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Does the Catholic Church Have a Mission fiwithfl Jews Or fitofl Studies in Christian-Jewish Relations A peer-reviewed e-journal of the Council of Centers on Jewish-Christian Relations Published by the Center for Christian-Jewish Learning at Boston College Does the Catholic Church Have a Mission “with” Jews or “to” Jews? Mary C. Boys Union Theological Seminary Volume 3 (2008) http://escholarship.bc.edu/scjr/vol3 Boys, “Catholic Church and Mission ‘to’ or ‘with’ Jews?” 1 http://escholarship.bc.edu/scjr/vol3 Studies in Christian-Jewish Relations Volume3 (2008): 1-19 Since the deliberations of the Second Vatican Council that analyze the thinking among the advocates of a mission to resulted in the promulgation of Nostra Aetate on October 28, Jews, and identify the theological tensions at stake. 1965, Catholic teaching on the church’s relationship with the Jewish people has both broadened and deepened. Yet, the im- I. The Context: A Nostra Aetate Trajectory amidst a Bipo- portant question of whether the Church has a “mission” to the larity of Tendencies Jews—that is, whether Catholics should seek the conversion of Jews to Christianity—has lurked below the surface, seldom ad- Though it has been nearly forty-three years since the conclu- dressed explicitly. Many, including myself, conclude that Vati- sion of Vatican II, lively (and at times vociferous) debates about can II and its legacy mean that a mission “to” the Jews is no its meaning continue.2 In many respects, how Catholics inter- longer theologically warranted and is pastorally insensitive, pret the Council – not just its texts, but its spirit and its reception even deplorable. Rather, we might speak of having a mission over the years – provides a theological grounding on the ques- “with” Jews in furthering the Reign of God.1 tion of mission to (or with) Jews. What complicates analysis is that the conciliar texts themselves represent a “contradictory Recently, however, the reticence about a Christian mission pluralism” or a “bipolarity of tendencies.”3 This is particularly the to the Jews has given way to overt advocacy in some circles: in case with regard to the church’s attitude toward the religious the pronouncements of certain prominent cardinals, in Pope other. As a very brief summary of this bipolarity, I offer the follow- Benedict’s reformulated prayer for Good Friday for the Triden- ing chart, which highlights some of the tensions in key conciliar tine Rite, and in the growth of certain organizations for the “in- and post-conciliar texts:4 grafting” of Jews to the church. 2 Among the most significant are Ormond Rush, Still Interpreting Vatican II: Thus, what appeared to those involved in Catholic-Jewish Some Hermeneutical Principles (New York/Mahwah, NJ: Paulist, 2004); The dialogue to be effectively, if implicitly, settled now seems in Reception of Vatican II, eds. Giuseppe Alberigo, Jean Pierre Jossua, and question. If the chorus of voices calling for Jews to convert (or Joseph A. Komonchak (Washington, D.C.: Catholic University of America “be completed”) swells and finds resonance in the church, the Press, 1987); the 4-volume History of Vatican II, eds, Alberigo and Komon- trust many Jews experienced in and through dialogue will likely chak (Maryknoll, NY: Orbis Press, 1996—2003); Joseph Cardinal Ratzinger, Principles of Catholic Theology (San Francisco: Ignatius Press, 1987); John give way to wariness and suspicion. Moreover, the work of their J. O’Malley, S.J., Tradition and Transition: Historical Perspectives on Vatican Catholic partners will be undermined. It is vital, then, that the II (Wilmington, DE: Michael Glazier, 1988). issue of mission receives serious attention. I hope my essay 3 The phrase “contradictory pluralism” is from Otto Hermann Pesch, cited in will put the question on the table, place it in broad context, Rush, Still Interpreting Vatican II, 28; “bipolarity of tendencies” is from Arthur Gilbert, The Vatican Council and the Jews (Cleveland and New York: World Publishing, 1968), 215. 4 Abbreviations: From Vatican II: LG, Lumen Gentium; GS, Gaudium et Spes; 1 See the essays by Philip Cunningham and Joann Spillman, “Covenant and AG, Ad Gentes, NA, Nostra Aetate. Subsequent documents: DM, Dialogue Conversion” and “Targeting Jews for Conversion Contradicts Christian Faith and Mission [Secretariat for Non-christians, 1984]; RM, Redemptoris Missio and Contravenes Christian Hope,” respectively, in Seeing Judaism Anew: [Encyclical of Pope John Paul II, 1990]; DP, Dialogue and Proclamation [Pon- Christianity’s Sacred Obligation, ed. Mary C. Boys (Lanham, MD: Rowman tifical Council for Interreligious Dialogue and the Congregation for the Evan- and Littlefield, 2005), 151-174. gelization of Peoples, 1991]; DI, Dominus Iesus. Boys, “Catholic Church and Mission ‘to’ or ‘with’ Jews?” 2 http://escholarship.bc.edu/scjr/vol3 Studies in Christian-Jewish Relations Volume3 (2008): 1-19 On the one hand… On the other… understanding and fulfillment” evangelizing mission reaches (DM§3). in its climax and fullness” In the religious tradition of “With the coming of the Saviour (DP§82). non-Christians there exist Jesus Christ, God has willed “elements which are true and that the Church founded by him good” (LG §16); “seeds of be the instrument for the “Interreligious dialogue does “Dialogue should be conducted contemplation (AG §18); “ele- salvation of all humanity (cf. not merely aim at mutual un- and implemented with the con- ments of truth and grace” Acts 17:30-31). This truth of derstanding and friendly rela- viction that the Church is the (AG§9); “seeds of the Word” faith does not lessen the tions. It reaches a much ordinary means of salvation (AG§11, 15); “rays of truth sincere respect which the deeper level, that of the spirit, and that she alone possesses which illumine all humankind” Church has for the religions of where exchange and sharing the fullness of the means of (NA§2). the world, but at the same time, consist in a mutual witness of salvation” (RM§55). it rules out, in a radical way, that one’s beliefs and a common mentality of indifferentism exploration of one’s respec- ‘characterized by a religious tive religious commit- relativism which leads to the ments….[Its aim is] a deeper belief that one religion is as conversion of all toward God” good as another'” (DI§22). (DP§40). “Interreligious dialogue is truly “If it is true that the followers of Peoples of other religions …[W]hile remaining firm in part of the dialogue of salva- other religions can receive who sincerely practice “what their belief that in Jesus Christ, tion initiated by God” divine grace, it is also certain is good in their own religious the only mediator between (DP§80). “All dialogue im- that objectively speaking they tradition” and follow the “dic- God and man (cf. 1 Tm 2:4-6), plies reciprocity and aims at are in a gravely deficient tates of their conscience” the fullness of revelation has banishing fear and aggres- situation in comparison with thereby “respond positively to been given to them, Christians siveness” (DP§83). those who, in the Church, have God’s invitation.” Thus, they must remember that God has the fullness of the means of receive salvation in Jesus also manifested himself in salvation” (DI§22). Christ, even while they do not some way to the followers of recognize or acknowledge other religious tradition. Con- him as their savior” (DP§29) sequently, it is with receptive Dialogue means “all positive Dialogue “cannot simply re- minds that they approach the and constructive interreligious place proclamation, but re- convictions and values of oth- relations with individuals and mains oriented towards proc- ers (DP§48). communities of other faiths lamation insofar as the dy- which are directed at mutual namic process of the church’s Boys, “Catholic Church and Mission ‘to’ or ‘with’ Jews?” 3 http://escholarship.bc.edu/scjr/vol3 Studies in Christian-Jewish Relations Volume3 (2008): 1-19 “Part of [the church’s] role God’s reign and the church are eschatological tone, evoking a day in the distant future time consists in recognizing that distinguishable but not sepa- when all will be one before God: “… the Church awaits the day, the inchoate reality of this rable (DP§34). known to God alone, when all people will call upon the Lord with Kingdom can be found also a single voice and ‘serve him with one accord’ (Zeph 3:9).” The beyond the confines of the vote on this [fourth] draft on October 14-15, 1965 was over- Church, e.g., in the hearts of whelmingly positive: 1937 for, and 153 against. followers of other religious traditions…” (DP§35). Along with Nostra Aetate’s radical shift in posture toward the Jewish People, Vatican II did not explicitly reject seeking the con- That ambiguities and contradictions exist in the post-Vatican version of Jews.6 Yet by setting aside the formulation “union of II teachings of the Catholic Church is not surprising. In one the Jewish people with the Church,” the Council may be regarded sense they are a sign of health, reflecting the ecclesiastical as turning away from its missionary posture toward Jews. In an compromises that allow diverse perspectives on Christian self- analysis of speeches and comments by conciliar participants, understanding to co-exist in a single communion. They become Philip A. Cunningham argues that the Council “to all intents and problematic, however, when complexities and consequences purposes postponed any interest in converting Jews into the in- are overlooked—or when certain church officials attempt to definite eschatological future.”7 close off debate on issues that cannot be adequately resolved at this point of history. This is particularly the case with the Yet post-Vatican II teaching about relations between the church’s relationship with Jews, a relationship that took a dra- Catholic Church and Jews, at least until recently, has been silent matic turn in 1965 and that has required the church to face its about a need to convert Jews; on the contrary, this teaching history and to reexamine its theological understandings of Ju- manifests an increasing regard for Judaism.
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