As one of its most essential continuing activities, the Center for Christian-Jewish Understanding co-sponsored a series of conferences on the new Catechism in New York, Dallas, San Antonio, Scottsdale, Washington, Phoenix, Los Angeles, and CCJU's own state of Connecticut. The conferences are designed to learn about the extraordinary Catechism of the Catholic Church and its impact on Catholic-Jewish relations.

The Catechism was promulgated by Pope John Paul II in October 1992, on the 30th anniversary of the opening of the Second Vatican Council. The first revised Catechism since the Council of Trent more than 400 years ago, it was, to use the Pope's own words, intended as "a  sure and authentic reference text for teaching Catholic doctrine and in particular for preparing local catechisms around the world.  The new Catechism will, therefore, touch the minds of an entire new generation of Catholics.

Since Vatican II, the new doctrines of the Church have radically altered the relationship between Jews and Christians, opening up the first authentic dialogue between them.  Anti-Semitism has been condemned as a sin and declared "anti-Christian."  The Church has repeatedly affirmed an "irrevocable" covenant between God and the Jewish people which was not extinguished by the Gospel.  And most crucially, the idea that the Jewish People is somehow collectively responsible for the death of Jesus, has been irretrievably discarded into history's dustbin.

The new Catechism contains all these history-shaking statements, and more, just as the Pope had urged back on March 6, 1982:   "Because of the unique relations that exist  between Christianity and Judaism - linked together at the very level of their identity - relations, founded on the design of the God of the Covenant, the Jews and Judaism should not occupy an occasional or marginal place in catechesis: their presence there is essential and should be organically integrated."

The conferences were geared toward rabbis, priests, bishops and religious leaders with the hope that they would share what they learned with their constituencies.  Each conference featured Catholic and Jewish speakers who presented their own unique perspective on the new Catechism.

The participants included Dr. Anthony Cernera, president of Sacred Heart University; Most Rev. Edward M. Egan, Bishop of Bridgeport; Cardinal John O'Connor of New York City; Cardinal James Hickey of Washington, DC; Most Rev. Charles V. Grahmann, Bishop of Dallas; Dr. Eugene Fisher; Father Gus Di Noia, Rabbi Barry Friedman of Temple B'nai Abraham, Rabbi Samuel M. Stahl of  Temple Beth-El, San Antonio; Most Rev. Thomas J. O'Brien, Bishop of Phoenix; Rabbi Kenneth I. Segel, Temple Beth Israel, Phoenix; Rabbi Sheldon Zimmerman, Temple Emanu-El, Dallas; and a host of others.

Discussions touched on such topics as covenant theology, the relationship of the Eucharist to Passover, the permanent importance of Hebrew Scripture as a shared revelation, the mutual responsibility of Jews and Catholics to serve God together, and many others.Yet, despite the often theological nature of the discussions, the tone of the conferences were rarely cold or academic.  On the contrary, the dialogue was warm and loving, with an honesty that, at times, was poignant. For instance, Bishop Charles Grahmann, keynote speaker at the Dallas conference, opened his address by personally reiterating the Church's often expressed remorse for the past.  "May I say, in all sincerity, that the Catholic Church, over the past 2000 years, has indeed been guilty as this relates to our Jewish brothers and sisters.  I ask forgiveness..." he said, touching the hearts of all who were there.

At the conference in Manhattan, Cardinal John O'Connor urged even further strengthening of the dialogue between Catholics and Jews. "Today, we Jews and Christians live together in ever-increasing harmony.  That harmony is 'marred' sometimes by anti-Semitism  and by 'misunderstandings.' Yet, Jews and Christians today live together not just with understanding but with real love."

His sentiments were echoed by Rabbi Barry Friedman of Temple B'nai Abraham in Livingston, N.J., who urged Jews "not to forget, but to overcome the painful recollections of the past and squarely today's Church."

Indeed, the Church today, as the new Catechism bears miraculous witness, has left the past behind.  The new Catechism makes major headway in teaching new respect for the Jewish people.  Whereas in the past, the Pharisees, the spiritual forerunners of the rabbis, were often maligned as being "whitewashed," spiritless legalists, the new Catechism reverses this stereotype decisively.  Whereas in the past, it sometimes seemed as if all Jewish leaders at the time of Jesus were opposed to his teachings, the new Catechism now asserts that only "some" or "certain" Jewish leaders were at odds with Jesus.

From the very first section, as Bishop Edward Egan of Bridgeport noted, the Catechism affirms the sanctity of Jewish Scripture, through which God reveals Himself.  It also declares that Jewish prophets be revered as saints.   And, it even goes so far as to include seven whole sections devoted exclusively to discussions of Jewish prayers. In fact, the Catechism teaches that Jesus had the utmost respect for Jewish traditions and law, that he was a faithful observer of Torah, who did not come to abolish it, and had a profound love and respect for the ancient Temple in Jerusalem.  His Jewishness, as well as that of Mary and the majority of the apostles, is emphasized with pride. "This book is shot through with an understanding of our rootedness in Judaism," said Cardinal O'Conner.

Perhaps the most dramatic section of all deals with the events surrounding the crucifixion.  Not only does the new Catechism emphasize that Jews are not collectively responsible for the death of Jesus, but it goes considerably further.  The blame is placed squarely at the feet of pagan Roman Gentiles. As Eugene Fisher, Associate Director of the Secretariat for Ecumenical and Interreligious Affairs of the National Conference of Catholic Bishops remarked, "This statement ...should have a profound influence not only in the classroom when the Passion narratives are discussed, but from the pulpit during Holy Week and in Easter Season...It fleshes out concretely and stringently what was implicit in the Second Vatican Council's declaration, that in Catholic teaching, the Jews should not be spoken of as rejected by God or accursed as if this followed from Sacred Scripture [Nostra Aetate]".

Rabbi Bemporad drove the point home:  "Being taught the principles of the new Catechism, no Catholic child could ever confront a Jewish child with contempt and condemnation.  No Catholic community could ever make a Jewish family feel unwelcome without violating the very innate bond between the Church and God's covenant with the Jewish People."

"The Catechism is permeated with a new spirit: of love and brotherhood between Catholics and Jews," added Bishop Grahmann. For this reason, Dr. Mark Goodwin, Assistant Professor of Theology at the University of Dallas, suggested that "The Catechism of the Catholic Church can function as a practical guide for Catholics and Jews who are engaged in Jewish-Christian dialogue."Goodwin said that it is true that "the Catechism clearly shows the differences that exist between Catholics and Jews, and these differences will come out in any genuine dialogue.   However, the point of dialogue is not to agree with one another, but rather to be able to enrich one another in mutual respect."

If such "mutual respect," the cornerstone of Nostra Aetate, is the criterion, then it was clear to the hundreds who participated that the recent Catechism conferences were an extraordinary success. "I think it's absolutely wonderful," remarked Connie Rudick, a member of Temple Emanu-El in Dallas.   "I think we need to reach out as much as the Catholics do."

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