Nostra Aetate, the Catholic Church's official "Declaration on the Relation to the Church to Non-Christian Religions" proclaimed by Pope Paul VI on October 28, 1965, is a document that seeks to establish peaceful relationships between the world's major religions for the sake of open, fruitful dialogue. According to Rabbi Leon Klenicki, "Vatican II and the publication of the Nostra Aetate document marked a special moment in the history of the Church and its relation to other religions, especially to Judaism."

Overview of Nostra Aetate

The Church's call to promote unity and love among individuals and nations demands that she examine her "relationship to non-Christian religions." The solidarity of humankind and God's saving purpose for all people also support the importance of this study.

A "profound religious sense" exists among all primitive people groups. Sometimes this sense leads to "the recognition of a Supreme Being." As a culture advances, "more refined concepts and a more developed language" are created to give expression to this "profound religious sense." Hinduism and Buddhism are two such religions. "The Catholic Church rejects nothing that is true and holy in these religions." Aspects of these religions "often reflect a ray of that Truth which enlightens all men." Therefore, the Church should pursue loving "dialogue and collaboration" with these religions. This is one way to "witness to the Christian faith and life." All that is spiritually and morally good in these religions should be preserved and promoted.

Moslems are found to have an even closer agreement with the Church. Their dedication to one God, submission to God's decrees, link to the patriarch Abraham, belief in ultimate judgment, and commitment to prayer, almsgiving, and fasting are points of agreement with the Catholic Church. Furthermore, even though they reject the deity of Jesus, they do acknowledge Jesus as a prophet. Because of the great amount of hostilities between the Moslem religion and the Catholic Church in the past, Nostra Aetate simply calls for mutual forgiveness followed by mutual understanding.

Judaism is the closest neighbor to Christianity. The Church has her beginnings "among the Patriarchs, Moses and the prophets." The Church has been grafted into the rich Jewish root through the cross of Christ, wherein God "reconciled Jews and Gentiles, making both on in Himself." The great agreement between Judaism and Christianity allows for extensive dialogue between the two faiths. "Since the spiritual patrimony common to Christians and Jews is thus so great" the Church encourages "fraternal dialogues" and the sharing of "biblical and theological studies."

Ultimately, the Church must not discriminate against any person or people group. Since every human being is made in the image of God, all must be treated "in a brotherly way." In this regard, the way we treat others reflects our love (or lack of it) of God (1 John 4:20). The Church is called to live at peace with all people if possible and should therefore seek peaceful relationships with all people and all religions while preserving the distinctives of the Catholic tradition.

Rejecting Anti-Semitism

In regard to the recent accusations of anti-Semitism surrounding Mel Gibson's The Passion, it is interesting to note the careful and precise comments in Nostra Aetate.

True, the Jewish authorities and those who followed their lead pressed for the death of Christ; still, what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today. Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures.

In this pronouncement, "Nostra Aetate repudiated the centuries-old Christian teaching of contempt for Judaism and the Jewish people" (Rabbi Leon Klenicki). The document could not be more specific: "the Church... decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone." Unfortunately, some assume that any attempt to present the Christian faith as "the fullness of truth" to Jewish people is a demonstration of hatred or anti-Semitism. If this is the case, then the twelve Jewish followers of Jesus - especially the Apostle Paul - would be anti-Semitic because of their proclamation of the uniqueness, fullness, and centrality of Jesus as the fulfillment of the Jewish faith.

On Bridges and Boundaries

This document takes us in the right direction in regard to interfaith dialogue. We should strive to find points of commonality between our faith and other religions. The Christian faith does not have a monopoly on the truth. Indeed, there are certainly aspects of Christian expression that need to be enhanced and enriched through shared dialogue with other religions.

As the document states, we should never reject anything that is true or holy in these religions, lest we find ourselves opposed to God ourselves. Yet, at the same time, we must be willing to admit differences without reservation. It is precisely these differences that give us material with which to dialogue. If we were completely identical, the discussion would end. These differences, however, should always be communicated in the context of mutual respect, love, and dignity. Our Christian faith demands this high regard for others, regardless of who they are or what they believe.

© Richard J. Vincent, 2004