What should Catholics and Jews talk about?

Both have recently been congratulating each other and themselves for how easily they now talk to each other. The 50th anniversary of Nostra Aetate, the Second Vatican Council’s declaration on the relation of the Church to non-Christian religions, late last year prompted a series of celebratory encounters wherever Jews and Catholics live together in sufficient numbers.

That landmark declaration brought about a new era in Catholic-Jewish relations; it is not too much to say that never in history have relations between Catholics and Jews been as fraternal and friendly as they are today. That’s good news, of course, given the heavy weight of history that is borne by the relationship, particularly in light of the anti-Semitism that arose in 19th-century Europe and the Shoah in the 20th century.

Catholic-Jewish encounters are more routine than newsworthy, even at the highest levels. Now that talking to each other is normal, as it should be, the more pertinent question is: What should we talk about?

A good starting point would be God. What defines a Jew and a Christian, of course, is his relationship with God. And given that what uniquely unites Jews and Christians is that they believe in the same God, discussing that belief and that relationship is to start with the greatest point of unity. In other words, a mature Catholic-Jewish dialogue should be shaped by theology.

There are many other points that are of importance that might seem more pressing. Certainly the rise of anti-Semitism, and even anti-Semitic violence, is of high importance to our Jewish conversation partners. Matters related to the state of Israel and its peace and security are always on the agenda.

In recent years, the rise of militant Islam and the related persecution of Christians have been urgent topics. A common witness for religious liberty and the dignity of human life cannot be ignored. Yet in all of these urgent matters, the most important matter — the question of God — cannot be put aside.

Pope Benedict XVI liked to say of the Church’s charitable work, “If we do not give God, we give too little.” That could be adapted to our dialogue with Jews — if we don’t talk about God, his purposes in history and our response, then we are talking about too little.

The culmination of the Nostra Aetate commemorations was the recent visit of Pope Francis to the Great Synagogue of Rome. On that occasion — confirming a practice begun by St. John Paul II and continued by Benedict — Pope Francis referred with gratitude to the progress made since Vatican II. About Nostra Aetate, the Holy Father said, “For the first time, it gave an explicit theological definition of the Catholic Church’s relationship with Judaism.” The short text of Vatican II was not a comprehensive treatment, but it provided “a very important encouragement for the necessary further reflections.”

Indeed, just last Dec. 15, the Vatican Commission for Religious Relations With Jews published a lengthy document (http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/relations-jews-docs/rc_pc_chrstuni_doc_20151210_ebraismo-nostra-aetate_en.html) that, the Holy Father noted, “addresses the theological questions that have emerged in the decades since the promulgation of Nostra Aetate.”

It was clear that, in addition to the obvious good relations Pope Francis enjoys with Jews, dating back to his time in Buenos Aires, the Holy Father thinks that our discussions ought to go beyond fraternal goodwill and mutual congratulations to substantive theological discussion.

“The theological dimension of Jewish-Catholic dialogue deserves to be explored more and more, and I would like to encourage all those who are involved in this dialogue to continue in that direction, with discernment and perseverance,” Pope Francis said. “In fact, precisely from a theological point of view, there appears clearly the indissoluble bond that unites Christians and Jews. Christians, in order to understand themselves, cannot help but make reference to their Jewish roots, and the Church, while still professing salvation through faith in Christ, recognizes the irrevocability of the Old Covenant and God’s constant and faithful love for Israel.”

That invitation was not accepted — or at least not at this time.

“We do not receive the Pope in order to discuss theology,” replied Riccardo Di Segni, chief rabbi of Rome. “Every system is autonomous; faith is not the object of bartering and political negotiation.”

Theological discussion is not bartering and negotiation, but a mutual exploration of the truth, so perhaps the chief rabbi misunderstood what was being proposed. Nevertheless, it was disappointing that the prospect of a more theological conversation was firmly rejected on this visit. The Catholic-Jewish relationship is strong and enduring, so there will be other occasions and other encounters to take up the discussion of the most important things.

Indeed, the announcement that the Holy Father will be traveling to Sweden to mark the beginning of the fifth centenary of the Reformation drew more attention to how Catholics ought to speak with other Christians — and Jews.

What exactly the trip to Sweden will involve remains to be seen, but between Catholic and Lutherans, the common confession of Jesus Christ ought to take primary place, as our joint confession of God and his purposes should be with Jews.

Father Raymond J. De Souza is editor in chief of Convivium magazine.

He has been appointed to serve as a jubilee year “missionary of mercy”

by the Pontifical Council for the Promotion 

of the New Evangelization