Fostering affinity among different faiths

The past half-century has seen a strong bond develop between once antagonistic faiths, writes Reuven Bulka, Samy Metwally and Terrence Prendergast.

It is now about a month since the 50th anniversary of the proclamation by Pope Paul VI, October 28, 1965, called Nostra Aetate, literally meaning “in our time.”

Papers come, papers go; resolutions come, resolutions go; recommendations come, recommendations go; but rarely in human history have just a few pages of a declaration made such an enduring impact.

The document addressed the relation of the Roman Catholic Church to the other religions, including Hinduism, Buddhism, Islam, and of course, Judaism.

Because the Church’s history with Judaism was coloured in persecution of indescribable enormity, it was this component of Nostra Aetate that was so much anticipated.

There was, to be precise, no shortage of quibbling with some of the wording in the document that was finally released, but what has remained is the true legacy of that document.

That legacy inheres in the memorable words, that the Church “decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone.”

Have Jewish-Christian relations been free of argument since 1965? Hardly. But what has changed is the atmosphere. The Catholic Church is today the largest friend of the Jewish people among religions.

Since the proclamation in 1965, there has been an explosion of Jewish-Christian dialogue at all levels.

There is hardly a major city in North America that does not have a dialogue group. Most impressive are the more than two dozen centres for Christian-Jewish understanding at Catholic institutions of higher learning in the U.S. alone.

Looking back, it seems quite obvious now that Nostra Aetate unleashed a repressed desire to chart a friendlier course for the future. How else can one explain the proliferation of joint endeavours between the Jewish community and the Catholic Church?

As you read this, communication, conversation, and cooperation continues to develop between the two religious communities. Popes have visited synagogues, something that a hundred years ago was the stuff of dreams. Canadian bishops and rabbis will gather in Ottawa next week (Nov. 25) to recall this milestone and look ahead.

Popes have met, and continue to meet, with Jewish leaders on a regular basis. This high level interaction has filtered down to profound cooperation in local communities between rabbis and priests, between the grassroots of the respective communities.

When one considers the anger that the Jewish community had for the Church for the centuries of suggesting and actually carrying out unspeakable atrocities against the Jewish people, this change from enmity to friendliness is beyond incredible. But it is real.

Now, a month into the 51st year since the release of Nostra Aetate, it behoves us to contemplate the meaning of this document far beyond the confines of Christian-Jewish relations, for example here in Canada in the Church’s relation to Islam.

Here are a few take-aways that we are wise to contemplate.

Relationships between communities, however fractured, are never beyond repair of some sort. Leadership matters. Leaders with noble intentions can make a tremendous difference. Differences in theology, however pronounced, do not preclude working together on issues of common concern. The teaching of respect needs to underline any religion that desires a place in the theological galaxy. Anything worthwhile in this task of bridge-building takes hard work, diligence, and unwavering commitment.

In the sometimes turbulent days before Nostra Aetate saw the light of day, there were many ups and downs, frustrations, strong differences, all of which threatened the success of the mission to make historical amends and set the stage for a future history that will read much more nicely than past history.

This must encourage all of us to use whatever means we have to ensure that this future history will include all religions coming together for the common welfare, committed to rejecting any and all hatred, and standing up for what is upright and good.