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20
FRIDAY, SEPTEMBER 23, 1988
Intifada Affects Jewish-
Christian Relations
HAIM SHAPIRO
Special to the Jewish News
he state of relations
between Jews and
Christians, tenuous at
the best of times, is going
through a new crisis as a
result of the intifada.
Although, as if by common
consent, the nine-month-long
uprising in the territories was
never discussed in any of the
open sessions at the recent
colloquium of the Interna-
tional Conference of Chris-
tians and Jews (ICCJ) in Mon-
treal, it hung like a spectre
over the proceedings.
"I have heard people in
church circles state view-
points that hadn't been heard
in 30 to 40 years," said Dr.
John Berthrong, interfaith
dialogue secretary of the
United Church of Canada.
"The use or misuse of very
legitimate questions of
Palestinian rights has
become a handle for attacks
on the Jewish community and
the State of Israel.
"A lot of latent hostility
came out on the backs of the
Palestinians," he said. He was
nervous that the intifada was
being used to attack the Jews
of Canada.
Dr. Simon Schoon, who
heads the Association of
Christians and Jews in Hol-
land, said the intifada has af-
fected dialogue, but in ways
which are not immediately
obvious. For many years, he
said, many Dutch Christians
had seen Israel as a sort of
ideal.
"Suddenly," he said, "all
that fell down." Now, he
added, Israelis say that they
want to be treated like any
other country, but it was
Israel itself which helped
create the original image of a
country which could do no
wrong.
Jews, too, insisted in the
past that any interfaith
discussion had to include the
State of Israel, that Chris-
tians could not presume to
establish a sincere relation-
ship with Jews without tak-
ing into account Jewish feel-
ings toward the Jewish state.
"Now they say, 'Let's leave
Israel out of it " Schoon said.
On the Christian side, he
described speaking to groups
in Germany whose feeling,
spoken or implied, seemed to
be: "Now the Jews are as bad
as we are."
Father Bernard Dupuy,
former secretary of the Con-
ference of Catholic Bishops of
France, startled his listeners
T
by telling a questioner that
the time had, perhaps, come
for the Catholic Church to
take theological recognition
of the concept of the establish-
ment of Israel as "the begin-
ning of our redemption."
"If I say that the ingather-
ing is the beginning of re-
demption, then, especially
after the Shoah, this is a sign
not to despair, to have hope,"
he said. "After the Shoah we
have a responsibility to be in
solidarity with the Jewish
people and the State of
Israel."
If Jewish-Christian
dialogue has been
seen as Jewish-
Catholic dialogue,
it is not without
reason.
Referring to relations be-
tween Judaism and Chris-
tianity, he pointed out that
these are not symmetrical,
that Christianity was, in a
sense, theologically depen-
dent on Judaism, while there
was no such dependence on
the part of Judaism. More-
over, Christians had to ex-
amine their own faith in the
light of the Holocaust.
"No longer can Christians
claim that Christianity
superceded Judaism, for theo-
logical, as well as historical
reasons," he said. "After the
Shoah, we need to recognize
Israel and its spiritual ex-
istence, as well as its physical
existence."
In the past, he said, the
Church had always adopted
the way of evangelization, but
the percentage of Christians
in the world had not in-
creased over the centuries
and for that reason alone,
Christians had to question
such an approach. For Chris-
tians, he suggested, there
might be two ways, the
Jewish way and the Christian
way. This, he suggested wry-
ly, is perhaps "less scandalous
in the eyes of God than it is
for us."
If Jewish-Christian dia-
logue has been seen as
Jewish-Catholic dialogue, it is
not without reason. Since
Vatican II, the Catholic
Church has made such tre-
mendous progress that it has
all but left most of the Protes-
tant churches far behind. It is
a progress, some Protestants
have noted enviously, that
can be achieved by a church
which finds it easy to speak
with one voice.