Modern Theology 34:2 April 2018 DOI: 10.1111/moth.12388 ISSN 0266-7177 (Print) ISSN 1468-0025 (Online) IS THE BIBLICAL LAND PROMISE IRREVOCABLE?: POST-NOSTRA AETATE CATHOLIC THEOLOGIES OF THE JEWISH COVENANT AND THE LAND OF ISRAEL ADAM GREGERMAN Abstract This article studies the various ways that Catholics have interpreted the biblical promise of the land of Israel to Abraham and his descendants after Nostra Aetate, which affirmed the continuing legitimacy of the Jewish covenant containing this promise. Specifically, it analyzes the range of views regarding the religious significance of the land promise in Catholic statements on Jews and Judaism. These official Vatican state- ments affirm the covenant in general but decline to offer any theological legitimacy to this particular aspect of it. I argue that their perspective on the covenant is circumscribed and self-referential. By contrast, other statements, despite beginning with nearly identical texts (both biblical and Catholic) and theological assumptions, not only affirm the covenant generically but insist that the land promise is itself an integral and legitimate part of the covenant. Introduction Modern Roman Catholic teachings on Jews and Judaism dramatically broke with a long tradition of supersessionism by rethinking the status of the covenant between God and the Jewish people. After centuries of denying any legitimacy or positive sig- nificance to Judaism, the central claim that has emerged in the wake of the issuance of Nostra Aetate (NA) in 1965 is that, even after the coming of Jesus, the biblical cove- nant with the Jews is unrevoked.1 The original Jewish covenant has not been Adam Gregerman Saint Joseph’s University, Theology and Religious Studies, Bellarmine Hall 230B, 5600 City Avenue, Philadelphia, PA 19131, USA Email:
[email protected] 1 E.g., NA 4: “‘[T]heirs is the sonship and the glory and the covenants and the law and the worship and the promises; theirs are the fathers and from them is the Christ according to the flesh’ (Rom.