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Relevant bibliographies by topics / Catholic Church. Commission for Religious Relations with the Jews

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Academic literature on the topic 'Catholic Church. Commission for Religious Relations with the Jews'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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Journal articles on the topic "Catholic Church. Commission for Religious Relations with the Jews"

1

Kucia, Marek, Marta Duch-Dyngosz, and Mateusz Magierowski. "Anti-Semitism in Poland: survey results and a qualitative study of Catholic communities." Nationalities Papers 42, no. 1 (January 2014): 8–36. http://dx.doi.org/10.1080/00905992.2013.830601.

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After first outlining the notion of anti-Semitism, the predominant survey method used for researching it, and the history of the presence and the current (near) absence of Jews in Poland, this article gives the results of different surveys of various kinds of anti-Semitism in this country, including the authors’ own, and discusses the findings of their qualitative study – focus group interviews with members of three different Catholic communities from three different cities. The qualitative study confirmed the hypothesis that imagined and stereotypical rather than real Jews are the objects of modern anti-Semitism in Poland, while real historical and stereotypically perceived Jews are the objects of its religious and post-Holocaust variants. The roots of religious anti-Semitism lie in the not entirely absorbed teachings of the Catholic Church on the Jewish deicide charge. Religious anti-Semitism supports modern and post-Holocaust kinds of anti-Semitism. Modern anti-Semitism is rooted in poor education, lack of interest in the Jewish history of Poland, lack of inter-group contact, and persisting stereotypes of Jews. Among the various Catholic communities of Poles, there are considerable differences in attitudes to Jews. The qualitative study also revealed a methodological deficiency in the standard survey questions intended to measure anti-Semitism, which are sometimes understood as questions about facts rather than about opinions.

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2

Grabowska, Urszula. "Mariawici i Żydzi – rzecz o pomocy." Zagłada Żydów. Studia i Materiały, no. 4 (November 2, 2008): 442–65. http://dx.doi.org/10.32927/zzsim.282.

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Mariavite Church is a religious movement which split some 100 years ago from the Catholic Church in Poland. Common fate (the persecution and pogroms of the Mariavites at the hands of Roman-Catholics) as well as Mariavites’ tolerance of the other had a marked influence on the development of good relations with the Jews already in the opening years of the 20th c. and even more so during the inter-war period. During the war there were several prominent members of the Mariavitte Church who became involved in saving the Jews, both as members of “Zegota” and on individual basis. One has to list here sister Makryna (Natalia Siuta), bishop M. Franciszek Rostworowski, rev. M. Szczepan Zasadziñski, Mariavite nuns from Felicjanów and others. It seems that the Jews sought Mariavites’ help assuming that the latter would be more inclined to help than the rest of the local population.

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3

Moyaert, Marianne. "‘The Gifts and the Calling of God Are Irrevocable’ (Rom 11:29): A Theological Reflection." Irish Theological Quarterly 83, no. 1 (December 7, 2017): 24–43. http://dx.doi.org/10.1177/0021140017742797.

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In 2015 the Commission for Religions Relations with the Jews published a document called ‘The Gifts and the Calling of God Are Irrevocable’ (Rom 11:29): A Reflection on Theological Questions Pertaining to Catholic–Jewish Relations on the Occasion of the 50th Anniversary of ‘Nostra Aetate’ (no. 4). In this article I will focus in particular on some of the theological questions that are addressed in sections 3 through 6—questions that have increasingly moved into the foreground in the dialogue in recent decades. In particular, I will explore the relation between the old and new covenant, how the uniqueness and universality of salvation in Christ are related to the recognition that God’s covenant with Israel has never been revoked, and the question of the mission to the Jews. In presenting the document and grappling with it, (1) I will glance back briefly and outline the theological status quaestionis, I will then (2) analyze what new developments The Gifts formulates. Finally, moving beyond the document, (3) I will engage it in discussion.

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4

BRAUN, ROBERT. "Religious Minorities and Resistance to Genocide: The Collective Rescue of Jews in the Netherlands during the Holocaust." American Political Science Review 110, no. 1 (February 2016): 127–47. http://dx.doi.org/10.1017/s0003055415000544.

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This article hypothesizes that minority groups are more likely to protect persecuted groups during episodes of mass killing. The author builds a geocoded dataset of Jewish evasion and church communities in the Netherlands during the Holocaust to test this hypothesis. Spatial regression models of 93 percent of all Dutch Jews demonstrate a robust and positive correlation between the proximity to minority churches and evasion. While proximity to Catholic churches increased evasion in dominantly Protestant regions, proximity to Protestant churches had the same effect in Catholic parts of the country. Municipality level fixed effects and the concentric dispersion of Catholicism from missionary hotbed Delft are exploited to disentangle the effect of religious minority groups from local level tolerance and other omitted variables. This suggests that it is the local configuration of civil society that produces collective networks of assistance to threatened neighbors.

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5

McPhillips, Kathleen. "Religion after the Royal Commission: Challenges to Religion–State Relations." Religions 11, no. 1 (January 15, 2020): 44. http://dx.doi.org/10.3390/rel11010044.

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The findings and recommendations emanating from the Australian Royal Commission into Institutional Responses to Child Sexual Abuse (2012–2017) have advised religious organisations that they need to undertake significant changes to legal, governance and cultural/theological practices. The reason for urgency in enacting these changes is that religious organisations were the least child safe institutions across all Australian organisations, with poor practices of transparency, accountability and responsibility coupled with a tendency to protect the reputation of the institution above the safety of children in their care. In Australia, new state laws have been enacted and are impacting on the internal governance systems of religious organisations, including removing the secrecy of the Catholic confessional, instituting mandatory reporting of child abuse by clerics and criminalising the failure to report child sexual abuse. Religious organisations have moved to adopt many of the recommendations regarding their troubled governance including the professionalisation of religious ministry; adoption of professional standards; and appropriate redress for survivors and changes to religious laws. However, these changes signal significant challenges to current church–state relations, which have been characterised by positioning religious organisations as special institutions that enjoy exemptions from certain human rights legislation, on the basis of protecting religious freedom. This article examines and evaluates the nexus between state and religion in Australian public life as it is emerging in a post-Royal Commission environment, and in particular contested claims around the meaning and value of religious freedom versus the necessity of institutional reform to ensure that religious organisations can demonstrate safety for children and other vulnerable groups.

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6

MacGregor, Kirk R. "Hubmaier’s Death and the Threat of a Free State Church." Church History and Religious Culture 91, no. 3-4 (2011): 321–48. http://dx.doi.org/10.1163/18712411-1x609360.

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This piece reevaluates the events surrounding the 1528 execution of Anabaptist leader Balthasar Hubmaier by Ferdinand I of Austria in order to accurately assess Hubmaier’s place in the development of early modern church-state relations. Rather than the commonly suggested motive of practicing rebaptism, the evidence indicates that Hubmaier was arrested and executed for his establishment in Waldshut and Nikolsburg of “free state churches,” a unique sixteenth-century historical modality of believers’ churches financially administered by local governments which protected dissenters, including Jews, from persecution. The first early modern advocate of freedom of thought, Hubmaier insisted that the obedience Christians owed to government was exclusively socio-political and not religious in nature, a redefinition which not merely affected the relationship between lay subjects and any given state but also extended to the relationship between lower and higher magistrates. Such developments threatened the ability of the Habsburg church-state amalgam to enforce obedience to the Catholic faith, prompting its charges of sedition against Hubmaier.

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7

Nyström, Jennifer. "Den judisk–katolska relationen." Nordisk Judaistik/Scandinavian Jewish Studies 28, no. 2 (December 2, 2017): 63–77. http://dx.doi.org/10.30752/nj.67752.

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Efter femtio framgångsrika år i kölvattnet av Nostra Aetate (nr 4), publicerade The Commission for Religious Relations with the Jews (Kommissionen för religiösa relationer med judar) ett nytt dokument om judisk–kristna relationer. Denna artikel syftar till att presentera detta dokument med titeln ”The Gifts and the Calling of God are Irrevocable” (Rom 11:29): A Reflection on Theological Questions Pertaining to Catholic–Jewish Relations on the Occasion of the 50th Anniversary of Nostra Aetate (No. 4)” (”Gud tar inte tillbaka sina gåvor och sin kallelse (Rom 11:29)”). Som undertiteln antyder önskar kommissionen att detta skall vara en reflektion över teologiska frågor som är relevanta för en judisk–katolsk dialog med särskild hänsyn till förbund, frälsning och mission. Jag diskuterar min läsning av dokumentet och de frågor som uppstår vid läsning av denna långa och delvis svårgenomträngliga text. Det teologiska initiativ som dokumentet utgör är lovvärt, men det kvarstår problem, vilka de som är aktiva i dialogen även fortsättningsvis måste ta ställning till.

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8

Babkin, Mikhail A. "The Provisional Government’s Bill regarding the “Legalization” of Russia’s Third Orthodox Church—Old Orthodox Belokrinitskaya Hierarchy." Slovene 6, no. 1 (2017): 540–60. http://dx.doi.org/10.31168/2305-6754.2017.6.1.23.

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The legislative acts of the Provisional Government regulating the functioning of religious organizations has not been sufficiently studied. The bills, which were created in the various ministries of the Provisional Government and failed to become law, are virtually unexplored. On the wave of political events in Russia in February and March 1917, the nondenominational Provisional Government came to power. There arose the need for a comprehensive reform of public administration in Russia and, in particular, church-state relations. In the bowels of the Ministry of Internal Affairs of the Provisional Government, there was created a structure that developed the draft laws on the status of various denominations: 1) the group on general religious issues; 2) the commission for the revision of the statutory provisions about the Roman Catholic Church in Russia; and 3) the group on issues relating to the Old Believers. This publication focuses on the activities of this final group. The main outcome of this group, working in close alliance with representatives of the Old Believers, was the creation of the draft law on the “legalization” of the third Orthodox Church in Russia (after the Russian and Georgian Orthodox Churches), that is, the Old Orthodox Belokrinitskaya Hierarchy, which, in 1988, became known as the Russian Orthodox Old Belief Church. The resulting bill, dated 18 October 1917, was submitted to the Provisional Government for approval. However, it was not approved because of the overthrow of the Provisional Government on 25 October of that same year. The present article introduces this 1917 bill to “legalize” the Russian Old Orthodox Belokrinitskaya Hierarchy into scholarly awareness.

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9

Langer, Ruth. "“Gifts and Calling”: The Fruits of Coming to Know Living Jews." Studies in Christian-Jewish Relations 12, no. 1 (March 29, 2017). http://dx.doi.org/10.6017/scjr.v12i1.9797.

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In the process of implementing Nostra Aetate’s teachings about Jews and Judaism, the Catholic Church came to realize that its leaders and laity needed to come to know Jews. This process has deeply transformed Catholic-Jewish relations, as is evident in the Vatican’s Commission for Religious Relations with the Jews newest document “‘The Gifts and Calling of God are Irrevocable’ (Rom 11:29): A Reflection on Theological Questions Pertaining to Catholic-Jewish Relations on the Occasion of the 50th Anniversary of Nostra Aetate (No. 4).” This essay will first trace the emergence of this living engagement and then turn to an analysis of how it has shaped this new document.

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10

Cunningham, Philip A. "Official Ecclesial Documents to Implement the Second Vatican Council on Relations with Jews: Study Them, Become Immersed in Them, and Put Them into Practice." Studies in Christian-Jewish Relations 4, no. 1 (April 21, 2011). http://dx.doi.org/10.6017/scjr.v4i1.1521.

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In the wake of recent tensions in Catholic Jewish relations in the United States, this article examines the implementation of the Second Vatican Council's decision "to evaluate and define in a new way the relationship between the Church and the faith of Israel," as Pope Benedict XVI has described it. Official documents of the Vatican Commission for Religious Relations with the Jews and a body of papal teachings put forth by Pope John Paul have authoritatively delineated the direction according to which the Council is to be interpreted and put into practice. This trajectory of implementation has begun to articulate what could be called a "theology of shalom" concerning the Catholic Church's relationship to Judaism and the Jewish people, which includes a respect for Judaism's continuing covenantal life with God and a commitment to interreligious dialogue for the purpose of mutual understanding. However, this post-conciliar trajectory is challenged by Catholics who fear that the universal salvific mediation of Christ is being threatened. Advancing theological concepts that express a sort of "neo-supersessionist" devaluation of Judaism, these critiques necessarily disregard relevant papal and Vatican teaching. The article ends with an examination of the magisterial weight of the conciliar and post-conciliar implementing documents, concluding that their clear direction must be followed. As John Paul II declared, "It is only a question of studying them carefully, of immersing oneself in their teachings and of putting them into practice."

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Books on the topic "Catholic Church. Commission for Religious Relations with the Jews"

1

Pesce, Mauro. Il cristianesimo e la sua radice ebraica: Con una raccolta di testi sul dialogo ebraico-cristiano. Bologna: EDB, 1994.

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2

Robert, Marrus Michael, and Rhonheimer Martin 1950-, eds. L'apologie qui nuit à l'Eglise: Révisions hagiographiques de l'attitude de Pie XII envers les juifs. Paris: Éditions du Cerf, 2012.

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3

Sarfati, Georges Elia. Le Vatican et la Shoah, ou, Comment l'Eglise s'absout de son passé: Analyse du "Document de l'Eglise de Rome sur la Shoah". Paris: Berg, 2000.

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4

Spiritual companions: Jews, Christians, and interreligious relations. New London, CT: Twenty-third Pub., 2006.

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5

Did Pope Pius XII help the Jews? Mahwah, NJ: Paulist Press, 2007.

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6

United States. Congress. Commission on Security and Cooperation in Europe. Implementation of the Helsinki accords: Hearing before the Commission on Security and Cooperation in Europe, One Hundredth Congress, first session, religious intolerance, May 29, 1987, Philadelphia, Pa. Washington: U.S. G.P.O., 1988.

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7

Europe, United States Congress Commission on Security and Cooperation in. Implementation of the Helsinki accords: Hearing before the Commission on Security and Cooperation in Europe, One Hundredth Congress, first session, religious intolerance, May 29, 1987, Philadelphia, PA. Washington: U.S. G.P.O., 1988.

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8

A cross too heavy: Pope Pius XII and the Jews of Europe. New York: Palgrave Macmillan, 2011.

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9

Cymet, David. History vs. apologetics: The Holocaust, the Third Reich, and the Catholic Church. Lanham: Lexington Books, 2009.

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10

O'Reilly, Charles T. The Jews of Italy, 1938-1945: An analysis of revisionist histories. Jefferson, N.C: McFarland & Company, Inc., 2007.

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Book chapters on the topic "Catholic Church. Commission for Religious Relations with the Jews"

1

Jorge, Cardinal, and Maria Mejίa. "11. The Creation and Work of the Commission for Religious Relations with the Jews." In The Catholic Church and the Jewish People, 152–58. Fordham University Press, 2007. http://dx.doi.org/10.5422/fso/9780823228058.003.0011.

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2

Fumagalli, Pier Francesco. "12. The Commission for Religious Relations With The Jews and the International Catholic - Jewish Liaison Committee." In The Catholic Church and the Jewish People, 159–66. Fordham University Press, 2007. http://dx.doi.org/10.5422/fso/9780823228058.003.0012.

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Cardinal Walter, Kasper. "1. Paths Taken and Enduring Questions in Jewish - Christian Relations Today: Thirty Years of the Commission for Religious Relations with the Jews." In The Catholic Church and the Jewish People, 3–11. Fordham University Press, 2007. http://dx.doi.org/10.5422/fso/9780823228058.003.0001.

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4

Gleason, Philip. "The Catholic Revival Reaches Full Flood." In Contending with Modernity. Oxford University Press, 1996. http://dx.doi.org/10.1093/oso/9780195098280.003.0013.

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Around 1930 the impulses previously at work among an elite of educators and publicists broadened out to energize American Catholics more generally, especially young people, and the Catholic Revival became a full-fledged movement. It was self-consciously countercultural in the sense that it proclaimed and attempted to actualize the ideal of a Catholic culture set over against and in opposition to modern culture. Since it was so distinctly an intellectual movement, institutions of higher education were of course integrally involved. On the one hand, the revival shaped the mentality that dominated them; on the other hand, they served as focal points for its diffusion among the Catholic population and as a cultural force in American public life. Although the influence of the revival carried over into the post-World War II era, we will concentrate in this chapter on the 1930s. Al Smith’s campaign for the presidency brought the “Catholic question” of the twenties to its ugly climax. Even Catholics who could understand the reasons for their fellow citizens’ uneasiness on the church-state issue were disheartened and embittered by the tidal wave of crude no-popery that engulfed the Smith campaign. Thus Peter Guilday, who was privately troubled by traditional Catholic teaching on church-state and religious freedom, denounced those who had carried on “a studied propaganda o f . . . damnable, obscene and calumnious lies” against the church. But the excesses of bigotry also disturbed many fair minded Protestants, Jews, and non-religious liberals. As a result, the outbursts of 1928 spurred efforts to ameliorate interreligious feeling and the public attitude toward Catholicism improved considerably over the next half a dozen years. Father James M. Gillis, C.S.P., spoke for American Catholics in saying “We shall not wither up and blow away,” but their leaders also felt the need for new apologetical and public-relations efforts. Thus Carlton J. H. Hayes of Columbia University served as the first Catholic co-chairman of the newly formed National Conference of Christians and Jews, which initiated its systematic promotion of interreligious brotherhood in the immediate aftermath of the Smith campaign.

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