are together in prayer and love like Israeli citizens or permanent celebrated throughout the Catholic communities of Christians residents, opting for life here, 2. The grace and joy of present Church. Interest in Judaism, throughout the world. The kehilla connected to Jewish and Hebrew times dialogue with the Jewish people does not have a theological, culture, history and tradition. It is The kehilla is living a period of and awareness of Christianity's philosophical or ideological set of thus clear that the kehilla sees itself grace and joy. Since the middle of Jewish roots no longer uniquely principles upon which all members as intricately connected to the life of the 1960s the Roman Catholic characterize the kehilla in the are agreed other than belief in the the Jewish people in Israel. While Church has clearly and explicitly margins of the (universal) Catholic God who so loved us that He sent no distinction is made between Jew embraced the links between Church, but characterize concerns and Gentile in the life of the kehilla, Christianity and Judaism and at the very center of the Church. 18 19 This was summed up in the most religious expression naturally There is a group within the Jewish the way is fraught with recent document of the Vatican's underlines the common heritage people who have come to know suspicions and pain. Nonetheless, Pontifical Biblical Commission, shared by Church and Jewish Christ as God and Savior. They are the way has been paved for which concludes with the following people. Theological reflection within part of our local Church and they increasing trust and ever more statement: Dialogue (with the the Church takes place within a live in their own special conditions. honest dialogue. Many of the Jewish people) is possible since particular historical context. The They too have a right to develop motivating dreams of the founding Jews and Christians share a rich present context of Catholic-Jewish their own relationship with Jews mothers and fathers of the kehilla common patrimony that unites dialogue has been underlined by and Judaism from the vantage have been realized. For this the them. It is greatly to be desired that Pope John Paul II in his focus on point of their reality and situation, at kehilla is joyful and thankful. prejudice and misunderstanding be the theme of repentance. the same time as remaining gradually eliminated on both sides, connected to the reality of the local 3. A discreet presence in favor of a better understanding of The Catholic Church is engaged in Church and being open to it. We As much as the kehilla might the patrimony they share and to an ongoing reflection on the part must preserve open bridges of rejoice in the establishment of strengthen the links that bind them. Catholics have played in historical communication between our increasing trust and dialogue manifestations of intolerance, Churches and this community in between the Church and the Jewish The past four decades have seen a contempt and violence. If this is order to exchange experiences so people, so too many kehilla significant theological reappraisal of true in relationship with non- that we can learn from one another members are aware that the kehilla Catholic thinking about non- Catholics in general, how much and so that this community can itself is called to be a discreet Christian religions. The Church has more so is this true in relationship develop according to its own presence. moved from a position of seeing with the Jewish people. Catholics particularity and as part of the herself as u niq ue depository of truth are currently engaged in a multi- community of faithful in our The kehilla is privileged to be at a (all other religions being dimensional review of the many countries. crossroads where Church and condemned as false), to a position forms of the "teaching of contempt" Jewish people are meeting in a new of valuing the truths found in other for Jews and Judaism within Communion and communication relationship of trust and friendship. religious traditions and seeking Catholicism which sometimes led to between the kehilla and the rest of However, the historical complexity dialogue with them. persecution and even genocide. the Church, especially the rest of of relations between Church and the Local Church, is a fundamental Jews calls the kehilla to ever The Catholic Church conceives of Within the kehilla, some have direct part of the vocation of the kehilla. greater sensitivity and love for both the possibility of salvation outside links to the Shoah and all are On the local level, some members sides. This is even more true for the confines of the visible Church, sensitive to the issue of anti- of the kehilla have been and the present tragic reality in the Holy which has no monopoly on the work Semitism within Jewish society, continue to be engaged in teaching Land. of Jesus Christ, through the Holy which creates a particularly within the local Arabic-speaking Spirit, for the salvation of all awareness of the need for Church and promoting better The very fact that there are Jews humankind. If this attitude of repentance and healing. relations between Jews and who have recognized a call to enter respect characterizes relationship Palestinian Christians and Muslims relationship with Jesus within the with other religions in general, how It is especially significant within the too. Catholic Church is a very sensitive much more so is this true for local context that the local Latin issue in the relations between the Judaism, which is so intimately Catholic Church, which is primarily The kehilla realizes that there is Church and the Jewish people. In related to Christianity (through Arab in hierarchy and composition, still much to be done. The way recent times, some prominent shared Scriptures and traditions as has recognized the particular to reconciliation between Jews Jewish figures that have entered well as Jesus' own identity and that vocation of the kehilla. and Catholics is a long and arduous the Catholic Church have been at of his disciples and the first one after centuries of the center of painful controversy. community). Within the kehilla, the In the recent Synod of the Catholic estrangement, hostility and The Catholic Church has sought use of Hebrew as a liturgical Churches in the Holy Land, this persecution. Even now, the kehilla to celebrate the presence of language and a language of recognition was expressed in the must pray intensely for this new and such Jews in the center of the community life and Christian following terms: relatively fragile relationship, as Church. 20 21 Thus, for example, Pope John Paul the Jewish roots of the Church and NEW::gS^M^|[|ptlS Qi|||l|RELIGlOUS T|1|«ES II has repeatedly celebrated the to contemporary Judaism and the Jewish identity of Edith Stein, the Jewish people. German Jewish philosopher who Jacques Dupuis, S.J. Christianity and the Religions: from Confrontation to Dialogue converted to Catholicism in the Some of these prominent figures Fr. Dupuis describes his latest book as "more pastoral than academic, 1930s, entered the Carmelite order have been members of the kehilla more concrete than abstract." In it, he intends to "help Christians of our and died because she was a Jew in or linked to it. Perhaps it is not yet time to discover more deeply the scope of God's plan for humankind, Auschwitz in 1942. Edith Stein has time for Catholics from among the infinitely more beautiful and deeper than perhaps we had ever thought." been recognized by the Church as Jewish people to be prominent in an exemplary figure of belief in the the dialogue between the Jewish Paul Knitter and Chandra Muzaffar, eds., Subverting Greed: Religious modern world, a philosopherturned people and the Catholic Church. Perspectives on the Global Economy mystic and has been formally This work, co-edited by an American Christian and ai Malaysian Muslim, recognized as a saint by the Perhaps rather this is a time for the brings together views on globalization from the viewf ioint of the followers Catholic Church and made one of of seven religious traditions. After hearing the dive'se evaluations, Dr. kehilla to engage in a vigilant and Muzaffar asks: "Can the religious communities of theworld form any kind the patrons of Europe. Many Jews constant prayer for the success of of common front from which to engage the global market?" find this celebration of a figure they this dialogue and the realization of consider an apostate problematic in true reconciliation between the Catherine Cornille, ed. Many Mansions', le Religious Belonging and the dialogue between Jews and Church and the Jewish people after Christian Identity Catholics. Some Jews ask: "Is the so many centuries of pain. In her introduction to this ground-l: volume, Dr. Cornille notes: "A Church suggesting that the best heightened and widespread Jaw of religious pluralism has Jew is a converted Jew?" :;KS presently left the religious perse he choice not only of which This discreet presence clearly : includes the weaving of friendship • ••: •••:•.•.: In the kehilla, there is recognition of with neighbors in Israel. Members udying deeply another religion challenged by the questions the pain that Edith Stein represents of the kehilla feel called to bear for the Jewish people and thus witness to the possibility of deep many insist on a discreet presence and respectful friendship with the J.K. Kado< :en and the Bible for a community at the core of Jewish people within the context of p. 's book grew out of personal experience. "I learned which are Jews who have entered daily life. / studying the catechism, but the catechism alone was the Catholic Church. Within the - give me a deep understanding. Through the Spiritual move to firmly establish a new They bear discreet and yet itained a deeper knowledge of the essence of Christianity relationship of trust between profound witness to the deep desire and learne low to put it into practice in my own body. Later, when I Catholics and Jews, many in the for friendship with the Jewish started prac ;ing Zen, I discovered that the Exercises and a Zen sesshin greatly rese kehilla see their role within the people and the fundamental ble one another. The many things 1 have learned from Zen have enabl me to put new life into my practice of the Exercises." Church rather than in the direct and changes in Church attitudes. These official dialogue between Catholic relationships will eventually register Stephen J. Pope d Charles Hefling, eds., Sic et Won: Encountering and Jewish representatives. a different history of Jews and "Dominus lesus" Christians, relegating to the distant The book c irs helpful analyses of themes treated in the September, This role is one of constantly past the centuries of suspicion and 2000, docu snt of the Congregation of the Doctrine of the Faith. Various spreading awareness within the mistrust. authors exe ine its ecclesiology (Sullivan), relationship to themes in the Church of the significance of the theology ol arl Rahner (Egan), use of Scripture (Perkins), Trinitarian relationship with Judaism and the theology (L rence), Christology( Imbelli), and relevance to interreiigious Jewish people. Within the Catholic [Fr. Neuhaus's talk will be i dialogue (C >ney) and presents thoughtful Anglican, Protestant, Jewish '.":';•'••, a luslim responses to the document. Church, believers of both Jewish continued in the next issue of and Gentile origin have made a Jesuits in Dialogue. The complete great contribution to the text in English can be obtained by sensitization of the Church to both writing this Secretariat.] 22 23