NOSTRA AETATE AS THE “MAGNA CHARTA” 

OF CATHOLIC-JEWISH DIALOGUE

Greetings at the Pontificial University Gregoriana

Rome, October 27, 2025

Eminences, Excellencies, honored guests and dear friends,

In acknowledging your presence for this conference, I extend my warmest greetings on the occasion of the celebration of the sixtieth anniversary of the promulgation of the Conciliar Declaration “Nostra aetate”. I’m here representing the “Commission for Religious Relations with the Jews”, which was established by Saint Pope Paul VI in October 1974, and which has a mandate to carry forward and promote religious dialogue with Judaism.

In light of the complex developments that took place during the Second Vatican Council, which ultimately led to the writing of “Nostra aetate”, we should consider that its important fourth chapter, which concentrates on the relations of the Catholic Church with Judaism, is not only a starting point, but the actual cornerstone of the entire conciliar declaration. In this regard, the theological consultant to the Council, then Joseph Ratzinger, in his appreciated reports of the progress of the Council, stated that, regarding the relationship between the Church and Israel, a new page in the book of mutual relations had been opened. The great importance of the fourth article of “Nostra aetate” is that, for the first time in history, an ecumenical council spoke so explicitly and positively about the Catholic Church’s relations with Judaism.

In doing so, the Council did not merely mention practical and pragmatic prospects, but addressed the issue of Catholic-Jewish relations in a theological framework and based on solid biblical foundations. The fourth article of “Nostra aetate” begins with a reflection, rooted in the Bible, on the mystery and mission of the Church, a mission inscribed in the history of salvation, and remembers the deep bond with which the people of the New Covenant is united and remain united spiritually with the stock of Abraham. The article points out expressly the Jewish roots of the Christian faith, and stresses in a positive way the great “shared spiritual heritage” of Jews and Christians. It expresses the fervent desire to promote mutual understanding and the consequent mutual appreciation of Jews and Christians. It deplores the injuries and the hatred, persecutions and displays of violence that have been perpetrated against the Jewish people by those who considered themselves Christians and condemns in particular all forms of anti-Semitism. These reprehensible anti-Jewish attitudes are condemned not only for political reasons but also for the “Gospel’s spiritual love”, and are seen as a sin against God and against humanity.

Although the fourth article is part of the broader framework of the Church’s relations with non-Christian religions, the Council is well aware that, for us Christians, Judaism cannot be considered simply as one of many non-Christian religions and that the relationship between Christianity and Judaism cannot be seen merely as a variation of the inter-religious dialogue. Rather, the Church has a unique and singular relationship with Judaism, that it does not have with any other religion, as pointed out by Saint Pope John Paul II during his visit to the Synagogue of Rome on April 13, 1986: “The Jewish religion is not ‘extrinsic’, but in a certain way is ‘intrinsic’ to our own religion. Therefore, we have a relationship which we do not have with any other religion. You are our dearly beloved brothers and, in a certain way, you could say our elder brothers.” In this wider context, the fourth article of “Nostra aetate” is regarded as the founding document and the “Magna Charta” of Catholic-Jewish dialogue, for which, on the occasion of this sixtieth anniversary, we want to give thanks to our common God.

We often act as though this achievement were solely our own doing, as if only the protagonists of the Jewish-Christian dialogue had contributed to this reconciliation between Jews and Christians, as if a mutually enriching understanding—and, as a result, a lasting friendship—were purely the work of human beings. Yet Psalm 127 states quite clearly what also applies to our efforts in dialogue: “Unless the Lord builds the house, the builders labour in vain” (Ps 127:1). In this sense, during this Jubilee year, we must first and foremost give thanks to the LORD, who, following the Second Vatican Council, set us on the path of reconciliation, mutual understanding, and friendship—and we must ask that He continue to accompany us, even in difficult times. The first thing we must do when it comes to the future of our dialogue is pray. Without the LORD we achieve nothing, with Him we achieve everything! It is essential that our prayer be in harmony with the will of the LORD, and that will—despite all current challenges and difficulties—most certainly points towards a deeper friendship and closer cooperation between Jews and Christians.

Sixty years of “Nostra aetate (no. 4)” is reason enough to reflect on the history of the Jewish-Christian dialogue, but this anniversary should also inspire and encourage us anew. We must not allow ourselves to be deterred by present difficulties; instead, we should look to the future with trust. And through it all, we must never forget that it is the LORD who builds the house, and that He should be—and remain—the centre of our dialogue. For this conference, I wish all participants and collaborators a fruitful meeting and a meaningful reflection on interreligious dialogue, so necessary in today’s society, and especially on the crucial dialogue between Jews and Christians in the service of peace among people and between nations.