Courtesy, Confrontation, Cooperation: Jewish-Christian/Catholic Relations in the United States

Abstract

One of my early experiences in Jewish-Christian relations was an exciting venture in Arizona in the 1970s when I served as executive director of a cluster of five Protestant churches, one Catholic church and two synagogues (one Conservative and one Reform), known as the North Phoenix Corporate Ministry. My task was coordinating the interfaith activities of twenty-five priests, ministers and rabbis, and involved lay people from the seven congregations. We developed programs in education, social justice, liturgy and communications and became a model for ecumenical/interfaith groups in the West. We grew in remarkable relationships—many of which continue to this day. I preached my first sermon in a synagogue in 1970—and was known as either “the Temple nun” or “the synagogue Sister” depending on whether I was in the Reform or the Conservative Jewish congregation. Weekly, with very few exceptions, we had wonderful wild clergy luncheons! They consisted of prayer, kosher food, business, theological discussion and a lot of laughter. On one occasion, Rabbi Albert Plotkin announced to the group: “If Jesus came to Phoenix, Arizona, he would not go to any of your churches! He would come to my synagogue! He was a good Reform rabbi!” After a hearty laugh—we all agreed with him. Prior to Vatican II most Christians would have been taken aback by such a statement. What is the American experience of Jewish-Catholic relations? It is only a slice of the larger picture of Jewish-Christian relations in the United States, therefore some consideration of Protestant-Jewish relations is required for context. In this essay I will (1) briefly sketch a tapestry background of Jewish-Christian relations in the United States to Vatican II; (2) discuss the Second Vatican Council and the significant relationship of Catholics and Jews as it has evolved in the United States to 1995; and (3) reflect on how Jewish-Catholic relations in three areas—academia, religious institutional structures, and “grass roots” experiences—have allowed the United States to make unique contributions to the dialogue.