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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)
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.
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.