"ISRAEL, THE CHURCH AND THEIR MYSTERY - Between the Times of the Nations and the Parusia" by Matteo Calisi (original) (raw)
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During the twentieth century, specifically following the Second World War, relations between the worldwide Jewish community and the Catholic Church began to incrementally and permanently improve, with no greater sign of new friendship than the relationship between the pope himself and the Jews close to him; specifically, the Jews of Rome. Consequently, since the Second World War, the relationship between the Catholic Church and global Jewry has been dependent on and corresponded with the relationship between the Pope and the Jewish community of Rome.
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Jews and Catholics in the Twenty-First Century: Lingering Shadows and the Road Ahead
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The last 50 years have been a period of unprecedented cooperation and mutual understanding between Catholics and Jews but have also been marked by indifference to inter-faith dialogue in significant quarters of the Jewish community. The landmark statement of Nostra Aetate did not so much resolve a long and problematic history of inter-faith tensions as challenge us to reconsider the nature of Catholic-Jewish relations. This chapter sets inter-religious dialogue against the backdrop of dynamics within Judaism, including acute concerns about demography and survival, ongoing intra-Jewish tensions regarding proper observance of the law, and the nature of the secular world vis-a-vis the Jewish community, arguing that Catholics must be aware of these dynamics to understand their partners in dialogue. The author, a Jewish historian, discusses the interplay between the past and the future and outlines some of the key issues upon which Catholics and Jews might reflect in order to move forward.
Gavin D’Costa. Catholic Doctrines on the Jewish People After Vatican II
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Gavin D'Costa's latest book offers a richly informative and deeply inviting presentation of a Catholic approach to Christian-Jewish relations. It is dogmatically-oriented, historically-grounded, and dialogically-informed. Along with revisiting some of the perennial questions of Christian-Jewish relations, such as the salvific status of the Jewish covenant and Catholic missions to the Jewish people, this book also breaks new ground in Catholic theology. D'Costa takes up issues that have largely been sidelined by most Catholics, such as the theological status of the Land and the State of Israel as well as the theological significance and ecclesial status of Hebrew Catholics and Messianic Jews within the Church. This book contains an impressive amount of research in sources across religious traditions and historical periods. It effectively creates a virtual symposium of Catholic and Jewish voices, providing readers with an immersive and lively learning experience. Also featured in this book are the meticulous methodological exposition of the varying degrees of authority in Catholic magisterial pronouncements and an argument for their logical consistency in spite of their apparent contradictions, hallmarks of D'Costa's many writings. One of the major accomplishments of this book is that it breaks new ground in Catholic thought regarding the theology of the Land and even the State of Israel. The way D'Costa articulates what he calls a "minimalist Catholic Zionism" exemplifies a promising and concrete paradigm for future Christian-Jewish dialogue (67-68). D'Costa emphasizes his faithfulness to Catholic belief, seeking continuity with biblical hermeneutics and magisterial teachings. He is also committed to learning from Jewish perspectives, taking into consideration not only elements of Jewish beliefs but also the history of Jewish existence among Christians and in the Land of Israel. This "minimalist Catholic Zionism" is not simply ancillary to Catholic anti-supersessionist theology but a major new development. For example, one of D'Costa's proposals is that the Temple of Jerusalem, were it to be rebuilt in the Land of Israel, would deserve Catholics' "reverence and respect," even as Catholics