Righting Relations after the Holocaust and Vatican II: Essays in Honor of John T. Pawlikowski, OSM ed. by Elena G. Procario-Foley and Robert A. Cathey

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Reviewed by: Righting Relations after the Holocaust and Vatican II: Essays in Honor of John T. Pawlikowski, OSM ed. by Elena G. Procario-Foley and Robert A. Cathey Eugene J. Fisher Elena G. Procario-Foley and Robert A. Cathey, eds., Righting Relations after the Holocaust and Vatican II: Essays in Honor of John T. Pawlikowski, OSM. A Stimulus Book. Mahwah, NJ: Paulist Press, 2018. Pp. 334. $34.95, paper. The essays in this excellent volume are written by scholars from the Americas and Europe—Catholics, Protestants, Jews, and Muslims—reflecting the globalization of interreligious dialogue in our time. Aptly titled, it honors one of the great theologians of social ethics and pioneers of Catholic-Jewish relations. The book opens with a foreword by another great pioneer in Jewish-Christian relations, Judith H. Banki. Procario-Foley of Iona College deftly introduces the book, which summarizes the work leading to Nostra aetate and advances since the Council. The book is divided into three parts: Ethics and Theology, Holocaust Studies, and Interreligious Studies. In the first part, Mary Doak compares the works of Reinhold Niebuhr and Pawlikowski on social ethics. Cathey summarizes Pawlikowski's Christology and its challenges for rethinking Protestant theology. Edward Kessler of England formulates a theology of dialogue. Martin M. Lintner, OSM, probes the meaning of love of neighbor (Lev. 19:18) in the Bible and in the thought of Jewish philosophers Emmanuel Levinas and Martin Buber. Michael S. Kogan commits a small error in interpreting Galatians as "replacement theology," since Paul's argument was not against Judaism as such but an argument that gentile converts to Christianity need not observe the whole of the law/Torah but only the Noahide covenant (p. 74). Kogan discusses the Christian doctrine of the Incarnation from a Jewish point of view, which can be the basis for deepening Jewish-Christian dialogue. Jon Nilson concentrates on pedagogical and pastoral implications of Catholic scholars Pawlikowski, Karl Rahner, David Tracy, and Philip Cunningham. [End Page 451] In the section on Holocaust studies, John K. Roth explores the experiences of Jewish survivors of the Shoah, such as Albert Camus and Primo Levi. Stephen Jacobs describes the "righteous gentiles" who saved Jews from the Nazis, asking the reader, "What would you do?" Victoria Barnett of the U.S. Holocaust Memorial Museum traces the work since World War II to remove anti-Judaism from Christian thought. Menhaz Afridi, a Muslim, discusses how we can understand the "others" as they understand themselves. Katherina von Kellenbach considers how we can learn to understand historical and present interreligious relations. Carol Rittner, RSM, examines challenges for Christian classrooms and sermons. In "Interreligious Studies," Susannah Heschel, daughter of Abraham Joshua Heschel, describes her father's involvement in the development of Nostra aetate. Amy-Jill Levine summarizes the progress since Nostra aetate, carefully critiquing traditional anti-Jewish readings of the Gospels and typological readings of the Hebrew Scriptures. Ruth Langer shows how Jews can in the future present a fair understanding of Christianity in Jewish liturgy. Carmen M. Nanko-Fernandez and Jean-Pierre Ruiz describe the history and present reality of Latino/a Catholic-Jewish relations, convivencia. Mary C. Boys traces the trajectory of Nostra aetate from World War II to its declaration in and since 1965. Yehezkel Landau of Israel, who has long worked there for Jewish-Christian-Muslim relations and Israeli-Palestinian peacebuilding, provides a moving tribute to Pawlikowski the man and to his work. James Carroll of Harvard provides an afterword drawing on his own experiences in Boston. [End Page 452] Eugene J. Fisher Saint Leo University, St. Leo, FL Copyright © 2018 Journal of Ecumenical Studies