Nostra Aetate after 40 Years: A Decisive Change

Michael A. Signer
Department of Theology
University of Notre Dame

Discussion Questions:

1. According to Signer, what were the some of the historical developments that allowed for the change in the relationship between Jews and Catholics? Are there other possible reasons that can explain this phenomenon? What do you think is the most likely explanation for the increased dialogue between Catholics and Jews over the last fifty years?

2. The Church went through a process from the time of Cardinal Faulhaber until Pope John Paul II in which it began to recognize the Jewish people as still holding a covenant with God. What is the significance of this theological shift? How did it allow Catholic-Jewish dialogue to begin? As Jews, do we need to go through a similar process? What steps have we taken to achieve this?

3. How does the Catholic relationship with Judaism differ from its relationships with other religious traditions? Why is it important to understand this difference? How does it affect Catholic-Jewish relations?

4. The text of Nostra Aetate condemns all forms of anti-Semitism but does not specifically mention past persecution of Jews by members of the Church or the Holocaust. Do you think it was necessary for the document to cite specific examples? Or, as Signer points out, are such incidences included in the general censure of anti-Semitism?

5. Signer describes the joint responsibility of Christians and Jews: “First, they must become a blessing to one another—and then, they can become a blessing to all humankind.” What does it mean for Christians and Jews to become a blessing to one another? What steps must both communities take to achieve this goal? How can this blessing be expanded to all people?

6. How does “dialogue” differ from “teaching” or “preaching”? Which model should we follow in Catholic-Jewish relations? What are the benefits and drawbacks of each type of interaction? Do they lead to a different understanding of other religious communities?

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