Abstract
Shortly after his election in 1958, Pope John XXIII interrupted a liturgy when one of the celebrants used the word “perfidious” to describe Jews. The pope had the prayer repeated without the offending word. He later greeted a Jewish delegation, “I am Joseph, your brother.” This marked the start of a new relationship between Jews and Catholics and served as a prequel to Vatican II, arguably one of the most transformative religious events of the last century. Nostra Aetate, a declaration on the relation of the Catholic Church to non-Christian religions, was one of the council’s most fruitful outcomes. This book arose from a conference 50 years after that document’s release.
Seventeen essays provide Christian, Jewish, Muslim, Buddhist, and Hindu perspectives. Each paper is confessional, scholarly, and challenging. Key issues include nonsupersessionist Christology and the doctrine of creation. Seven authors are women. Notably absent are aboriginal authors or those of smaller religions (e.g. Druze or Jains). Congregations, classes, or dialogue groups may invite guests to facilitate discussion of a chapter by faith community members.
Unable to summarize each article in a short review, I highlight paths for future dialogue presented by John J. Thatamanil of Union Theological Seminary in New York City. He asks what a new Nostra Aetate might include. The Church would reaffirm that it rejects nothing “that is true and holy in [other] religions.” As the Apostle Paul and the church with him learned from Greek philosophers to speak of God as the one in whom “we live and move and have our being” (Acts 17:28), the church would gratefully acknowledge that it has been and continues to be enriched by the gifts of wisdom and the Spirit that God has granted in every age to God’s children who are not church members. The church would confess in humility that it does not know all there is to know about the Word become flesh. The church would recognize the profound depth of the riches of other faith communities. Aware of the importance of debate, the church would welcome dialogue in openness, respect, and friendship. Calling the world to care for imperiled Earth, the church would seek to work with indigenous traditions to acknowledge, preserve, promote, and receive the wisdom of First Nations. I have benefitted from such dialogue prompted by a document of parallel magnitude, Francis’s encyclical letter Laudato Si’ on care for our common home.