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Briggs John, Oduyoye Mercy Amba, Tsetsis Georges (ed.), A History of the Ecumenical Movement 1968-2000, volume 3, ISBN 2-8254- 1355-0, World Council of Churches, Geneva 2004, 697 s.
Ignatowski, Grzegorz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2005)
Dialogue at the Threshold of Auschwitz. Dialog u progu Auschwitz, red. M. Deselaers, Wydawnictwo UNUM, Centrum Dialogu i Modlitwy w Oświęcimiu, Kraków 2003, 279 p.
Ignatowski, Grzegorz (Księgarnia Św. Jacka, 2005)
Działalność Komitetu ds. Chrześcijańskiej Postawy wobec Żydów w strukturach Międzynarodowej Rady Misyjnej
Ignatowski, Grzegorz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)
In the official structure of the International Missionary Council (IMC), which was formally founded at Lake Mohonk, New York, in 1921, a Committee on the Christian Approach to Jews began its activity. Yet, the Committee never became an integral part of the IMC. It was created and sponsored by the Christians who had earlier been organized in the Jewish missionary societies. The Committee developed its own program and policy both to foster relations of mutual understanding between Christians and Jews and to help the Churches in their mission to the Jewish people. Its existence goes back to the two conferences organized by the IMC in Budapest and Warsaw (1927) on the subject of the evangelization of the Jewish people in central and eastern Europe. At the Amsterdam Assembly of the World Council of Churches (WCC) in 1948 the Committee influenced the wording of the declaration on the Jewish people, which not only strongly condemned anti-Semitism as a sin against God and men, but also called on the Churches for the mission to Jews. At the New Delhi Assembly in 1961, when the IMC and the WCC were integrated, the Committee on the Christian Approach to Jews was reestablished as the WCC’s Committee on the Church and the Jewish People. After the integration there have appeared certain divergent concepts as to the Committee’s targets: performing a mission to the Jewish people or dialoguing with them.
Katechizm Rzymski Soboru Trydenckiego a współczesne dokumenty Kościoła katolickiego na temat Żydów i judaizmu
Ignatowski, Grzegorz (Księgarnia Św. Jacka, 2005)
After the last Vatican Council some authors and documents on the Catholic-Jewish relations emphasize that The Roman Catechism of the Council of Trent issued in 1556 teaches that not all the Jews, Jesus’ contemporaries, are responsible for the Crucifixion. In the first part of the presented article the author explains why the Secretariat for Promoting Christian Unity, which had prepared the Declaration on the Relationship of the Church to Non-Christian Religions Nostra Aetate (accepted by the Council in October 28, 1965, clause nr 4 of which deals with the Jews), did not quote The Roman Catechism, which teaches that no single person but all men are guilty of Jesus’ death: „This guilt seems heavier on our part than on the Jews’, since according to the testimony of the apostle »had they known it, they would never have crucified the Lord of glory« (1 Cor. 2, 8); while we, on the contrary, professing to know him, yet denying him by our actions, seem in some sort to lay violent hands in him”. The passage was cited by some Fathers of the Second Council and by the some post-Conciliar documents. The author of the article is convinced that in the matter of the death of Jesus Christ it is necessary to distinguish between the theological guilt and the historical responsibility. From the point of view Christian theology all human beings are guilty of Jesus’ death. The Christ voluntarily underwent the Passion because of the sins of all men. The last Council wanted to emphasize that the Jewish people, as a whole, was not responsible for the Crucifixion, from the historical point of view. The main motive of the decision of the Council was the fact that Jesus’ cruel death and especially the accusation of the Jewish people of the Crucifixion have been the cause of the lamentable deterioration of the relations between the Church and Judaism. As the passage quoted from The Roman Catechism dealt with the theological aspect of the guilt of the Crucifixion, it could not be a useful document for the last Council. Moreover, the sixteenth century catechism, from the historical perspective, stresses clearly that the pagans and the Jews were responsible for the Passion. The last part of the article discusses the post-Conciliar documents, which quote The Roman Catechism. The discussion shows that those documents, recalling the 16th century catechism, emphasize the theological mining of Christ’s death.
Kwestia Holokaustu w dokumentach Kościoła katolickiego
Ignatowski, Grzegorz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2008)
The official Catholic-Jewish dialogue began after the publication of the Declaration on the Relationship of the Church to Non-Christian Religions Nostra aetate by the Second Vatican Council in October 28, 1965. Two modern events have had the important influence on the attitude of Jews to the dialogue with Christians: the attempt to annihilate the Jewish people during World War II and the establishment of the State of Israel. However, two post-Conciliar documents of the Catholic Church Guidelines and Suggestions for Implementing the Conciliar Declaration Nostra aetate no 4 published on December 3, 1974 and Notes on the correct way to present the Jews and Judaism in preaching and catechesis in the Roman Catholic Church issued on June 24, 1985 do not take up the problem of the Holocaust in detail. A much later document entitled We Remember: A Reflection on the Shoah from March 19, 1998 emphasizes that the Holocaust was the breaking point in the Catholic-Jewish relations. It also reject any form of anti-Semitism and racism. Unfortunately the official statements do not present the Holocaust as a unique event in history, of the extraordinary meaning for the Christianity.
Pojęcie antysemityzmu w deklaracji Nostra aetate
Ignatowski, Grzegorz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2004)
The question of anti-Jewish attitudes has been frequently taken up in the official Catholic-Jewish dialogue. Not only the sources of the anti-Jewish prejudices but even the terminology pose another problem. The modem official documents of the Church on the Jews and Judaism employ the terms „anti-Judaism” and „anti-Semitism” The term „anti-Judaism” is used to describe the old theology of the Passion, which maintained that the Jewish people as a whole was responsible for the Crucifixion and which gave rise to the theory of substitution, the replacement of old Israel by real Israel, the Church. At present the term „anti-Semitism” describes the anti-Jewish attitudes, the sources of which are in the economical, political, sociological prejudices and racial theories. The official Catholic-Jewish dialogue began after the publication of the Declaration on the Relationship of the Church to Non-Christian Religions „Nostra Aetate” by the Second Vatican Council in October 28, 1965. This document prepared by the Secretariat for Promoting Christian Unity, condemns the anti-Jewish attitudes in the words: „In her rejection of every persecution against any man, the Church, mindful of the patrimony she shares with the Jews and moved not by the political reasons but by the Gospel’s spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone” The article explains the meaning of the word „anti-Semitism”, which is used in the Vatican declaration. In the first place it analyses the Conciliar and post-Conciliar statements made by cardinal Augustin Bea, the head of the Secretariat for Promoting Christian Unity, who was responsible for the presentation of the projects of „Nostra Aetate” at the Council. Then the pronouncements of other Conciliar Fathers and the explanations of the Secretariat are examined. The term „anti-Semitism”, as used in the declaration, first of all comprises the anti-Jewish attitudes and the prejudices of the Christians, which had been inspired by the wrong conceptions of the Passion, mentioned above. The declaration rejects those attitudes and explains that only the Jewish authorities and some people who followed their lead demanded the death of Christ. „Nostra Aetate” also emphasizes that Christ underwent His passion and death freely, for the sake of sinful mankind. The article states that the meaning of the term „anti-Semitism” used in the declaration can be fully realized only in the context of the whole declaration and of the discussion conducted by the Conciliar Fathers.
Porozumienie fundamentalne między Stolicą Apostolską a Państwem Izrael i jego znaczenie dla relacji katolicko-żydowskich
Ignatowski, Grzegorz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2009)
One of the most important problems in the Catholic-Jewish dialogue, which began after the proclamation by the Second Vatican Council of the Declaration on the Non-Christian Religions Nostra Aetate was lack of the diplomatic relations between the Holy See and the State of Israel. After its establishing in December 31, 1993, the Catholic-Jewish relations gained a new level. The International Liaison Committee, the only official body providing a link between the Holy See and the largest Jewish organizations, started to discuss the problems of human rights, family, freedom and protection of environment from a Biblical perspective. The second important body, the Jerusalem-Vatican Committee, connecting the Holy See Commission for Religious Relations with Judaism and the Chief Rabbinate of Israel, concentrated mainly on the problems of the sanctity of human life and on the religious freedom.
Religijny, polityczny i społeczny wymiar wizyty Jana Pawła II w naczelnym rabinacie Izraela
Ignatowski, Grzegorz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2007)
During his pilgrimage to the Holy Land in 2000 John Paul II visited the Kingdom of Jordan, the Palestinian Authority and the State of Israel. The Pope emphasized that his pilgrimage had exclusively an religious meaning. Any pope’s journey to the places connected with the life of Jesus Christ, however, will always be not only religious, but it is bound to have interreligious, social and political character. The special meaning for Christian-Jewish reconciliation had John Paul H’s meetings with Israeli President Ezer Weizman, Chief Rabbis of Israel Eliyahu Bakshi-Doron and Meir Lau at Hechal Shlomo, the headquarters of the Chief Rabbinate and his visit to Yad Vashem, Israel’s principal Holocaust memorial. To begin with the article presents the meeting at Hechal Shlomo and analyses the addresses of John Paul II and C hief Rabbis. One of the results of the meeting, two years later, in 2002, was establishment of the Bilateral Committee of the Holy See’s Commission for Religious Relations with the Jews and the Chief Rabbinate of Israel. The following part describes the history of the Committee and analyses its documents. During the first five years of the Committee’s existence the two delegations have centered on the important problems of the modern society: the sanctity of human life and the necessity of respecting religious freedom. In particular the Committee has expressed its opposition to mercy-killing (euthanasia) and to the use of religion for political purposes, especially to justify terrorism. Referring to the fundamental human rights, the members of the Committee usually quoted Gn. 1: 26-27. Engagement in social and moral problems from the theological perspective is the hopeful sign for the future of Christian-Jewish relations.
Stolica Apostolska wobec Państwa Izrael w okresie wojny sześciodniowej
Ignatowski, Grzegorz (Księgarnia Św. Jacka, 2009)
For many Jewish communities involved in the dialogue with Christian Churches it is the most important question to be discussed with their partners: the sources of the modern anti-Semitism and the safety of the State of Israel. That is why they do not look with sympathy at Paul VI pilgrimage to the Holy Land (4 – 6 Jan. 1964). The Pope did not visit the Yad Vashem Institute then, neither did he mention the name of the Jewish state in any of his speeches. However, an analysis of the Pope’s official addresses of the Six Days War period allows to adopt a more positive view of the Pope’s attitudes towards the state of Israel. The Pope demanded then not only the free access to the Holy Places but also the recognition of the State of Israel by the Arab states.
Zagadnienie holokaustu w dokumentach Światowej Rady Kościołów
Ignatowski, Grzegorz (Księgarnia Św. Jacka, 2009)
The World Council of Churches (WCC), the largest ecumenical organization, gathering the Churches of Orthodox, Protestant, Anglican and Old-Catholic traditions, has so far published two documents dealing with the Holocaust. The first one, “The Christian Approach to the Jews” was issued by the General Assembly of the WCC in Amsterdam, in 1948. Remembering the Holocaust and inviting Christians to mission to Jews, it condemned anti-Jewish attitudes and it stated that the Churches in the past had helped to foster an image of the Jewish people as the sole enemy of Christ, which had contributed to the modern anti-Semitism in the secular world. The second document, “The Ecumenical Considerations on Jewish-Christian Dialogue”, announced by the Central Committee of the WCC in 1982, confirmed that Christian teachings of contempt for Jews and their religion in certain Churches’ traditions proved a breeding ground for the evil of the Nazi Holocaust. “The Considerations” contended that the Holocaust had deep-rooted socio-economic and political aspects. After the extermination of the Jewish people the Churches must learn so to preach and teach the Gospel as to make sure that it shall not be used to saw the seeds of contempt for Judaism and for the Jews. A further response to the Holocaust by Christians is a resolve that it will never happen again to the Jews or to any other people.
Zagadnienie misji do Żydów w świetle Vaticanum II
Ignatowski, Grzegorz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2005)
The second project of the future Declaration on the Relationship of the Church to Non-Christian Religions „Nostra Aetate” (discussed by the Conciliar Fathers on 28-29 September, 1964) states that „the union of the Jewish people with the Church is part of the Christian hope. Accordingly, and following the teaching of Apostle Paul (cf. Rom. 11,25), the Church expects in unshakable faith and with ardent desire the entrance of that people into the fullness of the people of God established by Christ” Although the Conciliar Fathers expected and hoped for the conversation of the Jews with the Church, many of them demanded the change of that passage because they emphasized that the document should invite the Jewish people to the dialogue with the Christians. The Secretariat for Promoting Christian Unity, which had prepared the project, changed the controversial part of the document, but notwithstanding it added the phrase, which said that the Church must proclaim the cross of Christ as the sign of God’s all-embracing love. The proclamation of the saving truth in Jesus Christ is the essential duty of the Church, which is missionary by her very nature. Actually the Catholic Church rejects the possibility and she does not engage in the mission to the Jewish people. The mission to the Jews is also rejected by the theologians, who, inspired by Ac. 3, 25, Ep 2,11-12 and Rm 9,4, stress that the God’s covenant with the Jewish people endures forever. From the Christian point of view the Jewish people are in an eternal covenant with God, but nevertheless it reaches its fulfilment in the one of Jesus Christ. It is impossible to state that the Jesus Christ came only to the non-Jews. The reasons of the firm rejection of the mission to the Jews could only be understood in the light of the „post-Auschwitz” theology which emphasizes the special importance, the interminable value and the vitality of the Jewish people and the Judaism for the whole world and for the life of the Church.
Znaczenie Auschwitz dla Jana Pawła II i Benedykta XVI
Ignatowski, Grzegorz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2006)
Although the term „Auschwitz” does not very often appear in the statements of John Paul II on the Jews and Judaism, the problem of the extermination of the Jewish people during the II World War occupies an important place in his teaching and sermons. That issue had been present from the beginning to the end of the pontificate. To describe the Holocaust John Paul II uses other words, e.g.: „hecatomb of the victims”, „horror”, „crime of genocide”, „demented ideology”, „mass murder of Jews”, „barbarity”, „Final Solution”, „shame for the humanity”, „hatred of God”. For him the source of the genocide is the contempt for God. Benedict XVI refers to the Holocaust too, for which he most often uses the Hebrew term „Shoah” During his visit in Auschwitz (May 28, 2006) he did not hesitate to ask serious religious questions, such as: „Where was God those days”, „Why was He silent?”, „How could He permit this endless slaughter, this triumph of evil?” Benedict XVT answers are similar to those of the prophets of the Old Testament. He alerts the humankind of the danger of the rejection of God and His commandments. To Benedict XVI the modern Jewish people was the victim of the Holocaust as the biblical Israel because the rulers of the Third Reich wanted to kill the God who had called Abraham, who had spoken on Sinai and they aimed at tearing up the tap root of the Christian faith.
Żydzi – szczególnie umiłowani i starsi bracia chrześcijan
Ignatowski, Grzegorz (Wydawnictwo Pallottinum, 2011)
Oficjalny dialog katolicko-żydowski rozpoczął się po uchwaleniu przez Sobór Watykański II Deklaracji o stosunku Kościoła do religii niechrześcijańskich Nostra aetate. Jednym z najważniejszych wydarzeń w procesie wzajemnego pojednania była wizyta Jana Pawła II w rzymskiej Synagodze Większej, 13 kwietnia 1986 roku. W latach późniejszych papież, powracając kilkakrotnie do swojego przemówienia z rzymskiej synagogi, określał Żydów jako szczególnie umiłowanych i starszych braci chrześcijan. Motyw braterstwa powracał w wielu innych wypowiedziach Jana Pawła II, który nazywał ich „czcigodnymi braćmi”, „pobratymcami”, „drogimi braćmi”, „zbratanymi wyznawcami Boga”, „braćmi i siostrami w Panu”, „naszymi braćmi”, „prawdziwymi braćmi”, „braćmi w wierze” Nieodwracalne zaangażowanie na rzecz wzajemnego dialogu podkreślił w swoim przemówieniu Benedykt XVI w rzymskiej Synagodze Większej, 17 stycznia 2010 r. Obecny papież preferuje określenie „ojcowie w wierze” Istniejące trudności w przedstawieniu teologicznych relacji między Kościołem a Synagogą po przyjściu Jezusa Chrystusa nie powinny przeszkadzać chrześcijanom i narodowi żydowskiemu w poszukiwaniu prawdziwego i szczerego braterstwa oraz współpracy w kwestiach społecznych i etycznych.