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RES 13 (2/2019), p. 268-300 DOI: 10.2478/ress-2019-0019 Jüdisch-Christlicher Dialog nach Nostra aetate in der Katholischen Kirche und den Orthodoxen Kirchen Eliane Poirot* Jewish-Christian Dialogue to Nostra Aetate in the Catholic and the Orthodox Churches Da also das Christen und Juden gemeinsame geistliche Erbe so reich ist, will die Heilige Synode die gegenseitige Kenntnis und Achtung fördern, die vor allem die Frucht biblischer und theo- logischer Studien sowie des brüderlichen Gespräches ist.1 In einem so geführten Dialog verwirklicht sich die

The Increasing Social Relevance of the Catholic Liturgical and Theological Reform Regarding Judaism (Nostra aetate 4): an Orthodox Point of View* AlexAndru IonIţă** One of the smallest and most influential documents of Vatican II is the Nostra aetate ( declaration. The dynamic of the discussions as it was formulated and the subsequent arduous process of and reception application on local church level proved that the reconsideration of the attitude of the Roman-Catholic Church towards Judaism was concealing unforeseen consequences at the moment of the

–358. Klausnitzer W., „Nostra Aetate“ als Ausgangpunkt einer Theologie der Religionen , „Roczniki Teologii Fundamentalnej i Religiologii” 5 (2013) 60, s. 99–115. Kongregacja Nauki Wiary, Instrukcja o powołaniu teologa w Kościele „Dominum Veritatis” , w: W trosce o pełnię wiary. Dokumenty Kongregacji Nauki Wiary 1966 – 1994 , red. i tłum. J. Królikowski, Z. Zimowski, Tarnów 2010, s. 425–445. Lüke U., Theologie und Frömmigkeit — Gedanken über eine schwierige Beziehung , „Theologie und Glaube” 90 (2000), s. 239–250. Międzynarodowa Komisja Teologiczna, Teologia dzisiaj

rather understand how central the biblical narrative is for Jewish self-understanding. Tudor Petcu: In the last, let’s say, 40 years, some Christian representatives and thinkers have made a lot of efforts to heal the memory of the evil. And when I’m saying that, I make reference, of course, to the Holocaust, for which there is Christian culpability. When I’m talking about these efforts, I cannot forget about one of the most important Christian documents, which was approved during the Vatican II Council, called Nostra Aetate. How do you see this document? Can we

- dox perspective (p. 307-333). But despite all these contributions, the volume also has shortcomings, which I would like to mention here. All the study is written from the per- spective of a Catholic theologian, marked by the Nostra aetate declaration. From the first pages of the preface, which is signed by Brunetto Salvarani, the context of this study is explained: there has been great interest in Italy in the Catholic Church for the Jewish culture, especially after the Nostra aetate of the Second Vatican Council (1965), with respect to the Relationship be

covered here: We ordinarily refrain from expressing expectations regarding other faith communities’ doctrines. However, certain kinds of doctrines cause real suffering; those Christian doctrines, rituals and teach- ings that express negative attitudes toward Jews and Judaism do inspire and nurture anti-Semitism. Therefore, to extend the ami- cable relations and common causes cultivated between Catholics and Jews as a result of Nostra aetate, we call upon all Christian denominations that have not yet done so to follow the example of the Catholic Church and excise

Church and the non- Christian religion is derived from the Church’s self-image, and thus Nostra Aetate could only have been written after the paragraphs in Lumen Gentium that speak about the Church as the 4 Gerald O’Collins, S.J., The Second Vatican Council on Other Religions, Oxford: Oxford University Press, 2013, 84. 5 The best introduction to the history of the text is still Johannes Oesterreicher’s commentary in the Lexikon für Theologie und Kirche: “Erklärung über das Verhältnis der Kirche zu den

, which still has too small a number of women and problematic gender stereotypes which still need to be sidestepped. Nevertheless, acknowledgment must be made of the fact that women are intensively involved in worship, as without them, in some communities, there would be no religious life at all. The essay by Alexandru Ioniţă dis- cusses the Declaration Nostra aetate of the Second Vatican Council from an Orthodox perspective. In a sense, it is a complement to the contribution by Petros Vassiliadis, with the thesis that the reservations of the Orthodox

Shoah and more than 50 years af- ter the crucial shift in the relation to Judaism, which the Catholic Church has marked through the Second Vatican Council document Nostra Aetate, it becomes clear to many Orthodox theologians that the difficulty in the dialogue be- tween Judaism and the Orthodox Church lies precisely in the deep attachment the latter unwaveringly preserve to their liturgical and pa- tristic tradition. We are especially pleased to be able to offer this issue of RES to all participants in the conference “The Byzantine Liturgy and the Jews“ (9

. Thomas Aquinas on Jewish Worship as Figura praesentis spiritualis beneficii Matthew Anthony Tapie In the decades that followed the Second Vatican Council, the Commission for Religious Relations with the Jews not only developed Nostra Aetate’s teaching that the Jews “remain dear to God” but did so while pointing out traditional Christian teachings that must be set aside. In 1985, the Commission insisted that the Jewish people are a “permanent reality,” and ongoing “witness” to the God of Israel. “The history of Israel did not end in 70 A.D. It