Nostra aetate

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Nostra aetate (Latin: In our Time) is the Declaration on the Relation of the Church with Non-Christian Religions of the Second Vatican Council. Passed by a vote of 2,221 to 88 of the assembled bishops, this declaration was promulgated on 28 October 1965, by Pope Paul VI.[1]

The first draft, entitled Decretum de Iudaeis ("Decree on the Jews"), was completed in November 1961, approximately fourteen months after Cardinal Bea was commissioned by Pope John XXIII. This draft essentially went nowhere, never having been submitted to the Council, which opened on 11 October 1962. Opposition from conservative elements in the Church was overcome and support gained from Jewish organisations.[2]

Summary of the final text of Nostra aetate

  1. Introduction
  2. Hindus, Buddhists, and other religions
  3. Muslims
  4. Jews
  5. Conclusion
  6. Interfaith Dialogue

The Declaration begins by describing the unity of the origin of all people, and the fact that they all return to God; hence their final goal is also one. It describes the eternal questions which have dogged men since the beginning, and how the various religious traditions have tried to answer them.

It mentions some of the answers that some Hindus, Buddhists, and members of other faiths have suggested for such philosophical questions. It notes the willingness of the Catholic Church to accept some truths present in other religions in so much as they reflect Catholic teaching and may lead souls to Christ.

Part three goes on to say that the Catholic Church regards the Muslims with esteem, and then continues by describing some of the things Islam has in common with Christianity and Catholicism: worship of One God, the Creator of Heaven and Earth, Merciful and Omnipotent, Who has spoken to men; the Muslims' respect for Abraham and Mary, and the great respect they have for Jesus, whom they consider to be a Prophet and not God. The synod urged all Catholics and Muslims to forget the hostilities and differences of the past and to work together for mutual understanding and benefit.

Part four speaks of the bond that ties the people of the 'New Covenant' (Christians) to Abraham's stock (Jews). It states that even though some Jewish authorities and those who followed them called for Jesus' death, the blame for this cannot be laid at the door of all those Jews present at that time, nor can the Jews in our time be held as guilty, thus repudiating an indiscriminate charge of Jewish deicide; 'the Jews should not be presented as rejected or accursed by God'. The Declaration also decries all displays of antisemitism made at any time by anyone.

The Church keeps ever in mind the words of the Apostle about his kinsmen: "theirs is the sonship and the glory and the covenants and the law and the worship and the promises; theirs are the fathers and from them is the Christ according to the flesh" (Rom. 9:4-5), the Son of the Virgin Mary. She also recalls that the Apostles, the Church's main-stay and pillars, as well as most of the early disciples who proclaimed Christ's Gospel to the world, sprang from the Jewish people.
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. The Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures. All should see to it, then, that in catechetical work or in the preaching of the word of God they do not teach anything that does not conform to the truth of the Gospel and the spirit of Christ. Furthermore, in her rejection of every persecution against any man, the Church, mindful of the patrimony she shares with the Jews and moved not by 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 fifth part states that all men are created in God's image, and that it is contrary to the mind of Christ to discriminate against, show hatred towards or harass any person or people on the basis of colour, race, religion, and condition of life.

Post-Conciliar developments

Nostra aetate was one of Vatican II's three declarations, the other documents consisting of nine decrees and four constitutions. It was the shortest of the documents and contained few, if any, references to the debates and the rationale that had gone into its making; therefore, the changes to be brought about by the declaration on the Church's Relations with non-Christian Religions, Nostra aetate, carried implications not fully appreciated at the time.

The 1974 "Guidelines"

To flesh out these implications and ramifications, the Vatican's Commission on Interrelegious Relations with the Jews issued its Guidelines and Suggestions for Implementing the Conciliar Declaration Nostra Aetate in late 1974.[3]

The 1985 "Notes"

This was followed by that same body's Notes on the Correct Way to Present Jews and Judaism in the Teaching and Catechesis of the Roman Catholic Church in 1985. These developments were paralleled by accompanying statements from the U.S. bishops.

Nostra aetate 40 years on

The above-referenced statements by the Vatican's Commission for Interreligious Relations with the Jews, as well as other developments, including the establishment of more than two dozen centers for Christian-Jewish understanding at Catholic institutions of higher learning in the United States along with the participation by rabbis in seminarian formation training, demonstrate how the church has embraced Nostra aetate.

The significance of Nostra aetate as a new starting point in the Church's relations with Judaism, in light of the foregoing, can be appreciated from the vantage point of the passage of forty years. The U.S. Congress passed a resolution acknowledging Nostra aetate at forty,[4] and the U.S. Holocaust Memorial Museum in Washington D.C. also noted this anniversary. This is in addition to the marking of the occasion at the Vatican's Gregorian University itself and at major centers of Christian-Jewish understanding around the United States.

The Gifts and Calling of God are Irrevocable

The Vatican’s Commission for Religious Relations with Jews has released a new document exploring the unresolved theological questions at the heart of Christian-Jewish dialogue. The new document, entitled The Gifts and Calling of God are Irrevocable, marks the 50th anniversary of the ground-breaking declaration Nostra Aetate.[5]

See also

References

  1. ^ Pope Paul VI (28 October 1965). "Declaration on the relation of the church to non-christian religions — Nostra aetate". Holy See. Retrieved 25 December 2008. 
  2. ^ P. Madigan, Nostra aetate and fifty years of interfaith dialogue – changes and challenges, Journal of the Australian Catholic Historical Society 36 (2015), 179-191.
  3. ^ GUIDELINES AND SUGGESTIONS FOR IMPLEMENTING THE CONCILIAR DECLARATION "NOSTRA AETATE". Retrieved August 16, 2016
  4. ^ US House Concurrent Resolution 260 Recognizing the 40th anniversary of the Second Vatican Council's Declaration on the Relation of the Church to Non-Christian Religions, Nostra aetate, and the continuing need for mutual interreligious respect and dialogue.
  5. ^ Vatican Commission for Religious Relations with Jews (10 December 2015). "The Gifts and Calling of God are irrevocable". Holy See. Retrieved 29 December 2015. 

Bibliography

  • Pope Paul VI (28 October 1965). "Declaration on the relation of the church to non-christian religions - Nostra aetate". Holy See. Retrieved 25 December 2008. 
  • Pope Paul VI (28 October 1965). "Declaratio De Ecclesiae Habitudine Ad Religiones Non-Christianas - Nostra aetate" (in Latin). Holy See. Retrieved 25 December 2008. 
  • Akasheh, Khaled (28 June 2006). "Nostra aetate 40 Years later: 'Dialogue' Between Christians and Muslims". L'Osservatore Romano: 8. 
  • Banki, Judith (7 December 2005). "The Interfaith Story behind Nostra aetate, transcript of a talk given on the occasion of the observance of the 40th Anniversary of Nostra Aetate". United States Holocaust Memorial Museum. Archived from the original on 27 January 2008. Retrieved 26 December 2008. 
  • Bea s.j., Augustin Cardinal (1967). "The Church and the non-Christian Religions". The Way to Unity After the Council. London: G. Chapman. OCLC 956846. 
  • Serafian, Michael, The Pilgrim: Pope Paul VI, The Council and The Church in a time of decision, Farrar, Straus, New York, 1964
  • Cassidy, Edward Idris Cardinal (2005). "Section II: Interreligious Dialogue - Nostra aetate". Ecumenism and Interreligious Dialogue: Unitatis Redintegratio, Nostra Aetate. New York: Paulist Press. pp. 125–225. ISBN 0-8091-4338-0. 
  • Cunningham, Philip A. "Nostra aetate: A Catholic Act of Metanoia." (PDF). 
  • Willebrands, Johannes Cardinal (1 December 1974). "Guidelines and suggestions for implementing the conciliar declaration "Nostra Aetate" (N. 4)". Commission For Religious Relations With The Jews (Holy See). Retrieved 25 December 2008. 
  • "40th Anniversary of Nostra Aetate (A collection of resources)". Archived from the original on 31 January 2009. Retrieved 25 December 2008. 
  • US House Concurrent ResolutionRecognizing the 40th anniversary of the Second Vatican Council's Declaration on the Relation of the Church to Non-Christian Religions, Nostra Aetate, and the continuing need for mutual interreligious respect and dialogue.
  • "In Our Time". Forward. New York. 28 October 2005. Retrieved 25 December 2008. 
  • Robinson, Neal (December 1991). "Massignon, Vatican II and Islam as an Abrahamic religion". Islam and Christian-Muslim Relations. 2 (2): 182–205. doi:10.1080/09596419108720957. 
  • Rosen, Rabbi David (27 October 2005). "Nostra Aetate — Forty Years after Vatican II, Present and Future Perspectives". Commission For Religious Relations With The Jews (Holy See). 
  • Connelly, John. From Enemy to Brother : the revolution in Catholic teaching on the Jews, 1933-1965. Harvard University Press, 2012.

External links

  • (in English) Nostra aetate from the Vatican website
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