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CURRENT TOPICS IN CHRISTIAN-JEWISH RELATIONS | 'Current Topics' pages offer primary source materials, commentary, and links on subjects of concern in Jewish and Christian relations. |
Impact on Interreligious Relations of the Wider Use of the Latin 1962 Catholic Missal
- Background (and links to the July 7, 2007 motu proprio)
- An official English translation of the pastoral letter to bishops accompanying the motu proprio.
- An unofficial English translation, followed by 'Questions and Answers.' (Bishop's Committee on the Liturgy, USCCB)
Why the Concern?
Let us pray: Almighty and everlasting God, You save all men and will that none should be lost; look down on those who are deceived by the wiles of the devil, that with the evil of heresy removed from their hearts, the erring may repent and return to the unity of Your truth. Through our Lord..
2) For the conversion of the Jews. Let us pray also for the Jews that the Lord our God may take the veil from their hearts and that they also may acknowledge our Lord Jesus Christ.
Let us pray: Almighty and everlasting God, You do not refuse Your mercy even to the Jews; hear the prayers which we offer for the blindness of that people so that they may acknowledge the light of Your truth, which is Christ, and be delivered from their darkness. Through the same our Lord..
3) For the conversion of pagans [Infidelium]: Let us pray also for the pagans, that almighty God may take away iniquity from their hearts, so that they may forsake their idols and be converted to the living and true God and His only Son, Jesus Christ, our God and Lord.
[with thanks to Prof. Maxwell Johnson of the University of Notre Dame for this quotation]
Roman Catholic Daily Missal 1962 Latin-english Pdf
Statement of the Discussion Group 'Jews and Christians' of the Central Committee of German Catholics
The Disruption to Christian-Jewish Relations by the Re-establishment of the Tridentine Rite
[Unofficial translation]
- The Missale Romanum of 1962 contains the Good Friday Intercession 'for the conversion of the Jews' (pro conversione Iudaeorum). Although this rite no longer includes the denigrating descriptions of the Jews as acting 'perfidiously' (perfidus) and/or as 'perfidious' (perfidia), the Good Friday Intercession otherwise expresses the overall [demeaning] perspective of the text as it has been prayed in the Liturgy of Good Friday since the Middle Ages. The intercession speaks of the 'blindness' (obcaecatio) of the Jewish people and says that the Jewish people walk 'in darkness' (tenebrae). This contradicts in a striking way the conciliar declaration Nostra Aetate, which states in chapter 4: Sounding the depths of the mystery which is the church, this sacred council remembers the spiritual ties which link the people of the new covenant to the stock of Abraham. [..] the apostle Paul maintains that the Jews remain very dear to God, for the sake of the patriarchs, since God does not take back the gifts he bestowed or the choice he made. (see Romans 11,28-29; see Lumen Gentium 16). [..] the Jews should not be spoken of as rejected or accursed as if this followed from holy scripture. Consequently, all must take care, lest in catechizing or in preaching the word of God, they teach anything which is not in accord with the truth of the Gospel message or the spirit of Christ.
To revive the 1962 Missal with the old Good Friday Intercession means the denial of a substantial theological paradigm change made by the Council: in fact, the biblically-justified new understanding of the relationship of the Church to Judaism with the accompanying change to Church's own self-understanding. The traditional Good Friday Intercession still beseeched categorically that the Jews would acknowledge 'our Lord Jesus Christ, the light of truth.' The post-conciliar revised version is more open: it recognizes the way of salvation of the Jews, founded upon God's design, even if it asks that the Jews may 'arrive at the fullness of redemption.'
- The pre-conciliar Roman Missal is also inseparably connected to the old lectionary. In its sequence of about 60 diverse formularies for the celebration of Mass for Sundays and holydays there is no reading from the Old Testament for each Sunday, except in only three cases: Isaiah 60:1-6 on the Feast of the Epiphany, Hosea 6:1-6 and Exodus 12:1-11 on Good Friday as well as 12 Old Testament readings in the Liturgy of the Easter Vigil, which were reduced during the re-organization of 1951/55 to four (Genesis 1; Exodus 14:24-15,1; Isaiah 4:2-6 and Deuteronomy 31:22-30). This is blatant Marcionism, which devalues the first part of the two-part Christian Bible - namely the Bible of Israel - to insignificance. With the rejection of Marcion, however, the Church already in the middle of the second century has said 'Yes' to the Old Testament!
- The theology and spirituality of the Missa Tridentina, in particular regarding the doctrine of the Church, also contradicts much that was theological central to the Second Vatican Council. This concerns, not least, the unique relationship between the Church and Judaism (see Lumen Gentium, 16 and Nostra Aetate, 4).
It is clearly obvious what ensues with the reacceptance of the Tridentine Missal: a lasting disruption to the Catholic-Jewish Dialogue that began so hopefully at the Second Vatican Council. Many dedicated personal and also theological efforts on both sides would be intentionally damaged.
We hope that Pope Benedict XVI will not permit this injury to Christian-Jewish relations to occur.
1962 Latin Mass Missal
Bonn, Easter/Pesach 2007
For the Discussion Group 'Jews and Christians' of the Central Committee of German Catholics
- Professor Dr. Hanspeter Heinz, Augsburg
- Professor Dr. Ernst-Ludwig Ehrlich, Basel
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American Jewish Committee Press Release