Reconciliation of Catholic Christianity and Judaism: A Personal Journey
To believe Catholic Christianity is true, I necessarily must believe that Judaism is true because Catholic Christianity has its roots deeply embedded in ancient Judaism. Christianity emerged from the fertile soil of Judaism, inheriting its sacred Scriptures, its covenantal promises, and its spiritual heritage. However, if I accept Judaism as true, why do I not agree with all aspects of the Jewish religion? Specifically, why do I disagree with the Jewish understanding of the Messiah, the End Times, salvation, and the nature of God? This tension—between acknowledging Judaism’s foundational role in the Christian faith and wrestling with its differences—presents a complex and deeply personal challenge.
In grappling with this conundrum, I have sought to understand Judaism, particularly First-Century Judaism, more deeply. I have studied the Jewish perspective on these issues, trying to reconcile and integrate both Judaism and Christianity into a coherent religious outlook as a Catholic. This process has not been an exercise in cognitive dissonance, as some readers from non-Catholic faiths might accuse me of, but rather a journey of profound theological inquiry, where I have sought clarity rather than contradiction. As a Catholic, I find myself rooted in both traditions—the old and the new—but with an understanding that the Jewish faith, though deeply respected, is fulfilled in the person of Jesus Christ.
1. The Catholic Understanding of Judaism’s Role in Salvation History
The Catholic Church teaches that Judaism is an integral part of salvation history. This view is rooted in the belief that God’s covenant with the Jewish people remains valid and that the Jewish faith continues to hold a special role in the divine plan. The Second Vatican Council’s document Nostra Aetate (1965) profoundly reshaped Catholic views on Judaism, affirming that the Jewish people are not only the first to receive God’s revelation but that they continue to hold a unique place in God’s plan:
"The Church of Christ acknowledges that, according to the divine plan of salvation, the Jews are the first to hear the Word of God. They have a special relationship to the Church, since they are the descendants of Abraham and the recipients of God’s promises."
— Nostra Aetate, 4.
This teaching affirms that the Jewish people have not been replaced by Christianity, but rather that the covenant made with them through Moses remains eternally valid. For Catholics, this is not an ideological stance but a recognition of historical and theological truth. Jesus Christ, while fulfilling the promises made to Israel, does not nullify the covenant. Instead, He is the fulfillment of what was prophesied and awaited within Judaism.
2. The Jewish Messiah: Catholic and Jewish Divergence
One of the most significant differences between Judaism and Christianity is the understanding of the Messiah. For Christians, Jesus Christ is the Messiah who has already come, fulfilling the Old Testament prophecies of salvation. The Jewish people, however, continue to await the coming of the Messiah. The Catholic Church acknowledges this Jewish expectation while affirming that Christ is the fulfillment of the promises made to Israel. In Lumen Gentium, another document from the Second Vatican Council, the Church declares:
"The Church, therefore, contemplates with sincere affection the Jews, the first to hear the Word of God, and cherishes the memory of the great men of the Old Covenant, who are also our ancestors in faith."
— Lumen Gentium, 16.
Catholic theology, rooted in both the Old and New Testaments, holds that the messianic hope is realized in Jesus. As Pope Benedict XVI writes in Jesus of Nazareth, "Jesus is the fulfillment of the messianic promises, the one in whom God’s salvation is fully realized" (p. 12). This perspective diverges from Jewish teaching, which holds that the Messiah has not yet come and will be a future figure who will usher in peace and redemption for Israel.
Yet, this divergence does not negate the Jewish role in salvation history. On the contrary, Catholics believe that the Jewish faith continues to have significance, as it prepared the way for the advent of the Messiah. In this sense, both traditions share a messianic hope, but the interpretation of who the Messiah is marks the central theological divide.
3. The End Times: A Common Hope, A Divided Vision
Catholic and Jewish eschatology share significant similarities, particularly in their anticipation of a future Messianic age. Both religions believe in the establishment of God's Kingdom on earth, but their understandings of how this will come about are different. In Christianity, this will occur with the return of Christ, while in Judaism, it is the arrival of a human Messiah who will bring peace and justice.
The Catechism of the Catholic Church teaches that the end of time will be marked by the second coming of Christ, in which He will judge the living and the dead, and God's Kingdom will be fully realized. The Church's teaching on this is found in the following section:
"The Church, which is the Kingdom of Christ already present in mystery, and the work of the Spirit, will be brought to its perfection in the glory of heaven when Christ returns. Then the righteous will shine like the sun in the Kingdom of their Father."
— Catechism of the Catholic Church, 763.
In contrast, Judaism’s vision of the end times centers on the coming of the Jewish Messiah, who will gather the exiles of Israel, rebuild the Temple in Jerusalem, and bring about an era of peace and divine rule. As Rabbi Jonathan Sacks writes:
"For Jews, the coming of the Messiah represents the fulfillment of God’s promises to Israel. It will be a time of peace, justice, and the restoration of the Temple in Jerusalem."
— The Dignity of Difference, p. 215.
This difference, while significant, does not mean that Catholics and Jews are in complete opposition. The Catholic Church acknowledges the Jewish understanding of the Messianic age as a legitimate part of the broader salvation history, while also recognizing that Christians believe this age has been inaugurated by Jesus Christ.
4. Cognitive Dissonance or Theological Depth?
When I began studying both Christianity and Judaism, I wrestled with the tension between the two. As a Catholic, I must believe that Jesus Christ is the fulfillment of God's promises, yet I also recognize the deep theological and historical roots of Judaism. In many ways, these two traditions complement one another, even though their differences remain profound.
Some may accuse me of experiencing cognitive dissonance—holding two conflicting beliefs simultaneously. However, I would argue that this is not a case of unresolved tension but a reflection of the theological depth within both faiths. The Catholic Church teaches that the Jewish people remain integral to God’s plan of salvation. This acknowledgment allows for a deeper understanding of Judaism, not as something to be superseded, but as something fulfilled.
As Pope John Paul II wrote in his 1994 encyclical Ecclesia de Eucharistia:
"We Christians, while affirming that Jesus is the Messiah, must remember that the Jewish people, in their waiting for the Messiah, are already in a special relationship with God."
— Ecclesia de Eucharistia, 4.
This idea encapsulates my own journey. I do not see myself in conflict with Judaism; rather, I see the Jewish faith as a precursor to the fullness of God’s revelation in Christ. My faith as a Catholic, rather than rejecting the Jewish people or their religion, seeks to understand the depth of their beliefs while affirming the completion of the divine plan through Jesus Christ.
5. Conclusion: A Journey of Understanding, Not Contradiction
In conclusion, while there are clear theological divergences between Catholic Christianity and Judaism, I do not see my belief in Catholicism as a rejection of Judaism. On the contrary, I embrace the deep roots of my faith in Judaism, understanding that Catholic Christianity fulfills the messianic promises that Judaism awaits. I hope that, as the Church teaches, one day all people—Jews and Gentiles alike—will recognize the truth of God’s plan in Jesus Christ, as the Jewish Messiah. This journey has not been one of cognitive dissonance but of theological exploration, seeking to honor the Jewish faith while embracing the fullness of God’s revelation through Christ.
Sources
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Catechism of the Catholic Church, 763.
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Nostra Aetate, 4.
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Pope Benedict XVI, Jesus of Nazareth, p. 12.
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Rabbi Jonathan Sacks, The Dignity of Difference, p. 215.
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Pope John Paul II, Ecclesia de Eucharistia, 4.
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Pope Benedict XVI, Jesus of Nazareth: Holy Week, p. 213.
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