NON-CHRISTIANS
in various newspapers. It put an end to the idea Ii
NON-CHRISTIANS
THE msTORY OF the Declaration on the Relationship of
the Church to Non-Christian Religions begins with Pope John
XXIII. He wanted the Council to make a statement on the
Jews, and he asked Cardinal Bea to see to it. Between that
beginning and the ou�come there is perhaps the most dra­
matic story of the Council. It was certainly a story of sus­
pense in the world's newspaper coverage of the Council.
Originally, the material of this Declaration was Chapter 4
in the schema of the Decree on Ecumenism. The early ma­
terial on religious freedom was contained in Chapter 5. Dur­
ing the second session of the Council, the Moderators called
for a vote on the schema's first three chapters; the other two
were held over (for lack of time, Cardinal Bea stated).
Just before that decision of the Moderators, Cardinal Bea,
on November 19, 1963, in his address to the Council intro­
ducing Chapter 4, revealed that Pope John himself had or­
dered preparation of a text concerning the Jews. Pope John
had, in fact, approved the basic lines of the document some
months before he died.
A number of bishops, before and after Cardinal Bea's talk,
urged that the topic of Catholic-Jewish relations was outsid�
the scope of the ecumenism schema. They advocated that it
should be the subject of a separate document. Some, espe­
cially patriarchs of the Eastern Churches, did not want tbe
Council to say anything about the Jews, for fear the st ate­
ment would be considered by Arab governments as a political
move favoring recognition of the State of Israel, and :
Christian minorities in Arab countries would be made to s
fer in reprisal.
During the period between the second and third sessi ons,
the secretariat headed by Cardinal Bea worked out a neW
draft on the Jews and other non-Christians. The contents bed
came known throughout the world; the text was publish
some Christians through the centuries that the Jews
"deicide" people.
When the Council Fathers returned to Rome for th1
session it was not this text that was presented to the
the new text, rejection of the charge of deicide had
peared; the section on non-Christians other than JeV\
been extended; special attention was given to Moslem
Cardinal Lienart began the discussion by insisting th
deleted passages about the Jews be restored-a rema
development, since he was the senior member of th1
ordinating Commission, that was said to have made a
changes. He was followed by a long line of cardinals
around the world who, with the exception of Cardinal
pouni, made the same request-Leger of Canada; Cm
Meyer, and Ritter of the United States; Frings of Gen
et al.
Cardinal Tappouni, speaking for himself and four
patriarchs of the East, requested that the whole Declar
be dropped, not because they disagreed with what it saic
because its adoption would impede the pastoral work Oi
Church. This final reference to political complications
lost in the tide of three days' speeches by cardinals and 1
ops who not only called for restoration of the earlier, str
er text but advocated adding to the text a statement
Would put an end to some Christians' appealing to Scrip
for justification of persecution or hatred of Jews. They c�
also for condemnation of all persecutions, and for inse]j
of a request for forgiveness from those who had t
wronged by Christian persecution. Cardinal Bea stressed
the document was entirely religious in character and had
political implications, and it was evident that the entire
cussion was religious in th.e very best sense.
In the final text, the statement on the use of Scripture ,
adopted (Article 4) and reinforced by setting forth so cit
ly the relationship of the Church with the people of the t
Testament that every pretext for discrimination was
eluded. The request for forgiveness was not forthcoming
the document; instead of looking to the past, the docum
looks forward by fostering and recommending "that mut1
Understanding and respect which is the fruit above all of bibli
and theological studies, and of brotherly dialogues."
The whole story, with its details about the week end wh
it seemed the statement on the Jews might become only o

JN-CHRISTIANs
;TORY OF the Declaration on the Relationship of
rch to Non-Christian Religions begins with Pope John
He wanted the Council to make a statement on the
td he asked Cardinal Bea to see to it. Between that
g and the ou�come there is perhaps the most dra­
)ry of the Council. It was certainly a· story of sus-
the w�rld's newspaper coverage of the Council.
ally, the material of this Declaration was Chapter 4
hema of the Decree on Ecumenism. The early ma­
religious freedom was contained in Chapter 5. Dur­
econd session of the Council, the Moderators called
e on the schema's first three chapters; the other two
l over (for lack of time, Cardinal Bea stated).
fore that decision of the Moderators, Cardinal Bea,
nber 19, 1963, in his address to the Council intro­
hapter 4, revealed that Pope John himself had or­
paration of a text concerning the Jews. Pope Joh n
LCt, approved the basic lines of the document some
�fore he died.
>er of bishops, before and after Cardinal Bea's talk,
: the topic of Catholic-Jewish relations was outside
of the ecumenism schema. They advocated that it
the subject of a. separate document. Some, espe-
iarchs of the Eastern Churches, did not want the
say anything about the Jews, for fear the state­
d be considered by Arab governments as a political
ring recognidon of the State of Israel, and the
oinorities in Arab countries would be made to suf­
:al.
:he period between the second and third sessions,
riat headed by Cardinal Bea worked out a new
e Jews and other non-Christians. The contents he­
n throughout the world; the text was published
?JON-CHRISTIANS 657
iJl various newspapers. It put an end to the idea held by
some Christians through the centuries that the Jews were a
''deicide" people.
When the Council Fathers returned to Rome for the third
session it was not this text that was presented to them. In
the new text, rejection of the charge of deicide had disap­
peared; the section on non-Christians other than Jews had
been extended; special attention was given to Moslems.
Cardinal Lienart began the discussion by insisting that the
deleted passages about the Jews be restored-a remarkable
development, since he was the senior member of the Co­
ordinating Commission that was said to have made all the
changes. He was followed by a long line of cardinals from
around the world who, with the exception of Cardinal Tap­
pouni, made the same request-Leger of Canada; Cushing,
Meyer, and Ritter of the United States; Frings of Germany;
et al.
Cardinal Tappouni, speaking for himself and four other
patriarchs of the East, requested that the whole Declaration
be dropped, not because they disagreed with what it said but
because its adoption would impede the pastoral work of the
Church. This final reference to political complications was
lost in the tide of three days' speeches by cardinals and bish­
ops who not only called for restoration of the earlier, strong­
er text but advocated adding to the text a statement that
would put an end to some Christians' appealing to Scripture
for justification of persecution or hatr�d of Jews. Th�y ca�ed
also for condemnation of all persecutions, and for msert1on
of a request for forgiveness from those who had been
wronged by Christian persecution. Cardinal Bea stressed that
the document was entirely religious in character and had no
political implications, and it was evident that the entire dis-
cussion was religious in tae very best sense.
In the final text, the statement on the use of Scripture was
adopted (Article 4) and reinforced by setting forth so clear­
ly the relationship of the Church with the people of the Old
Testament that every pretext for discrimination was ex­
cluded. The request for forgiveness was not forthcoming in
the document; instead of looking to the past, the document
looks forward by fostering and recommending "that mutual
understanding and respect which is the fruit above all of biblical
and theological studies, and of brotherly dialogues."
The whole story, with its details about the week end when
it seemed the statement on the Jews might become only one
6S8 THE DOCUMENTS OF VATICAN II NON-CHRISTIANS

sentence, and some newspapers carried headlines announcing "come to grips with essential questions raised
that the whole Declaration had been shelved, would take ligions" and "confined itself to making polite ren
many pages in a history of the Council. Suffice it to say here them. Perhaps many readers will find this section
that in the important voting on the sections of the document laration rather general and abstruse. However, �
in October, 1965, there were 2,080 Fathers voting on the cal perspective can be provided by the recollecti
proposition that the Jews are not to be regarded as repudiated the first time an Ecumenical Council has expre�
or cursed by God. There were 1,821 affirmative, 245 open approach to the other great faiths of the �
negative, and 14 invalid votes. One may perhaps legitimately ROBERTA. (
add to this summary that on the proposition concerning uni­
versal brotherhood and exclusion of all discrimination (Ar­
ticle 5) there were 2,128 votes cast: 2,064 affirmative, 58
negative, and 6 invalid.
It has often been said, and rightly so, that if the present
document had not been preceded by the earlier one, it would
have been universally welcomed as one of the most impor­
tant advances of the Council. The document certainly ends a
sad chapter in Christian history.
Because of the history of its origins, one begins a study of
this document with concentration on the part about the Jews.
But in--.the final version that part forms only two-fifths of the
text, and it is not what one encounters first.
Bishops from the whole world, meeting together and
learning the full scope of the Church's concerns, had their
horizons considerably widened. The bishops of Europe had
some experience of what Cardinal Bea touched upon when
he admitted in an address to the Council that anti-Jewish
ideas in Christian history had helped Nazism. Bishops from
heavily Jewish parts of the United States were proximately
aware of the need to clarify true Christian attitudes toward
Jews. The bishops of the most populous parts of the world,
however, where Jews are few, presented their preoccupations
with other great religions. The result was a world-wide view,
with hitherto unheard-of serene outlook.
Some bishops objected: the resulting text would weaken
the difference between Catholicism and all other religions,
thus leading to indifferentism and the discouraging of mis­
sionary vocations. The great majority saw it otherwise, and
it was so decreed. Now, in this historic document, the Church
affirms that all peoples of the earth with their various �e­
ligions form one community; the Church respects the sptr·
itual, moral, and cultural values of Hinduism, Buddhism, and
Islam. A few, like Dr. W. A. Visser 't Hooft, general secre­
tary of the World Council of Churches, have found this part
of the document "very, very weak" because it failed to
 THE DOCUMENTS OF VATICAN II NON-CHRISTIANS 659

and some newspapers carried headlines announcing ''come to grips with essential questions raised by these re­
whole Declaration had been shelved, would take ligions" and "confined itself to making polite remarks" about
ges in a history of the Council. Suffice it to say here them. Perhaps many readers will find this section of the Dec­
1e important voting on the sections of the document laration rather general and abstruse. However, some histori­
·er, 1965, there were 2,080 Fathers voting on the cal perspective can be provided by the recollection that it is
m that the Jews are not to be regarded as repudiated the first time an Ecumenical Council has expressed such an
:d by God. There were 1,821 affirmative, 245 open approach to the other great faiths of the world.
and 14 invalid votes. One may perhaps legitimately ROBERT A. GRAHAM, S.J.
ris summary that on the proposition concerning uni­
otherhood and exclusion of all discrimination (Ar.
there were 2,128 votes cast: 2,064 affirmative, 58
and 6 invalid.
often been said, and rightly so, that if the present
t had not been preceded by the earlier one, it would
n universally welcomed as one of the most impor­
mces of the Council. The document certainly ends a
ter in Christian history.
:e of the history of its origins, one begins a study of
ment with concentration on the part about the Jews.
.e final version that part forms only two-fifths of the
it is not what one encounters first.
s from the whole world, meeting together and
the full scope of the Church's concerns, had their
considerably widened. The bishops of Europe had
>erience of what Cardinal Bea touched upon when
ted in an address to the Council that anti-Jewish
Christian history had helped Nazism. Bishops from
ewish parts of the United States were proximately
the need to clarify true Christian attitudes toward
e bishops of the most populous parts of the world,
where Jews are few, presented their preoccupations
:r great religions. The result was a world-wide view,
erto unheard-of serene outlook.
bishops objected: the resulting text would weaken
�ence between Catholicism and all other religions,
ing to indifferentism and the discouraging of mis­
·ocations. The great majority saw it otherwise, and
decreed. Now, in this historic document, the Church
iat all peoples of the earth with their various re­
,rm one community; the Church respects the spir­
�al, and cultural values of Hinduism, Buddhism, and
few, like Dr. W. A. Visser 't Hooft, general secre­
te World Council of Churches, have found this part
.ocument "very, very weak" because it failed to
Declaration on fhe
Relationship of the Church
to Non-Christian Religions
PAUL, BISHOP
SERVANT OF TIIE SERVANTS OF Goo
TOGETHER WITH THE FATHERS OF THE SACRED COUNCIL
FOR EVERLASTING MEMORY
1. In our times, when every day men are being drawn closer
together and the ties between various peoples are being
multiplied, the Church is giving deeper study to her relation­
ship with non-Christian religions. 1 In her task of fostering
unity and love among men, and even among nations, she
gives primary consideration in this document to what hwna_n
beings have in common2 and to what promotes fellowship
among them.
For all peoples comprise a single community,3 and have a
1. Originally a chapter in the schema on the Decree on Ecumenism, �
e
material grew into this separate document. Pope Paul prepared for �;
plementation of the Decree by setting up on May 17, 1964, a secretana
for development of relations with non-Christian religions, beaded by P ao;
Cardinal Marena. The Secretariat for Non-Christian Religions bas
episcopal committee of bishops from all parts of the world, consu1tors ill
Rome, and consultors throughout the world, including laymen. The secretard
fat's aims are to create a climate of cordiality between Christians
followers of other religions; to dissipate prejudice and ignorance espec1
among Catholics, and to establish fruitful contact with members of O
t�
_an
e
religions concerning questions of common interest.
·.,e
2. The stress on what men have in common was one of Pope Jobn's operatl
principles. As he often made clear, ,this approach does not deny or negl
eet
differences; it simply gives primary consideration-as thisDeclaration saYS-
to common goals and interests.
3. The solidarity of mankind was another of Pope John's operative prinClpleS'
NON-CHRISTIANS
single origin, since God made the whole race c
over the entire face of the earth (cf. Acts 17:2
is their final goal: God. His providence, His n
of goodness, and His saving designs extend to
Wis. 8:1; Acts 14:17; Rom. 2:6-7; 1 Tim. 2:4
day when the elect will be united in that Holy
with the splendor of God, where the nations will
light (cf. Apoc. 21:23 f.).4
Men look to the various religions for answers 1
found mysteries of the human condition which,
as in olden times, deeply stir the human heart
man?5 What is the meaning and the purpose
What is goodness and what is sin? What gives
sorrows and to what intent? Where lies the path
piness? What is the truth about death, judgment,
tion beyond the grave? What, finally, is that t
unutterable mystery which engulfs our being, and
take our rise, and whither our journey leads us
2. From ancient times down to the present, there
among diverse peoples a certain perception of
power which hovers over the course of things ai
events of human life;6 at times, indeed, recogni
found of a Supreme Divinity and of a Supreme
Such a perception and such a recognition instill
these peoples with a profound religious sen�
bound up with cultural advancement have struggl
to- these same questions with more refined cone!
lllore highly developed language.
Thus in Hinduism men contemplate the divine 1
express it through an unspent fruitfulness of
through searching philosophical inquiry.7 They s
from the anguish of our condition through ascetic
evident from the very beginning of his pontificate and in bis
l'be teaching of thi s sentence of the Declaration has a detailed h
•tatements running back for decades.
4. The theme of light connects this document with the great C
the Cburoh, Lumen Gentium (Light of the World).
3-
to
These questions outline a number of the basic, common int
inthe opening paragraph of the Decbµ·ation.
6. The Declaration now considers a most basic and fundam
interest of men. It speaks in the widest possible terms.
7. wJ
The Declaration selects certain key elements of Hinduism
ing the impossible task of describing in a short space the com
lifu.duism, the distinctions between Vedanta (scriptures) and F
Bacred books), the six philosophical systems, the innumerable
Mention might have been made of the similarities betwe<

;ition on fhe
nship of the Church
�-Christian Religions
HE SERVANTS OF GOD
rm THE FATHERS OF THE SACRED CoUNCIL
rING MEMORY
�, when every day men are being drawn clo�er
the ties between various peoples are b�mg
to her relatt n­
! Chur ch is giving deeper study � these peoples with a profound religious sense. Religions
n-Christian religions.1 In her task of _fostermg
ve among men, and even among nations, she
- consideration in this document to what human
in common2 and to what promotes fellowship
,ples comprise a single community,3 and have a
chapter in the schema on the Decree on Ecumenism, �e
nto this separate document. Pope Paul prepared for � -
the Decree by setting up on May 17, 1964, a secretanat
of relations with non-Christian re� ions, h� �ed by Paolo
_ 1tatements running back for decades.
la The Secretariat for Non-Christian Religions has �
ittee of bishops from all parts of the world, consultors m
iultors throughout the world, including laymen. �e . secretar
d 5. These questions outline a number of the basic, common interests referred
to create a climate of cor��ty betw� n Christians an
_ to in the opening paragraph of the Decl�ation.
ier religions, to dissipate preJudice an� ignorance especially
3 and to establish fruitful contact with members of other
Jing questions of common interest.
what men have in common was one of Pope John's opera ti
gl C:
.e often made clear, 1this appr? ach does not deny �r ne
. Hinduism, the distinctions between Vedanta (scriptures) and Puranas (lesser
imply gives primary consideration-as this Declaration say&-
lls and interests. . ft
. • 1 ..a.
, of mankind was another of Pope John's operative poncl.....-.
t-iON-CHRISTIANS 661
single origin, since God made the whole race of men dwell
0ver the entire face of the earth (cf. Acts 17:26). One also
js their final goal: God. His providence, His manifestations
of goodness, and His saving designs extend to all men (cf.
\Vis. 8: 1; Acts 14: 17; Rom. 2: 6-7; 1 Tim. 2: 4) against the
daY when the elect will be united in that Holy City ablaze
with the splendor of God, where the nations will walk in His
tight (cf. Apoc. 21:23 f.).4
Men look to the various religions for answers to those pro­
found mysteries of the human condition which, today even
as in olden times, deeply stir the human heart: What is a
JJ].an?5 What is the meaning and the purpose of our life?
What is goodness and what is sin? What gives rise to our
sorrows and to what intent? Where lies the path to true hap­
piness? What is the truth about death, judgment, and retribu­
tion beyond the grave? What, finally, is that ultimate and
unutterable mystery which engulfs our being, and whence we
take our rise, and whither our journey leads us?
2. From ancient times down to the present, there has existed
among diverse peoples a certain perception of that hidden
power which hovers over the course of things and over the
events of hum.an life;6 at times, indeed, recognition can be
found of a Supreme Divinity and of a Supreme Father too.
Such a perception and such a recognition instill the lives of
bound up with cultural advancement have struggled to reply
to these same questions with more refined concepts and in
more highly developed language.
Thus in Hinduism men contemplate the divine mystery and
express it through an unspent fruitfulness of myths and
through searching philosophical inquiry. 7 They seek release
from the anguish of our condition through ascetical practices
mdent from the very beginning of bis pontificate and fn bis first encyclical.
The teaching of this sentence of the Declaration has a detailed history in papal
4. The theme of light connects this document with the great Constitution on
the Church, Lumen Gentium (Light of the World).
6. The Declaration now considers a most basic and fundamental common
Interest of men. It speaks in the widest possible terms.
7. The Declaration selects certain key elements of Hinduism without attempt­
Ing the impossible task of describing in a short space the complex nature of
18Cred books), the six philosophical systems, the innumerable sects, etc.
Mention might have been made of the similarities between Hindu and
662 THE DOCUMENTS OF VATICA N 11
or deep meditation or a loving, trusting flight toward God.
Buddhism in its multiple forms acknowledges the radical
insufficiency of this shifting world.8 It teaches a path by
which men, in a devout and confident spirit, can either reach
a state of absolute freedom or attain supreme enlightenment
by their own efforts or by higher assistance.
Likewise, other religions to be found everywhere9 strive
variously to answer the restless searchings of the human
heart10 by proposing ''ways," which consist of teachings,
rules of life, and sacred ceremonies.
The Catholic Church rejects nothing which is true and holy
in these religions. 11 She looks with sincere respect upon
those ways of conduct and of life, those rules and teachings
which, though differing in many particulars from what she
holds and sets forth, nevertheless often reflect a ray of that
Truth which enlightens all men. Indeed, she proclaims and
mus_t ever proclaim Christ, "the way, the truth, and the life"
(John 14:6), in whom men find the fullness of religious life,
and in whom God has reconciled all things to Himself (cf.
2 Cor. 5:18-19).
The Church therefore has this exhortation for her sons:
prudently and lovingly,12 through dialogue and collaboration
Christian belief&-e.g., the concept of God's appearance on earth; the concept
of grace; sacraments; and similarities between the Christian Trinity and the
Hindu ultimate reality-but all this, it was legitimately felt, could be left to the
work of dialogue that is endorsed and com.mended at the end of the Article,
8. As with Hinduism, so with Buddhism-a whole library of knowledge opens
up at the mention of the word. Instead of attempting to give detailed sum·
maries of the common areas of interest, the Declaration touches on general
themes and leaves the rest to development in competent dialogue.
9. Bishops from Africa, and scholars of religion like Franziskus Cardinal
Koenig, Archbishop of Vienna, asked that mention be made of a number
of religions in Africa, etc. It was decided, however, to keep to the traditio�al
idea of the great religions in the world (Hinduism, Buddhism, Judaism, c�­
tianity, Islam), giving these explicit mention and referring to all the others iD
this general summary.
10. The reader of Christian classics will discern here an echo of the fam01;18
sentence in St. Augustine's Confessions: "Our hearts are restless and they wil
not rest until they rest in Thee."
11. This paragraph presents an understanding that is traditional in the Cath�liC
Church. One recalls, for example, Justin Martyr in the early Church attributtn
all the truths in non-Christian religions to the Word of God who enlight:
every man who enters into this world-a concept found at the beginning of
Gospel according to John. Through the centuries, however, missionari es of ten
adopted the attitude that non-Christian religions were simply the work :
Satan and the missionaries' task was to convert from error to knowledge
the truth. This Declaration marks an authoritative change in approach. N�W
for the first time, there is recognition of other religions as entities with whi
the· Church can and should enter into dialogue.
12. The Declaration gives a good example of prudence in putting aside, f�
the moment, elements in non-Christian religions that are repugnan:ii e
Christians (idolatry, etc.) to focus on the spiritual and moral goods. Also,
NON-CHRISTIANS
with the followers of other religions, and in witness
tian faith and life, acknowledge, preserve, and pro
spiritual and moral goods found among these meJJ
as the values in their society and culture.
3. Upon the Moslems, too, the Church looks with
They adore one God, living and enduring, merciful
powerful, Maker of heaven and earth14 and Speake
They strive to submit wholeheartedly even to His i1
decrees, just as did Abraham, with whom the Islami
pleased to associate itself. Though they do not ac:k
Jesus as God, they revere Him as a prophet. They a
Mary, His virgin mother; at times they call on her,
devotion. In addition they await the day of judgm
God will give each man his due after raising him
sequently, they prize the moral life, and give worshi
especially through prayer, almsgiving, and fasting.
Although in the course of the centuries many qm
hostilities have arisen between Christians and Mos]
most sacred Synod urges all to forget the past and
sincerely for mutual understanding. On behalf of
kind, let them make common cause of safeguar
fostering social justice, moral values, peace, and fr
4. As this sacred Synod searches into the myste1
Church, it recalls the spiritual bond linking the peo1
New Covenant with Abraham's stock. 15
ls here no undignified breastbeating, no protestation that Catholi
. res ponsible for unfortunate episodes in history, no exaggerated e
-all of which would not have provided a good basis for pe
dialogue.
13. Students of the history of relations between Christians and 1\.
find this section a remarkable change in the Church's approach.
inevitably of the Crusades (but note that there were Moslem crusa
as Christian). Those were ideological wars. This Council, as it
l Clear in the Pastoral Constitution on the Church in the Moc
\lVants to disassociate itself from war.
.
Many readers will no doubt find it surprising to see how muc
g &nd Moslems actually have in _common in their beliefs. Many Clu
s thought of Moslems as fanatical followers of a religion of power an
sexually excessive (polygamy, ideas about heaven), etc.
e
14. Cf. St. Gregory VII, letter XXI to Anzir (Nacir), King of
0 1,. The Declaration, in taking up the topic of the relationsl:
0 Christianity and Judaism, begins- on a positive note. It probes to
, \lVhat the two religions have in common: fatherhood in Abrah�
ch &nd in the acknowledgments of the following paragraphs, the
Presents an authentic tradition of the Church rooted in sacre
r
!esides this section of the Declaration. the Dogmatic Constitutim
o L\.evelation is vital to the dialogue with Jews recommended in th
er this Article.
662 THE DOCUMENTS OF VATICAN l
l
or deep meditation or a loving, trusting flight towa r�
Buddhism in its multiple forms acknowledges the radj d.
0
insufficiency of this shifting world.8 It teaches a path �al
which men, in a devout and confident spirit, can either real
a state of absolute freedom or attain supreme enlighten.rnenc
by their own efforts or by higher assistance. t 3. Upon the Moslems, too, the Church looks with esteem.13
Likewise, other religions to be found everywhere9 striv
variously to answer the restless searchings of the hn.rn e
heart10 by proposing ''ways," which ·consist of teachings, an
rules of life, and sacred ceremonies.
The Catholic Church rejects nothing which is true and hol
in these religions. 11 She looks with sincere respect upo!
those ways of conduct and of life, those rules and teachings
which, though differing in many particulars from what she
holds and sets forth, nevertheless often reflect a ray of tha t
Tr uth which enlightens all men. Indeed, she proclaims and
mus_t ever proclaim Christ, "the way, the truth, and the life"
(John 14:6), in whom men find the fullness of religious life
and in whom God has reconciled all things to Himself (d
2 Cor. 5:18-19).
The Church therefore has this exhortation for her sons•
prudently and lovingly,12 through dialogue and collaboratio�
Christian beliefs--e.g., the concept of God's appearance on earth; the concept
of grace; sacraments; and similarities between the Christian Trinity and the
Hindu ultimate reality-but all this, it was legitimately felt, could be left to the
work of dialogue that is endorsed and commended at the end of the Article
8. As with Hinduism, so with Buddhism-a whole library of knowledge opem
up at the mention of the word. Instead of attempting to give detailed sum.
maries of the common areas of interest, the Declaration touches on general
themes and leaves the rest to development in competent dialogue.
9. Bishops from Africa, and scholars of religion like Franziskus Cardinal
Koenig, Archbishop of Vienna, asked that mention be made of a number
of religions in Africa, etc. It was decided, however, to keep to the traditional
idea of the great religions in the world (Hinduism, Buddhism, Judaism, Chris­
tianity, Islam), giving these explicit mention and referring to all the others in
this general summary.
1 O. The reader of Christian classics will discern here an echo of the famous
sentence in St. Augustine's Confessions: "Our hearts are restless and they will
not rest until they rest in Thee."
11. This paragraph presents an understanding that is traditional in the Catholic
Church. One recalls, for example, Justin Martyr in the early Church attributing
all the truths in non-Christian religions to the Word of God who enlightens
every man who enters into this world-a concept found at the beginning of the
Gospel according to John. Through the centuries, however, missionaries often
adopted the attitude that non-Christian religions were simply the work of
Satan and the missionaries' task was to convert from error to knowledge of
the truth. This Declaration marks an authoritative change in approach. Now,
for the first time, there is recognition of other religions as entities with which
:he· Church can and should enter into dialogue.
l2. The Declaration gives a good example of prudence in putting aside, for
he moment, elements in non-Christian religions that are repugnant to
:::hristians (idolatry, etc.) to focus on the spiritual and moral goods. Also, there
663
�th the followers of other religions, and in witness of Chris­
tian faith and life, acknowledge, preserve, and promote the
sp iritual and moral goods found among these men, as well
as the values in their society and culture.
fhey adore one God, living and enduring, merciful and all­
powerful, Maker of heaven and earth14 and Speaker to men.
fhey strive to submit wholeheartedly even to His inscrutable
decrees, just as did Abraham, with whom the Islamic faith is
pleased to associate itself. Though they do not acknowledge
Jesus as God, they revere Him as a prophet. They also honor
fdary, His virgin mother; at times they call on her, too, with
devotion. In addition they await the day of judgment when
God will give each man his due after raising him up. Con­
sequently, they prize the moral life, and give worship to God
especially through prayer, almsgiving, and fasting.
Although in the course of the centuries many quarrels and
hostilities have arisen between Christians and Moslems, this
JllOSt sacred Synod urges all to forget the past and to strive
sincerely for mutual understanding. On behalf of all man­
kind, let them make common cause of safeguarding and
fostering social justice, moral values, peace, and freedom.
4. As this sacred Synod searches into the mystery of the
Church, it recalls the spiritual bond linking the people of the
New Covenant with Abraham's stock.Hi
ls here no undignified breastbeating, no protestation that Catholics were not
responsible for unfortunate episodes in history, no exaggerated emotionalism
-all of which would not have provided a good basis for persevering in
dialogue.
13. Students of the history of relations between Christians and Moslems will
find this section a remarkable change in the Church's approach. One thinks
inevitably of the Crusades (but note that there were Moslem crusaders as well
as Christian). Those were ideological wars. This Council, as it also makes
clear in the Pastoral Constitution on the Church in the Modem World,
wants to disassociate itself from war.
Many readers will no doubt find it surprising to see how much Christians
and Moslems actually have in .common in their beliefs. Many Christians have
thought of Moslems as fanatical followers of a religion of power and ignorance,
sexually excessive ( polygamy, ideas about heaven), etc.
14. Cf. St. Gregory VII, letter XXI to Anzir (Nacir), King of Mauretania.
15. The Declaration, in taking up the topic of the relationship between
Christianity and Judaism, begins- on a positive note. It probes to the root of
what the two religions have in common: fatherhood in Abraham. In this,
and in the acknowledgments of the following paragraphs, the Declaration
presents an authentic tradition of the Church rooted in sacred Scripture.
Besides this section of the Declaration, the Dogmatic Constitution on Divine
Revelation is vital to the dialogue with Jews recommended in the middle of
this Article.
664 THE DOCUMENTS OF VATICAN II
For the Church of Christ acknowledges that, according to
the mystery of God's saving design, the beginnings of her
faith and her election are already found among the patri­
archs, Mases, and the prophets. She professes that all who
believe in Christ, Abraham's sons according to faith (cf.
Gal. 3 :7), are included in the same patriarch's call, and like­
wise that the salvation of the Church was mystically fore­
shadowed by the chosen people's exodus from the land of
bondage.
The Church, therefore, cannot forget that she received the
revelation of the Old Testament through the people with
whom God in his inexpressible mercy deigned to establish the
Ancient Covenant. Nor can she forget that she draws suste­
nance from the root of that good olive tree onto which have
been grafted the wild olive branches of the Gentiles (cf.
Rom. 11:17-24). Indeed, the Church believes that by His
cross Christ, our Peace, reconciled Jew and Gentile, making
them both one in Himself (cf. Eph. 2:14-16).16
Also, the Church ever keeps in mind the words of the
Apostle about his kinsmen, "who have the adoption as sons,
and the glory and the covenant and the legislation and the
worship and the promises; who have the fathers, and from
whom is Christ according to the flesh" (Rom. 9:4-5), the
son of the Virgin Mary. The Church recalls too that from
the Jewish people sprang the apostles, her foundation stones and
pillars, as well as most of the early disciples who proclaimed
Christ to the world.
As holy Scripture testifies, Jerusalem did not recognize �e
time of her visitation (cf. Lk. 19:44), nor did the Jews in
large number accept the gospel; indeed, not a few oppose d
the spreading of it (cf. Rom. ll:28).17 Nevertheless, ac­
cording to the Apostle, the Jews still remain most dear to
God because of their fathers, for He does not repent of the
gifts He makes nor of the calls He issues (cf. Rom. 11:28-
29).18 In company with the prophets and the same Apostle,
s
16. In practice, at various times in the history of the Church, the fa� et
forth in this Article have been neglected or obscured by some CbriStiaJlS:
s
Here the Church proclaims her unity with the chosen people of the Old Te :.
ment. This, therefore, and not any other, is the authentic and approved tra
tion.
the
17. was felt necessary by some of the Council Fathers to indicate
It
118
opposition to Christianity on the part of some Jews, a fact that, aino ell
other things, partly explains the subsequent history of tension betwJ 11
0
Christianity and Judaism. The next two sentences of the Declara
present the Church's official attitude toward this fact.
18. Cf. "Dogmatic Constitution "Lumen Gentium.'' AAS 57, 1965, p. 20.
NON-CHRISTIANS
the Church awaits that day, known to God
all peoples will address the Lord in a single
him with one accord"· (Soph. 3:9; cf. Is.
Rom. 11:11-32).19
Since the spiritual patrimony common t
Jews is thus so great, this sacred Synod wis
recommend that mutual20 understanding ai
is the fruit above all of biblical and theologic
brotherly dialogues. 21
True, authorities of the Jews and those "
lead pressed for the death of Christ (cf.
19. A reference to "conversion" of the Jews was rem
version of this Declaration, because many Council Fa
appropriate in a document striving to establish commo
first. The sentence as it now stands presents a summary 1
-ings. ("With one accord" is the RSV and CCD translatior
The Latin text, quoting the Vulgate, says literally: "with
20. The word "mutual" indicates that the Council hop
munication; the Council Fathers here take an initiative
on Ecumenism urges Catholics to take the initiative in 1
with other Christians) and hope for a response. The w
presses the request of Cardinal Ruffini. Archbishop of Pa
should love Jews, and Jews should declare they will not
he asked that certain passages in the Talmud be con
Pope John's deletion of a word from the Good Fri
and Pope Paul's extensive revision of the prayer (now "1
of "For the Conversion of the Jews," etc.) were steps
mutual understanding and respect. Jules Isaac has rela·
sentations made by him in a private audience in 1949,
a similar step in this direction in the Good Friday litu
Also, on the day this Declaration was promulgated,
Rites issued a decree banning further veneration of Sim!
boy allegedly murdered by Jews in 147!J in order that his i
be used in the synagogue during the Pasch. Investigat
Simon was probably killed by non-Jews who tried to l
community for the crime.
21. The Declaration endorses and promotes dialogue bet
Jews, just as the Decree on Ecumenism endorses anc
between the separated Christian groups. On Oct. 1, 1S
announced that the Catholic bishops of the United Stat
commission to discover ways to further the di alogue.
22. Some biblical scholars among the Council Fathers p1
the record a reference to the Gospel accounts that n
Jewish leaders in the arrest and death of Christ. This invo
been a basic element in the thesis that the Jewish people
of the death of Jesus-a thesis held, and pushed to varic
some Christians from early times to the present. In wh
Second Vatican Council repudiates the thesis and its con
The Council has been accused by some (who should
of "playing God" and "absolving," "forgiving," or "exon1
guilt for the crucifixion, and these terms were used in
describing this section of the Declaration. In fact, ;
repudiates the notion of a collective Jewish guilt, and
to elimi..Qate false views that in the past have caused Jc
crimination and suffering. The element of forgiveness w
earlier by Him who said: "Father, forgive them, for they
do."
 THE DOCUMENTS OF VATICAN II
he Church of Christ acknowledges that, according to
itery of God's saving design, the beginnings of her
.d her election are already found among the patn.
if0ses, and the prophets. She professes that all who
in Christ, Abraham's sons according to faith (cf.
'), are included in the same patriarch's call, and like­
it the salvation of the Church was mystically fo re­
d by the chosen people's exodus from the land of
�hurch, therefore, cannot forget that she received the
n of the Old Testament through the people With
rod in his inexpressible mercy deigned to establish the
Covenant. Nor can she forget that she draws suste­
om the root of that good olive tree onto which have
lfted the wild olive branches of the Gentiles (cf.
L:17-24). Indeed, the Church believes that by His
lrist, our Peace, reconciled Jew and Gentile, making
1th one in Himself (cf. Eph. 2:14-16).16
the Church ever keeps in mind the words of the
about his kinsmen, "who have the adoption as sons,
glory and the covenant and the legislation and the
and the promises; who have the fathers, and from
Christ according to the flesh" (Rom. 9:4-5), the
Ile Virgin Mary. The Church recalls too that from
h people sprang the apostles, her foundation stones and
3 well as most of the early disciples who proclaimed
the world.
y Scripture testifies, Jerusalem did not recognize the
her visitation (cf. Lk. 19:44), nor did the Jews in
nber accept the gospel; indeed, not a few opposed
a.ding of it (cf. Rom. 11:28).17 Nevertheless, ac­
:o the Apostle, the Jews still remain most dear to
mse of their fathers, for He does not repent of the
makes nor of the calls He issues (cf. Rom. 11:28-
company with the prophets and the same Apostle,
tice, at various times in the history of the Church, the facts set
is Article have been neglected or obscured by some Christians.
1urch proclaims her unity with the chosen people of the Old Testa­
therefore, and not any other, is the authentic and approved tradi-
felt necessary by some of the Council Fathers to indicate the
to Christianity on the part of some Jews, a fact that, among
s, partly explains the subsequent history of tension between
and Judaism. The next two sentences of the Declaration
Church's official attitude toward this fact.
rmatic Constitution "Lumen Gentium," A.AS 57, 1965, p. 20.
NON-CHRISTIANS 665
the Church awaits that 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; cf. Is. 66:23; Ps. 65:4;
Rom. 11:11-32).19
Since the spiritual patrimony common to Christians and
Jews is thus so great, this sacred Synod wishes to foster and
recommend that mutua120 understanding and respect which
is the fruit above all of biblical and theological studies, and of
brotherly dialogues. 21
True, authorities of the Jews and those who followed their
lead pressed for the death of Christ (cf. Jn. 19:6);22 still,
19. A reference to "conversion" of the Jews was removed from an earlier
version of this Declaration, because many Council Fathers felt it was not
appropriate in a document striving to establish common goals and interests
first. The sentence as it now stands presents a summary of biblical understand­
-ings. ("With one accord" is the RSV and CCD translation of Soph. [Zech.] 3 :9.
The Latin text, quoting the Vulgate, says literally: "with one shoulder."-Ed.)
20. The word "mutual" indicates that the Council hopes for two-way com­
munication; the Council Fathers here take an initiative (just as the Decree
on Ecumenism urges Catholics to take the initiative in proposals for dialogue
with other Christians) and hope for a response. The word also tactfully ex­
presses the request of Cardinal Ruffini, Archbishop of Palermo, that Christians
should love Jews, and Jews should declare they will not hate Christians (and
he asked that certain passages in the Talmud be corrected).
Pope John's deletion of a word from the Good Friday prayer for Jews
and Pope Paul's extensive revision of the prayer (now "For the Jews" instead
of "For the Conversion of the Jews," etc.) were steps in the direction of
mutual understanding and respect. Jules Isaac has related that, after repre­
sentations made by him in a private audience in 1949, Pope Pius XII made
a similar step in this direction in the Good Friday liturgy.
Also, on the day this Declaration was promulgated, the Congregation of
Rites issued a decree banning further veneration of Simon of Trent, a small
boy allegedly murdered by Jews in 147!J in order that his Christian blood might
be used in the synagogue during the Pasch. Investigation had shown that
Simon was probably killed by non-Jews who tried to blame Trent's Jewish
community for the crime.
21. The Declaration endorses and promotes dialogue between Christians and
Jews, just as the Decree on Ecumenism endorses and promotes dialogue
between the separated Christian groups. On Oct. 1, 1%5, in Rome, it was
announced that the Catholic bishops of the United States had established a
commission to discover ways to further the dialogue.
22. Some biblical scholars among the Council Fathers pressed for having on
the record a reference to the Gospel accounts that relate involvement of
Jewish leaders in the arrest and death of Christ. This involvement has, in fact,
been a basic element in the thesis that the Jewish people therefore were guilty
of the death of Jesus-a thesis held, and pushed to various consequences, by
some Christians from early times to the present. In what follows here, the
Second Vatican Council repudiates the thesis and its consequences.
The Council has been accused by some (who should have known better)
of "playing God" and "absolving," "forgiving," or "exonerating" the Jews of
guilt for the crucifixion, and these terms were used in newspaper headlines
describing this section of the Declaration. In fact, the Council simply
repudiates the notion of a collective Jewish guilt, and instructs Catholics
to eliminate false views that in the past have caused Jews to undergo dis­
crimination and suffering. The element of forgiveness was capably handled
earlier by Him who said: "Father, forgive them, for they know not what they
do."
666 THE DOCUMENTS OF VATICAN II NON-CHRISTIANS

what happened in His passion cannot be blamed upon all the and displays of anti-Semitism directed agaiJ
Jews then living, without distinction, nor upon the Jews of any time and from any source.2s
today. Although the Church is the new people of God, the Besides, as the Church has always held a
Jews should not be presented as repudiated or cursed by hold, Christ in His boundless love freely und
God,23 as if such views followed from the holy Scriptures.24 sion and death because of the sins of all r
All should take pains, then, lest in catechetical instruction might attain salvation.29 It is, therefore, ti
and in the preaching of God's Word they teach anything out Church's preaching to proclaim the cross c
of harmony with the truth of the gospel and the spirit of sign of God's all-embracing love and as th,
Christ.25 which every grace flows.
The Church repudiates26 all persecutions against any man.
Moreover, mindful of her common patrimony with the Jews, 5. We cannot in truthfulness call upon that
and motivated by the gospel's spiritual love and by no politi­ Father of all if we refuse to act in a broth«
certain men,30 created though they be to
cal considerations, she deplores27 the hatred, persecutions,
man's relationship with God the Father and
23. The phrase "or guilty of deicide" (deicidii rea) was dropped from this
with his brother men are so linked togethe
sentence before the present version of the Declaration came up for discussion says: "He who does not love does not knc
and voting in the final sesson of the Council. Many newspaper accounts at­ 4:8).
tributed the deletion to pressure from Arab governments, etc., but the Secre­
tariat for Promoting Christian Unity, chief architect of the document, explain ed
The ground is therefore removed from
that many Council Fathers asked for the deletion because the phrase was practice which leads to a distinction between
er
ambiguous and might even suggest to some people that the Church no long in the matter of human dignity and the ri;
regarded Jesus as God.
The Secretariat agreed to drop the phrase since the idea is already foun
d from it.
d
in the preceding sentence: "What happened in His passion cannot be blame
de"
upon all the Jews. •••" The Secretariat recommended that the word "deici 28. In four of their seventy canonical enactments, the F
theo­ Lateran Council (121, A.D.) dealt with the Jews: Christia
be eliminated from the Christian vocabulary; it has given rise to false
and in lest Jews exact too high interest of Christian debtors; b�
logical interpretations that occasion difficulties in pastoral work
observe Jewish customs; Jews may not appear in public
ecumenical dialogue.
Fathers Jews must give tithes on their houses and other propert:
24. In some sermons of Fathers of the Church, notably the Greek Pay a yearly tax at Easter; no Christian- prince may giv
ry of the
(e.g., St. John Chrysostom), and various preachers in the histo llllder pain of excommunication; Jews must wear a distin1
d Jews
Church, there has been an attempt to base a pejorative attitude towar twelfth year to distinguish them from Christians. H the
attemp t.
on sacred Scripture. The Second Vatican Council here rejects the in these laws, it is here repudiated by the Second Vatic
the Jews
From now on, no Catholic may quote the Bible to justify calling time and from any source").
an accursed or rejected people. 29. This sentence, together with the preceding teaching,
and u?00
As Cardinal Bea and others explained, ••ms blood be upon us on the Jews into a doctrinal category. The Fourth u
no ngh t
our children" (Mt. 27:2') is the cry of a Jerusalem crowd that has discriminatory canons on the Jews in the 12U we1
judgmen t_ ?8
to speak for the whole Jewish people. The severity of Christ's Disciplinary laws are changeable; the content of doctriJ
culpa bilitY
Jerusalem (Mt. 23:37 ff., etc.) does not suppose or prove collective changeable. The unfortunate laws of 12U long ago fell
bist01?'
of the Jewish people for the crucifixion; that judgment caps a long doctrinal statement of 196,, it is to be hoped, removes
etc., and it
of Jerusalem's disobedience to God, crimes against the prophets, remnants of the thinking that lay behind those laws.
is a "type" of the universal, final judgment. It is curious that the Council makes no reference to t1:
g biJJl
In 1 Th. 2:14-16, St. Paul angrily associates those who are persecutin both of the Jews and Christ's death given in the authoritati
kille d
with the spirit of those Jews and their leaders in Jerusalem "who Council of Trent for Parish Priests, published by orde1
int pr�ta·
er
the Lord Jesus and the prophets." The Council's teaching on the 1S66, which states that guilt for Christ's death "seems 1
Revela tion, than in the Jews, since according to the testimony of t
tion of sacred Scripture, in the Dogmatic Constitution on Divine
they had known it, they would never have crucified tl
is essential reading for all who wish to study this matter. Cor. 2:8); while we, on the contrary, professing to kn<
2,. The spirit of Christ is one of love, not hate.
llim by our actions, seem in some sort to lay violent
26. Reprobat. Cf. note 33.-Ed.
u t edition by McHugh and Callan (New York: Joseph F.
27. A Latin phrase meaning "and condemns" was dropped at the req ei:
uncil Pp. S0-61, 362-365.
of the Council Fathers who complained that the phrase would put the co 30. The reader will still, no doubt, be thinking of
t
on record as repudiating discrimination against Jews more strongly haJl Semitism from the preceding Article. As the next two p:
uncil
discrimination against anyone else. Others argued that "condemn" in a eo ever, the Declaration has moved on to a much more s�
Johll
document should be reserved for matters of formal heresy, and Pope discrimination against individuals or whole peoples bei
n&
explicitly had requested that this Council not engage in such condemnatio Condition of life, or religion, is repudiated by the Churc
 THE DOCUMENTS OF VATICA N II
appened in His passion cannot be blamed upon all the
1en living, without distinction, nor upon the Jews of
Although the Church is the new people of God, the
llould not be presented as repudiated or �ed by
as if such views followed from the holy Scriptures.24
1uld take pains, then, lest in catechetical instruction
the preaching of God's Word they teach anything out
!lony with the truth of the gospel and the spirit of
> which every grace flows.
:hurch repudiates26 all persecutions against any man.
er, mindful of her common patrimony with the Jews,
ivated by the gospel's spiritual love and by no politi­
�iderations, she deplores27 the hatred, persecutions,
brase "or guilty of deicide" . (deicidii ,ea) was dropped from this
efore the present version of the Declaration came up for discussion
1 in the final sesson of the Council. Many newspaper accounts at.
.e deletion to pressure from Arab governments, etc., but the Seer<>,
tromoting Christian Unity, chief architect of the document, explained
Council Fathers asked for the deletion because the phrase was
and might even suggest to some people that the Church no longer
�us as God.
·etariat agreed to drop the phrase since the idea is already fou nd
eding sentence: "What happened in His passion cannot be blamed
e Jews.•.•" The Secretariat recommended that the word "deicide"
ed from the Christian vocabulary; it has given rise to false theo­
:rpretations that occasion difficulties in pastoral work and in
dialogue.
� sermons of Fathers of the Church, notably the Greek Fathers
ohn Chrysostom), and various preachers. in ":te history of the
Jews
re has been an attempt to base a pejorative attitude toward
,cripture. The Second Vatican Co�cil h�re !ejects .the attempt.
on, no Catholic may quote the Bible to Justify calling the Jews
or rejected people.
u
ta1 Bea and others explained, "His blood be upon us and �on
" (Mt. 27:2') is the cry of a Jerusalem crowd !h�t �as no nght
• the whole Jewish people. The severity of Christ s Judgment on
bility
�t. 23:37 ff., etc.) does not suppose or prove collective culp1f:
histo?
h people for the crucifixion; that judgment caps a long
L's disobedience to God, crimes against the prophets, etc., and 1t
of the universal, final judgment. . .
,•14-16 St. Paul angrily associates those who are persecuting him
it of those Jews and their leaders in Jerusalem "who killed both
the interpr� ta•
.us and the prophets." The Council's teaching on
d Scripture, in the Dogmatic Consti�tion on Divine Revelation,
eading for all who wish to study this matter.
t of Christ is one of love, not hate.
Cf. note 33.-Ed.
phrase meaning "and condemns" was dropped at the request
il Fathers who complained that the phrase would put the Council
1 repudiating discrimination against Jews more strongly than
. against anyone else. Others argued that "condemn" in a Council
iuld be reserved for matters of formal heresy, and Pope John
requested that this Council not engage in such condemnations.
NON-CHRISTIANS 667
and displays of anti-Semitism directed against the Jews at
any time and from any source.2s
Besides, as the Church has always held and continues to
hold, Christ in His boundless love freely underwent His pas­
sion and death because of the sins of all men, so that all
might attain salvation.29 It is, therefore, the duty of the
Church's preaching to proclaim the cross of Christ as the
sign of God's all-embracing love and as the fountain from
5. We cannot in truthfulness call upon that God who is the
Father of all if we refuse to· act in a brotherly way toward
certain men,30 created though they be to God's image. A
man's relationship with God the Father and his relationship
with his brother men are so linked together that Scripture
says: "He who does not love does not know God" (1 Jn.
4:8)
The ground is therefore removed from every theory or
practice which leads to a distinction between men or peoples
in the matter of human dignity and the rights which flow
from it.
28. In four of their seventy canonical enactments, the Fathers of the Fourth
Lateran Council (1215 A.D.) dealt with the Jews: Christian princes must watch
lest Jews exact too high interest of Christian debtors; baptized Jews may not
observe Jewish customs; Jews may not appear in public during Easter week;
Jews must give tithes on their houses and other property to the Church and
pay a yearly tax at Easter; no Christian· prince may give an office to a Jew
under pain of excommunication; Jews must wear a distinctive dress from their
twelfth year to distinguish them from Christians. If there was anti-Semitism
in these laws, it is here repudiated by the Second Vatican Council ("at any
time and from any source").
29. This sentence, together with the preceding teaching, puts this declaration
on the Jews into a doctrinal category. The Fourth Lateran Council's four
discriminatory canons on the Jews in the 1215 were disciplinary laws.
Disciplinary laws are changeable; the content of doctrinal statements is not
changeable. The unfortunate laws of 1215 long ago fell into desuetude; the
doctrinal statement of 196!J, it is to be hoped, removes from the Church the
remnants of the thinking that lay behind those laws.
It is curious that the Council makes no reference to the beautiful treatment
of the Jews and Christ's death given in the authoritative Catechism of the
Council of Trent for Parish Priests, published by order of Pope Pius V in
l!J66, which states that guilt for Christ's death "seems more enormous in us
than in the Jews, since according to the testimony of the same Apostle: 'If
they had known it, they would never have crucified the Lord of glory' (1
Cor. 2:8); while we, on the contrary, professing to know Him, yet denying
Him by our actions, seem in some sort to lay violent hands on Him." Cf.
edition by McHugh and Callan (New York: Joseph F. Wagner, Inc., 1923),
pp. 50-61, 362-365.
30. The reader will still, no doubt, be thinking of the context of anti­
Semitism from the preceding Article. As the next two paragraphs show, how­
ever, the Declaration has moved on to a much more sweeping statement: all
discrimination against individuals or whole peoples because of race, color,
condition of life, or religion, is repudiated by the Church.
 668 THE DOCUMENTS OF VATICAN 11
As a consequence, the Church rejects, 31 as foreign to
the mind of Christ, any discrimination against men or harass­
ment of them because of their race, color, condition of life,
or religion.
Accordingly, following in the footsteps of the holy Apos­
tles Peter and Paul, this sacred Synod ardently implores the
Christian faithful to "maintain good fellowship among the
nations" (1 Pet. 2: 12) , 32 and, if possible, as far as in them
lies, to keep peace with all men (cf. Rom. 12:18), so that
they may truly be sons of . the Father who is in heaven (cf.
Mt. 5:45).
Each and every one of the things set forth in this Declaration
has won the consent of the Fathers of this most sacred Coun­
cil. We too, by the apostolic authority conferred on us by
Christ, join with the Venerable Fathers in approving, decree­
ing, and establishing these things in the Holy Spirit, and we
direct that what has thus been enacted in synod be published
to God's glory.
Rome, at St. Peter's, October 28, 1965
I, Paul, Bishop of the Catholic Church
There follow the signatures of the Fathers.
31. The word reprobat used here is practically as strong as condemnat,
means "reprove," "repudiate," etc.-words that are commonly unders tood.
:i
mean "condemn" for all practical purposes. Thus, although obviously tfYlllilg
to follow Pope John's directive not to engage in condemnations, the Co°B'd
finds racial and religious discrimination too disturbing not to condemn:- 0;..
32. The translator provides a version that catches the spirit of the C ouncil �uct
ument. Literally, in the Bible, the phrase means· "maintain good con the
among the Gentiles" (RSV) or "behave yourselves honorably among
pagans" (CCD, 1941),-Ed.
A RESPONSE
Christian churches are involved in a common gui
Semitism. They have a common responsibility
such amends as are possible. Accordingly, the Wo
of Churches issued a fairly simple Statement on
at New Delhi in 1961, and the Second Vatican C
mulgated a somewhat more complicated Dec]
Rome in 1965.
As to the removal of abuses in the future, both
are forthright and encouraging. As to the rec<
Christian guilt, both of individuals and of chw
documents seem to me--as they do to our Jewisl
inadequate.
Neither document was passed without long aru
discussion. At one point in the New Delhi meet
World Council of Churches, Christians from thrn
the world that do not feel the heritage of guilt fc
secution of the Jews as heavily as do Christians
lands were asked to refrain from pressing ameIJ
theological questions which would have caused th
the Assembly to be indecisive on the subject (the:
Report, page 150). While the question of Christia1
in the air, in the corridors, in the minds of ma
pants, and in some of the speeches in the two asst
real confession of guilt found its way into either I
Perhaps a consensus on a complete theological
for a Declaration on the relations of Christianity 1
Would have been as hard to reach in St. Peter's
Delhi, where the attempt to reach such a com
abandoned. Without an adequate theological frame
haps no adequate acknowledgment of the guilt of 1
as such was possible.
One misses in both statements any satisfying exi
the warm human feeling which might in consider
Ure have taken the place of the ecclesiastical kiru
expression was found to be too difficult for form
One is not surprised, therefore, that Jews in i
not enthusiastic over these statements. Rabbi Da
for example, finds the Vatican Council Declarat
�ending and lacking the spirit of reconciliation. H
1t as "a unilateral pronrumcement by one party ·
 THE DOCUMENTS OF VATICAN II
consequence, the Church rejects, 31 as foreign to
of Christ, any discrimination against men or harass..
them because of their race, color, condition of life,
n..
tingly, following in the footsteps of the_ holy Apos..
r and Paul, this sacred Synod ardently lillplores the
. faithful to "maintain good fellowship among the
( 1 Pet. 2: 12) , a2 and, if possible, as far as in them
.:eep peace with all men (cf. Rom. 12:18), so that
v truly be sons of _ the Father who is in heaven (cf.
t.
i every one of the things set forth in this Declaration
the consent of the Fathers of this most sacred Coun..
too, by the apostolic authority conferred on us by
oin with the Venerable Fathers in approving, decree­
establishing these things in the Holy Spirit, and we
.at what has thus been enacted in synod be published
glory.
.t St. Peter's, October 28, 1965
Bishop of the Catholic Church
ow the signatures of the Fathers.
word reprobat used here is practically as strong as condemnat. It
reprove," "repudiate," etc.-words that are commonly �derstood. to
:ondemn" for all practical purposes. Thus, although obviously trym.g
7 Pope John's directive not to engage in condemnations, the Council
:ial and religious discrimination too disturbing not to condemn:-Ed.
translator provides a version that catches the spirit of the Council doc­
Literally, in the Bible, the phrase means· "maintain good conduct
the Gentiles" (RSV) or "behave yourselves honorably among the
(CCD, 1941).-Ed.
A RESPONSE
Christian churches are involved in a common guilt for anti­
Semitism. They have a common responsibility for making
such amends as are possible. Accordingly; the World Council
of Churches issued a fairly simple Statement on the subject
at New Delhi in 1961, and the Second Vatican Council pro­
roulgated a somewhat more complicated Declaration at
Rome in 1965.
As to the removal of abus� in the future, both documents
are forthright and encouraging. As to the recognition of
Christian guilt, both of individuals and of churches, both
documents seem to me-as they do to our Jewish friends-
inadequate.
Neither document was passed without long and laborious
discussion. At one point in the New Delhi meeting of the
World Council of Churches, Christians from those parts of
the world that do not feel the heritage of guilt for the per­
secution of the Jews as heavily as do Christians in Western
lands were asked to refrain from pressing amendments or
theological questions which would have caused the voice of
the Assembly to be indecisive on the subject (the New Delhi
Report, page 150). While the question of Christian guilt was
in the air, in the corridors, in the minds of many partici­
pants, and in some of the speeches in the two. assemblies, no
real confession of guilt found its way into either Declaration.
Perhaps a consensus on a complete theological foundation
for a Declaration on the relations of Christianity to Judaism
would have been as hard to reach in St. Peter's as at New
Delhi, where the attempt to reach such a consensus was
abandoned. Without an adequate theological ·framework, per­
haps no adequate acknowledgment of the guilt of the Church
as such was possible.
One misses in both statements any satisfying expression of
the warm human feeling which might in considerable meas­
ure have taken the place of the ecclesiastical kinship whose
expression was found to be too difficult for formulation.
One is not surprised, therefore, that Jews in general are
not enthusiastic over these statements. Rabbi David Polish,
for exampfe, finds the Vatican Council Declaration conde­
scending and lacking the spirit of reconciliation. He refers to
it as "a unilateral pronouncement by one party which pre-
670 THE DOCUMENTS OF VATICAN II
sumes to redress on its own terms a wrong which it does
not admit."
Some Jews, however--perhaps most-while not enthusias­
tic, find substantial grounds for hope for the future. Rabbi
Marc Tanenbaum has not only expressed that hope on tele ­
vision programs but has cited examples to indicate that
Catholics are already beginning to take the Declaration seri­
ously with regard to the teaching and _the practices of the
Church.
The Vatican Council Declaration 0ike the New Delhi
one) is not merely a formal statement for the record. It is,
on the one hand, an intellectual and emotional culmination;
on the other, and more emphatically, it is a new starting
point for building brotherly spirit and practices between
Christians and Jews. The decisive point was the inclusion of
the topic in the Council agenda on the recommendation of
Pope John to Cardinal Bea. Once there it could be shifted
around, modified, redrafted, bitterly contested by a small
minority, but it could not be dislodged. Its· necessity was both
understood and felt by an overwhelming majority of the
bishops.
The goal of the new building is fellowship and partnership
between Jews and Christians; it will require good will, mutual
esteem, justice, genuine brotherhood. This is · not possible un­
less Jews respond, as they surely will, wherever Christian in­
tentions and efforts are visibly well-meant and honest. The
missing warmth is not likely to develop except through per­
sonal experience. It would be of help to Christians to knoW,
at least to know of, such Jewish heroes as (in the author's
experience) Rabbi Leo Baeck, who resisted the Nazis, and
Dr. Roberto Assagioli, who refused to leave his Jewish
brethren to the tender mercies of Mussolini's Italy when be
might well have re-established himself in England. One ne�ds
more examples of genuine participation in lessening Je�ish
suffering. One thinks of the German Protestant, Dr. Sier
mund-Schultze, in Zurich, making certain that Jewish re·
ugees from the Nazis arriving in Zurich could be for�arde�
to safety within twenty-four hours, though he often did nd
know where the money for the next ticket was to be foUil ·
One thinks also of the American seminary student in Rollle
sacrificing his own food and clothing and begging and bor;
rowing from friends in order to buy visas at ten dollars �
head to bring Jews. out of Hitler's Germany. Less drallla�c
acquaintances and deeds of compassion are possible for eve
NON-CHRISTIANS
Christian. In the aggregate, they could chang
shameful situation.
One difference that these Declarations can ma
the future no government, no citizenry, can beli
or pretend that it has Christian sanction for any
secution or discrimination against the Jews.
The Vatican Declaration avoided suggestions
sion, confining itself to the hoped-for reunion of
at the end of history. A shift from Christian den
Jews to a Christian strategy of their conversio1
and practiced by many Christians, would not ir
tions and might greatly exacerbate them. What :
that Christians learn and practice truly Christi
and relationships, amounting not to a strategy
creation of a new climate.
In a very long run, those sections of the Decla
ing with Moslems, Buddhists, Hindus, and primiti
may prove to be even more important than the
the Jewish religion. One is grateful for their inc
for their respectful and cordial tone. However, i
immediately practicable call for improvement o
conduct with regard to Jews does not produce r1
hard to see how members of the other non-Christi;
Would find any reason to listen to the words ac
them.
It has seemed proper to refer to the New Delh
adopted by Protestants and Eastern Orthodox in t
of the Vatican Council's Declaration. Unless all
Work together, think together, and pray together,
not be able greatly to improve Christian-Jewish rel
It may prove both with regard to the Jewish religi
other religions that the currency given by the Secor
Council to the phrase, the concept, and the spirit
in the "People of God" carries a more powerful p
Cal and spiritual dynamic than the Declaration. Wl
the boundaries of the People of God?
But the Declaration. calls forth our commenru
��titude. It sternly rebukes any effort to make of
!ty an indictment of the Jewish people, and remove:
Jor blocks in the way of cordial and dignified
between Catholics and Jews. It provides the basis,
Catholic side, for a united and thoroughgoing Chris1
Paign against anti-Semitism.
CLAUD
 THE DOCUMENTS OF VATICAN 11
redress on its own terms a wrong which it does
ws, however-perhaps most-while not enthusias.
ubstantial grounds for hope for the future. Rabbi
enbaum has not only expressed that hope on tele­
grams but has cited examples to indicate that
are already beginning to take the Declaration sen.
b. regard to the teaching and .the practices of the
atican Council Declaration (like the New Delhi
at merely a formal statement for the record. It is,
e hand, an intellectual and emotional culmination;
her, and more emphatically, it is a new starting
building brotherly spirit and practices between
and Jews. The decisive point was the inclusion of
in the Council agenda on the recommendation of
n to Cardinal Bea. Once there it could be shifted
nodified, redrafted, bitterly contested by a small
but it could not be dislodged. Its· necessity was both
d and felt by an overwhelming majority of the
al of the new building is fellowship and partnership
rews and Christians; it will require good will, mutual
1stice, genuine brotherhood. This is not possible un-
respond, as they surely will, wherever Christian in­
md efforts are visibly well-meant and honest. The
rarmth is not likely to develop except through per­
erience. It would be of help to Christians to know,
o know of, such Jewish heroes as (in the author's
e) Rabbi Leo Baeck, who resisted the Nazis, and
erto Assagioli, who refused to leave his Jewish
to the tender mercies of Mussolini's Italy when he
U have re-established himself in England. One needs
.mples of genuine participation in lessening Jewish
One thinks of the German Protestant, Dr. Sieg­
mltze, in Zurich, making certain that Jewish ref­
m the Nazis arriving in Zurich could be forwarded
within twenty-four hours, though he often did not
ere the money for the next ticket was to be found.
,s also of the American seminary student in Rome
; his own food and clothing and begging and bor­
om friends in order to buy visas at ten dollars per
Jring Jews out of Hitler's Germany. Less dramatic
!11CeS and deeds of compassion are possible for every
NON-CHRISTIANS 671
Christian. In the aggregate, they could change the· whole
shameful situation.
One difference that these Declarations can make is that in
the future no government, no citizenry, can believe assume
or pretend that it has Christian sanction for any sort of per:
secution or discrimination against the Jews.
. The Vat�can . Declaration avoided suggestions of conver­
sion, confining itself to the hoped-for reunion of all believers
at the end of history. A shift from Christian denunciation of
Jews to a Christian strategy of their conversion advocated
�nd practic� by many Christians, would not �prove rela­
tions and might greatly exacerbate them. What is needed is
that Christians learn and practice truly Christian attitudes
and relationships, amounting not to a strategy but to the
creation of a new climate.
In a very long run, those sections of the Declaration deal­
ing with Moslems, Buddhists, Hindus, and primitive religions
may prove to be even more important than the section on
the Je�sh religion. One is grateful for their inclusion, and
for thetr respectful and cordial tone. However if the more
immediately practicable call for improvement' of Christian
conduct with regard to Jews does not produce results, it is
hard to see how members of the other non-Christian religions
would find any reason to listen to the words addressed to
them.
It has seemed proper to refer to the New Delhi statement
adopted by Protestants and Eastern Orthodox in the context
of the Vatican Council's Declaration. Unless all Christians
work together, think together, and pray together, they will
not be able greatly t� improve Christian-Jewish relationships.
It may prove both with regard to the Jewish religion and to
other religions that the currency given by the Second Vatican
Council to the phrase, the concept, and the spirit embodied
in the "Pe?�le of God". carries a more powerful psychologi­
cal and spmtual dynamic than the Declaration. Who can set
the boundaries of the People of God?
But the Declaration. calls forth our commendation and
gr�titude. It sternly rebukes any effort to make of Christian­
ity an indictment of the Jewish people, and removes the ma­
jor blocks in the way of cordial and dignified dialogue
between Catholics and Jews. It provides the basis from the
Catholic side, for a united and thoroughgoing Christian cam­
paign against anti-Semitism.
CLAUD NELSON
 CONTENTS
Preface to the Translation
Abbreviations
AN ANGELUS BOOK
Introduction, Lawrence Cardinal Shehan
An Adventure in Ecumenical Coopera
tion,
Bishop Reuben H. Mueller
Prayer of the Council Fathers

OPENING MESSAGE

THE CHURCH
Introduction, Rev. Avery Dulles, S.J.
DOGMATIC CONSTITUTION
ON THE CHURCH
(LUMEN GENTIUM)
A Response, Dr. Albert C. Outler

REVELATION
Introduction,
Very Rev. R. A. F. MacKenzie, S.J.
Nihil Obstat
Felix F. Cardegna, S.J., S.T.D. DOGMATIC CONSTITUTION ON
Censor Deputatus DIVINE REVELATION
(DEIVERBUM)
Imprimatur
+ Lawrence Cardinal Shehan A Response, Prof. Frederick C. Grant
Archbishop of Baltimore
February 14, 1966 LITURGY
Introduction, Rev. C. J. McNaspy, S.J.
© Copyright 1966 by The America Press. All rights reserved. CONSTITUTION ON THE SACRED LITURGY
Designed and produced by Artists and Writers Press, Inc.
Printed in the U.S.A. by Western Printing and Lithographing Company. (SACROSANCTUM CONCILIUM)
Library of Congress Catalogue Card Number: 66-20201
A Response, Prof. Jaroslav J. Pelikan