THE DETROIT JEWISH NEWS
Vatican Catholic-Jewish Dialogue
Seen as Example for Other Faiths
By LISA
PALMIERI-BILLIG
(Copyright 1979, JTA, Inc)
ROME — The Catholic-
Jewish dialogue, dating
back to the travailed birth
on Oct. 28, 1965, of the
"Nostra Aetate" document
of the Second Ecumenical
Council, and matured after
the publication on Dec. 1,
1974, of the Catholic
"Guidelines" for imple-
menting the document, is
presently considered by the
Vatican, in its efforts to im-
prove relations with other
religions, as a shining
example to be followed.
This was made clear in an
exclusive interview with
the Jewish Telegraphic
Agency by a top Vatican of-
ficial, Msgr. Pietro Rossano,
secretary of the Secretariat
;Ar
Non-Christians.
for
Judaism, according to Ros-
sano, occupies a special
place in Catholic theology,
setting it in a closer rela-
tionship with Christianity
than other non-Christian
religions.
In fact, while contacts
with other "non-Christians"
(e.g. Islam, Buddhism, Hin-
duism and the African reli-
gions) are dealt with by the
Vatican Secretariat for
Non-Christians, the
Catholic-Jewish dialogue is
under the sole competence
of the Commission for Reli-
gious Relations With Jews,
which is joined to the Vati-
can Secretariat for promot-
ing Christian unity.
Speaking of the Vati-
can's relations with Is-
lam, Rossano expressed
his hopes that some of the
major difficulties might
be overcome by em-
phasizing those aspects
of the religious heritage
held in common by both
faiths — the concept of
one God, parts of the Bi-
ble, the veneration of
Christ and Mary.
Moreover, he said, he
hoped the Catholic-Islam
dialogue would eventu-
ally attain the same ad-
vanced levels as those al-
ready achieved by
Catholics and Jews.
The unofficial and still-
to-be revised summary of
the plenary session's dis-
cussion of the Catholic-
Islamic dialogue — consid-
ered a "working paper" —
speaks of various difficul-
ties to be overcome, neces-
sarily of a different nature
Ak from those that plagued the
beginnings of Catholic-
Jewish dialogue. Most seem
to be cettered around the ef-
fects of the explosion of Is-
lamic nationalism in var-
ious parts of the world.
According to Rossano,
this is in part a reaction to
feelings of humiliation in -
relation to Jews, Chris-
tians, Israel and the West-
ern nations. Its main
danger is considered lying
in the reversion to religious
fundamentalism in some
countries, to the revival of
ancient legal codes which
are intolerant of "different"
behavior.
Mutual dedication to
proselytism is also seen
as a danger as it was by
Jews before the publica-
tion of the Catholic
"Guidelines" which al-
layed Jewish concerns
by stating "... Lest the
witness of Catholics to
Jesus Christ should give
offense to Jews, they
must take care to live and
spread their Christian
faith while maintaining
the strictest respect for
the religious liberty in
line with the teaching of
the Second Vatican
Council ..."
But in the Catholic-
Islamic dialogue, the prob-
lem is greater because it is
two-sided: Judaism, unlike
Islamism, has not actively
sought proselytes for cen-
turies.
The greatest opening to
dialogue is perceived by the
Vatican in "enlightened in-
dividuals" of the Islamic
faith in countries "where
Islam 'is a minority reli-
gion." Catholic-Jewish
dialogue considers "joint so-
cial action" and "human
rights" of primary concern
and the Vatican hopes to
achieve the same aims with
Islam.
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