Magisterium, Second Vatican Council

Although there is still a great deal of work to be done, a better understanding of Judaism itself and its relationship to Christianity has been achieved in recent years thanks to the teaching of the Church, the study and research of scholars, and also to the beginning of dialogue. In this respect, the following facts deserve to be recalled.

It is the same God, "inspirer and author of the books of both Testaments," (Dei Verbum>, n. 16), who speaks both in the old and new Covenants.

Judaism in the time of Christ and the Apostles was a complex reality, embracing many different trends, many spiritual, religious, social and cultural values.

The Old Testament and the Jewish tradition founded upon it must not be set against the New Testament in such a way that the former seems to constitute a religion of only justice, fear and legalism, with no appeal to the love of God and neighbor (cf. Deut. 6:5, Lev. 19:18, Matt. 22:34- 40).

Jesus was born of the Jewish people, as were his Apostles and a large number of his first disciples. When he revealed himself as the Messiah and Son of God (cf. Mt. 16:16), the bearer of the new Gospel messages, he did so as the fulfilment and perfection of the earlier Revelation. And, although his teaching had a profoundly new character, Christ nevertheless, in many instances, took his stand on the teaching of the Old Testament. The New Testament is profoundly marked by its relation to the Old. As the Second Vatican Council declared: "God, the inspirer and author of the books of both Testaments, wisely arranged that the New Testament be hidden in the Old and the Old be made manifest in the New" (Dei Verbum>, n. 16). Jesus also used teaching methods similar to those employed by the rabbis of his time.

With regard to the trial and death of Jesus, the Council recalled that "what happened in his passion cannot be blamed upon all the Jews then living, without distinction, nor upon the Jews of today" (, n. 4).

The history of Judaism did not end with the destruction of Jerusalem, but rather went on to develop a religious tradition. And, although we believe that the importance and meaning of that tradition were deeply affected by the coming of Christ, it is still nonetheless rich in religious values.

With the prophets and the apostle Paul, "the Church awaits the day, known to God alone, on which all peoples will address the Lord in a single voice and 'serve him with one accord'"(Soph. 3:9) (, n. 4).

Information concerning these questions is important at all levels of Christian instruction and education. Among sources of information, special attention should be paid to the following:

catechisms and religious textbooks

history books

the mass-media (press, radio, cinema, television)

The effective use of these means presupposes the thorough formation of instructors and educators in training schools, seminaries and universities.

Research into the problems bearing on Judaism and Jewish-Christian relations will be encouraged among specialists, particularly in the fields of exegesis, theology, history and sociology. Higher institutions of Catholic research, in association if possible with other similar Christian institutions and experts, are invited to contribute to the solution of such problems. Wherever possible, chairs of Jewish studies will be created, and collaboration with Jewish scholars encouraged.