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Jacob Neusner on Catholic Prayer -- Sightings

Martin Marty, the ever prescient and thoughtful commentator on things religious (I'm always trying to find ways of acknowledging my respect for him), speaks to the question of praying for people of other faiths -- for their salvation -- especially in regard to the Catholic Good Friday Liturgy and prayers for the Jews. Many Jews find this offensive, but as Marty notes Jacob Neusner suggests this is not at all unusual, as Jews pray for the salvation of Gentiles. This is a provocative idea, but one that should begin an important interfaith discussion: Is it appropriate to pray for the illumination of our brothers and sisters in other faiths? I wrestle with my own belief that in Christ all things are reconciled to God (2 Cor. 5). Ultimately, I'm committed to this conclusion. So, what do you think?


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Sightings 3/10/08


Jacob Neusner on Catholic Prayer
-- Martin E. Marty

A week from Friday is Good Friday, a most solemn day for Christians. It is also a problem day for Jews, and for the evident Christian majority which is (or wants to be) sensitive to the sensibilities of Jews. For centuries the most painful element in the Roman Catholic liturgy came from the Good Friday litany in the Latin Rite, which began: "Let us pray for the perfidious Jews: That Almighty God may remove the veil from their hearts so that they too may acknowledge Jesus Christ our Lord..." There was also reference to "Jewish faithlessness" and "blindness." In 1960 an offended and thoughtful Pope John XXIII deleted "faithless" (perfidis); in 1970 the prayer was radically altered. So far, so good.

Last summer Pope Benedict XVI allowed for reversion to the world and words of pre-1970, to a 1962 Missal version of the liturgy. This act was received ambiguously by American Jewish leadership. The American Jewish Committee expressed "appreciation" for some of the papal steps forward, but the Anti-Defamation League called the pope's action "a theological setback" and a "body blow" to Catholic-Jewish relations. On February 6 the Vatican announced an emendation of the 1962 Missal. Tradition-hungry Catholics will now pray this revision: "Let us also pray for the Jews: That our God and Lord may illuminate their hearts, that they acknowledge Jesus Christ is the Savior of all men…grant that even as the fullness of the peoples enters Thy Church, all Israel be saved…"

Recently I conversed with a Jewish professor of New Testament at a largely Christian theological school, and expected her to speak of "setback" and "body blow." To my surprise, she said that while all such prayers make Jews uncomfortable, given the painful history we inherit, she thought that the notion of one faith-community praying for the spread of its faith to others was not the highest offense. "Many do it." OK.

Then I chanced on this headline in the Jewish weekly Forward (February 29-March 7): CATHOLICS HAVE A RIGHT TO PRAY FOR US, above an op-ed by veteran Professor Jacob Neusner, a scholar of Judaism uncommonly informed about such matters. His main point will surprise many non-Jews and many Jews as well: "Israel prays for gentiles, so the other monotheists, the Catholic Church included, have the same right to do the same—and no one should be offended, as many have[.]"

Rabbi Neusner notes that a prayer "for the conversion of 'all the wicked of the earth,' who are 'all the inhabitants of the world,' is recited in normative Judaism not once a year, but every day." He quotes several passages from standard Jewish liturgies, which "leave no doubt that when holy Israel assembles for worship it asks God to illuminate gentiles' hearts." Prayers of both covenanted sets of people have "an eschatological focus and mean to keep the door to salvation open for all peoples. Holy Israel should object to the Catholic prayer no more than Christianity and Islam should take umbrage at the Israelite one."

Whoever thinks that in one short column even Dr. Neusner can deal with all the complexities and subtleties of the subject, or that his will be a last word—it's virtually a first, in the current context—should be ready for many rejoinders, reservations, and qualifications, because much goes on between now and the eschaton, "the fullness of time." Both sets of believers have work to do to express their hopes thoughtfully and to follow them up with empathic acts. But this first word might help make Good Friday more a day of solemn contemplation than of polemics. "It is our duty to praise…"


Martin E. Marty's biography, current projects, upcoming events, publications, and contact information can be found at www.illuminos.com.

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The March issue of the Martin Marty Center's Religion and Culture Web Forum presents an essay by Jerome Copulsky, Assistant Professor and Director of Judaic Studies at Goucher College: "The Last Prophet: Spinoza and the Political Theology of Moses Hess." Commentary from Rabbi Shai Held (Jewish Theological Seminary of America), Leah Hochman (University of Florida), Jeffrey Israel (University of Chicago) and Ben Sax (University of Chicago) will be available on the forum's discussion board,where readers may also post responses.
Access the discussion board at:https://cforum.uchicago.edu/viewforum.php?f=1
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Sightings comes from the Martin Marty Center at the University of Chicago Divinity School.
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