| Day 15 continued... |
| That evening, we had a lecture by Yossi Klein-Halevi on Jewish-Christian relations. Our talk was really more of a seminar, and so my notes are not very orderly and cohesive, but the subject matter and presenter were both fascinating, and I shall do my best to present what was discussed, though it may seem to jump around a bit. Reconciliation, our lecturer began, is a God-given mission for this generation�on both sides. For the first fifty years of this effort, the Christian side was the most forthcoming, and with good reason, but now it�s time for both sides to see themselves on more even footing. For many Jews, however, this is problematic; they equate Christian with Nazi, for they were raised in the same way Christians were�to fear and despise the other side. The consequences of these attitudes have not been equal because of historical context, but the attitudes have prevailed on both the Christian and Jewish side. The New Testament is often accused of being anti-Semitic, but, Mr. Klein-Halevi responds, it accurately records the way Jews really talk to Jews�it could have been lifted, he joked, from an Israeli newspaper. The irony of the story can be seen even in our lecturer�s own life: his father, who hated Christians, was saved by a Christian during the war; this man brought him food as he hid in a hole in the forest. Mr. Klein-Halevi explains that when many Jews move to Israel, they experience what he terms the shock of normalization; they, for the first time, are not an endangered, threatened minority within their country. They are not victims anymore, and thus are unable to see themselves in the classical Jewish context. What do Jews need to do to advance reconciliation? First, they need to acknowledge the changes the Church has made. Most Jews don�t know how far-reaching they are. The problem with the dialogue is one of reciprocation; it won�t be able to make much progress until Jews start to reciprocate Catholic efforts at understanding and good will, and until then, Catholics are bound to feel frustrated with their own efforts. The second thing that is difficult is the Jewish attitude towards Jesus and the New Testament. There�s a negative theology built up around Jesus as a false messiah, liar or black magician, and the historical defensiveness that created this theology is outdated. Most Jews don�t know that the Church has all but suspended proselytizing Jews; they see evangelicals and other protestant groups, and don�t distinguish between them and the Catholic Church. Jews need to appreciate what Jesus brought to the world, which, basically, was the God of Israel and the story of Israel. Jesus is actually the instrument whereby Jews have a common theological language with half the world; Christians have been like missionaries for Judaism, the more Christianity spread, so too did the name of Yahweh and the story of Israel. What do Christians need to do to advance reconciliation? First, they need to keep from despairing that the dialogue isn�t working; the more they keep their commitment to it, the more Jews will eventually reciprocate. Second, Christians need to open themselves up to the experience of Israel, not only as a political but also as a sacred entity. The return to Zion as a fulfillment of biblical prophecy after the Holocaust is an intense spiritual phenomenon. Christians and Jews need a spiritual context for understanding each other�s central religious experiences; for Christians, that�s Jesus, and for Jews it�s the concept of the Jewish people in a Jewish state. In Israel, most Christians are either Christian Zionists who think Israel can do no wrong, or liberation theologians who think Israel can do no right. An authentic Christian witness, however, would be a person who could hear both sides and be honest, not giving uncritical support and not demonizing. Long term prospects for dialogue look good, but the short term is tricky. The initial agenda of the first fifty years has been fulfilled�Vatican recognized Israel and is cleaning up anti-Semitism. But where do we go from here? The Jewish side seems to be disinterested, or seems to view dialogue as important only as a means of eliminating anti-Semitism. The Jewish constituency for dialogue is sparse, and needs to be nurtured. There is a real danger of Christians growing increasingly disheartened, and eventually leaving the dialogue. Our job, our lecturer says, is to spread the word among Jews. Historical responsibility, he maintains, is not the same as personal guilt, and Christians should not feel that they have to continually apologize. One of the best things about the Jewish-Christian dialogue is that the deeper you go into it, the more it revitalizes your own faith, whether Christian or Jewish. The current climate is one ripe for progress, because, for the first time in 2,000 years, Christians are in not only the land but also the circumstances in which Christianity was established�they are a Christian minority in a Jewish majority in the Holy Land. In America, Jews face the fear of disappearing, and thus do not have the confidence to enter into a dialogue, but here it�s different. Orthodox Jews are the natural dialogue partner for Catholics, but in America, the Jews who get involved are generally liberal/secular; when an Orthodox Jew enters the dialogue, that�s when it takes off. I hadn�t realized how much anxiety I was experiencing about this talk until Mr. Klein-Halevi actually began to speak and my anxiety was dispelled. I had expected to be given the by now really familiar list of Christian evils over the centuries, intended to make me feel guilty for things I never did and apologize for who I am and what I believe, but that�s not what he said at all. I found myself met not with accusation but with respect, and with someone who was just as interested in honest reconciliation as I was. I left this talk feeling more heartened and encouraged than I could find the words to express. I felt that I would now have the strength to continue in my own efforts�whether or not they seemed to be well received�and for this I am very grateful to Mr. Klein-Halevi. Afterwards, Father Greg, Mary James, Phyllis and I had drinks and talked in the lobby. |
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