Footnotes to accompany
All in the Family: Christians, Jews, and God
from the July/August 2009 issue of Lay Witness

by Michael Forrest and David Palm

Appendix
Selected Bibliography

[1] Cf. Nostra Aetate, no. 4, and Guidelines and Suggestions for Implementing the Conciliar Declaration “Nostra Aetate” (n. 4).

[2] Advocates of the dual covenant theory do not necessarily deny that all salvation comes through Jesus Christ. For instance, some contend, “If Jews are in covenant with the God whom Christians understand to be Triune, then they are in relationship with the Father, Son, and Spirit, and are related to the saving power of Jesus Christ, even if that is not how Jews experience the relationship” (John T. Pawlikowski, Philip Cunningham, and Mary C. Boys, “Theology’s ‘Sacred Obligation’: A Reply to Cardinal Dulles,” America, October 14, 2002. Available online at http://www.bc.edu/research/cjl/meta-elements/texts/
cjrelations/resources/articles/BoysCunnPaw.htm). However, such individuals still contend that Jews do not need to be (and should not be) presented with the Gospel and invited to enter Christ’s Church because they are already saved within Judaism.

[3] Reflections on Covenant and Mission (Consultation of the National Council of Synagogues and The Bishops Committee for Ecumenical and Interreligious Affairs, August 12, 2002. Available online at http://www.bc.edu/research/cjl/meta-elements/texts/cjrelations/resources
/documents/interreligious/ncs_usccb120802.htm). This document was never approved by the bishops of the United States and has been removed from the USCCB website.

Subsequent to the submission of the present article for publication in Lay Witness, the USCCB’s Committee on Doctrine and Committee on Ecumenical and Interreligious Affairs issued A Note on Ambiguities Contained in Reflections on Covenant and Mission (June 18, 2009. Available online at http://www.usccb.org/bishops/covenant09.pdf). In this note, the bishops stated unequivocally that Reflections on Covenant and Mission “is not an official statement of the [USCCB],” that some theologians have mistakenly “treated the document as authoritative,” and that this has “proven problematic because the section representing Catholic thought contains some statements that are insufficiently precise and potentially misleading.” The note also affirms that “[RCM] should not be taken as an authoritative presentation of the teaching of the Catholic Church” and that it could “lead some to conclude mistakenly that Jews have an obligation not to become Christian and that the Church has a corresponding obligation not to baptize Jews.” The document concludes, “The fulfillment of the covenants, indeed, of all God's promises to Israel, is found only in Jesus Christ. By God's grace, the right to hear this Good News belongs to every generation. Fulfilling the mandate given her by the Lord, the Church, respecting human freedom, proclaims the truths of the Gospel in love.”

[4] Cindy Wooden, “Pope Says Holocaust Denial is ‘Intolerable . . . Unacceptable,’” Catholic News Service, February 12, 2009, http://www.catholicnews.com/data/stories/cns/0900668.htm.

[5] John T. Pawlikowski, Philip Cunningham, and Mary C. Boys, “Theology’s ‘Sacred Obligation’: A Reply to Cardinal Dulles.”

[6] Pontifical Council for Interreligious Dialogue, “Dialogue and Proclamation: Reflection and Orientations on Interreligious Dialogue and the Proclamation of the Gospel of Jesus Christ,” May 19, 1991. Available online at http://www.vatican.va/roman_curia//pontifical_councils/interelg/
documents/rc_pc_interelg_doc_19051991_dialogue-and-proclamatio_en.html.

[7] Secretariat for Non-Christians, “The Attitude of the Church towards the Followers of Other Religions: Reflections and Orientations on Dialogue and Mission,” May 10, 1984. Available online at www.melbourne.catholic.org.au/eic/pdf/art-Interfaith-attitudenonchristian.pdf.

[8] St. Justin Martyr, chapter 11, Dialogue with Trypho, trans. Marcus Dods and George Reith, from Ante-Nicene Fathers, Vol. I, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Buffalo, NY: Christian Literature Publishing Co., 1885. Revised and edited for New Advent by Kevin Knight, http://www.newadvent.org/fathers/01282.htm.

[9] Commission for Religious Relations with the Jews, Notes on the Correct Way to Present the Jews and Judaism in Preaching and Catechesis in the Roman Catholic Church. Available online at http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/relations-jews-
docs/rc_pc_chrstuni_doc_19820306_jews-judaism_en.html.

[10] Rabbi Zolli took the name “Eugenio” in honor of Eugenio Pacelli (Pope Pius XII) because of the Holy Father’s efforts on behalf of the Jewish people during World War II.

[11] In 1870, A. S. Thelwall of the Church of England used the term “supersession” to describe Tertullian’s views on the Old Covenant as expressed in his treatise An Answer to the Jews (available online at http://www.newadvent.org/fathers/0308.htm.)

[12] This over-emphasis on discontinuity stands in contrast to the guidelines promulgated by the Vatican’s Commission for Religious Relations with the Jews: “When commenting on biblical texts, emphasis will be laid on the continuity of our faith with that of the earlier Covenant . . . without minimizing those elements of Christianity which are original. We believe that those promises were fulfilled with the first coming of Christ. But it is nonetheless true that we still await their perfect fulfillment in his glorious return at the end of time” (Guidelines and Suggestions for Implementing the Conciliar Declaration “Nostra Aetate” (n. 4)).

[13] Avery Cardinal Dulles, “The Covenant with Israel,” First Things, November 2005, http://www.firstthings.com/article.php3?id_article=256.

[14] Joseph Cardinal Ratzinger, Many Religions, One Covenant: Israel, the Church, and the World, trans. Graham Harrison (San Francisco, CA: Ignatius Press, 1999), pp. 70–71.

[15] Lumen Gentium, no. 9; Nostra Aetate, no. 4; Ad Gentes, no. 5; Redemptoris Mater, no. 25; Mulieris Dignitatem, no. 20.

[16] Rom. 11:12, 15, and 25; Lk. 13:35/Mt. 23:39; Lk. 21:24; Hos. 3:5; Deut. 4:30; Is. 59:20; Mic. 2:12; Mal. 4:5–6.

[17] Jacob Michael, Never Revoked by God: The Place of Israel in the Future of the Church (Lulu, 2006, http://books.lulu.com/content/448192); http://www.sungenisandthejews.com/Addenda_and_Bio.html; and http://sungenisandthejews.blogspot.com/2008/02/theology-of-prejudice.html.

[18] Joseph Cardinal Ratzinger, God and the World: A Conversation with Peter Seewald, (San Francisco, CA: Ignatius Press, 2002), p. 148.

[19] Joseph Cardinal Ratzinger, Many Religions, One Covenant, p. 32. St. Augustine to Faustus the Manichean, Bk 9 2, Nicene and Post Nicene Fathers (NPNF) Vol. IV, p. 176. St. Augustine, Sermons, XXVII, 12 in NPNF, Volume VI, p. 345. Romans 11:17–24. See also The Root of Romans 11, available online at http://www.sungenisandthejews.com/uploads/ROOT-LINK.doc.

[20] Pope Pius XI speaking to a group of German pilgrims on September 20, 1938, quoted in Robert Martin, Spiritual Semites: Catholics and Jews during World War II (New York, NY: Catholic League for Religious and Civil Rights, 1983), p. 18.

[21] Dei Verbum, nos. 15–16: “[The books of the Old Testament], though they also contain some things which are incomplete and temporary, nevertheless show us true divine pedagogy. . . . God, the inspirer and author of both Testaments, wisely arranged that the New Testament be hidden in the Old and the Old be made manifest in the New. For, though Christ established the new covenant in His blood (see Luke 22:20; 1 Cor. 11:25), still the books of the Old Testament with all their parts, caught up into the proclamation of the Gospel, acquire and show forth their full meaning in the New Testament” (emphasis added).

And Guidelines and Suggestions for Implementing the Conciliar Declaration “Nostra Aetate” (n. 4): “An effort will be made to acquire a better understanding of whatever in the Old Testament retains its own perpetual value (cf. Dei Verbum, 14–15)” (emphasis added).

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