Benedict XVI says that Christians are called to a “dialogue” with the Jews, rather than a “mission.”
The pope emeritus said this in a response to an article by theologian Michael Böhnke of Wuppertal. Benedict sent the “correction” to the German monthly Herder Korrespondenz.
In the September issue of the journal, Böhnke had commented disapprovingly on statements made by Benedict concerning the relationship between Jews and Christians.
In his statement, Benedict referred to Judaism and Christianity as “two ways of interpreting the Scriptures.”
For Christians, the promises made to Israel are the hope of the Church, and “those who abide by it are in no way questioning the foundations of the Jewish-Christian dialogue.” The accusation contained in the article, he continued, is “grotesque nonsense and has nothing to do with what I said about it. I therefore reject his article as a completely false insinuation.”
Böhnke had argued that Benedict XVI, in an article for the theological journal Communio, had demonstrated a problematic understanding of Judaism, and had ignored the suffering Christians had inflicted upon Jews.
In his “correction,” Benedict also addressed – among other theological issues – the delicate question of the “mission” to the Jews; that is, the question of whether the Church should proclaim the Good News of Christ to the Jews.
Benedict wrote: “A mission to the Jews is not foreseen and not necessary.”
At the same time, it is true that Christ gave His disciples a mission to all peoples and all cultures. For this reason, Benedict affirms, “the missionary mandate is universal – with one exception: a mission to the Jews was not foreseen and not necessary because they alone, among all peoples, knew the ‘unknown God.’”
For Israel, then, it was not a mission, but a dialogue about whether Jesus of Nazareth was “the Son of God, the Logos,” for whom, according to the promises made to His people, Israel, and the whole world without knowing it, was waiting. Taking up this dialogue anew, Benedict said, is “the duty given us at this time.”
Benedict’s “correction” appeared in the December issue of Herder Korrespondenz, and was signed “Joseph Ratzinger-Benedict XVI.”
The original article in Communio, critiqued by Böhnke, was intended as an in-depth study of a document published in 2015 by the Holy See’s Commission for Religious Relations with the Jews, titled, “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).”
The sixth heading of that document, “The Church’s mandate to evangelize in relation to Judaism” deals precisely with the questions raised by Böhnke:
It is easy to understand that the so–called ‘mission to the Jews’ is a very delicate and sensitive matter for Jews because, in their eyes, it involves the very existence of the Jewish people. This question also proves to be awkward for Christians, because for them the universal salvific significance of Jesus Christ and consequently the universal mission of the Church are of fundamental importance. The Church is therefore obliged to view evangelisation to Jews, who believe in the one God, in a different manner from that to people of other religions and world views. In concrete terms this means that the Catholic Church neither conducts nor supports any specific institutional mission work directed towards Jews. While there is a principled rejection of an institutional Jewish mission, Christians are nonetheless called to bear witness to their faith in Jesus Christ also to Jews, although they should do so in a humble and sensitive manner, acknowledging that Jews are bearers of God’s Word, and particularly in view of the great tragedy of the Shoah.
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