The document stayed in the files of the French rabbinate until Rabbi Gutman decided to make it public. Three pages long and in the form of an outline, the text describes the results of Nostra Aetate about non-Christian religions and Christian attitudes toward Judaism, published by the French bishops in 1973. 

Rabbi Gutman explained the genesis of this text during a dialogue organized by the College of Jewish Studies of the Universal Jewish Alliance in Paris. It all started in 1968, three years after Nostra Aetate. The French bishops asked Chief Rabbi Jacob Kaplan to write a paper on the way Judaism views Christianity. Rabbi Kaplan in turn asked Rabbi Charles Touati, president of the doctrinal commission of the French rabbinate, to put together a committee to prepare a file that would serve as the basis for a potential official position. Mr. Touati chose philosopher/professor Emmanuel Levinas, and Professor Georges Vajda, an expert on Oriental matters. Work started in May 1968. Each committee member selected a series of texts drawn from the Jewish tradition, then the whole committee decided on the core of material. 

The committee established certain guidelines: the document would involve the French rabbinate only and it would contain only works written by authorities recognized by universal Judaism. Keeping in mind that there might be contradictory texts, the committee believed that their selections represented works best reflecting Judaic thinking. The tenor of the document goes beyond Jewish-Christian relations. 

The basic tenets of the document are:

• Rejection of Christianity could have been avoided.

• In Jesus' times, Christians were not idolaters; they worshipped the God who created the world and they had much in common with Jews.

• Christians are promised eternal salvation.

• Israel can learn from Christians and Muslims when it comes to moral matters.

• Christianity and Islam have contributed to the betterment of humanity.

• Christianity and Islam contribute to preparing the way for the Messiah.

This outline was only the first step toward an official declaration that would involve the French rabbinate. But the project floundered under circumstances described by Rabbi Gutman. The document was distributed to all the rabbis so that the General Assembly of the French Rabbinate could reach a decision. It took 10 years (1978) for the topic to appear on the dockets of the Rabbinic Congress. It then made for a lively discussion, to say the least. A large minority, led by Rabbi Emer Jas, did not think it would be possible to have a genuine dialogue with Christians, and expressed some strong doubts. Due to a lack of clear consensus votes, Rabbi Kaplan decided to withdraw the document and to postpone the preparation of a public declaration. 

Thirty-two years after the writing of the document, Georges Vajda and Emmanuel Levinas having passed away, Rabbi Charles Touati decided that it was time to make the document public, and gave the project to Rabbi Rene Gutman. Rabbi Gutman calls it a historical document, which will be published in its entirety this year in the Revue des Etudes Juives. The rabbi views it as a very important document because it is a synthesis of the French Rabbinate's thinking since the Middle Ages, characterized by a positive understanding of Christianity amidst a Christian community that has shown itself sometimes friendly, sometimes oppressive. Rabbi Gutman maintains that to some French rabbis, Christianity is probably not necessary for Judaism, but Judaism knows it is necessary for the world. Christianity is also necessary for the redemption of a world led by violence. 

Now the question is, is the French Rabbinate ready to reopen the 1968 document? “I am sure that, in today's context, a declaration would involve more in-depth discussion about Islam,” says Rabbi Gutman. 

Rene-Samuel Sirat, former Chief Rabbi of France, points out, “Other priorities and other ideological choices may appear today.” David Messas, Chief Rabbi of Paris, emphasizes that the 1968 document “cannot be considered an accurate reflection of French Judaism's current thinking.” But he does not dismiss the possibility that one day the rabbinate will take another look at this document and resume the discussion. 

Reprinted with permission from Le Monde, (February 12, 2001).

Translation from the French by Guillaine Dale, assistant to the directors, CCJU