Panel explores Gen Z perspectives on Jewish-Catholic relations
A panel at Benedictine College in Atchison, Kansas, examined Jewish‑Catholic identity and rising antisemitism among Gen Z. Speakers included Jewish converts to Catholicism and a Catholic of Ashkenazi Jewish descent, sharing personal faith journeys. The discussion highlighted Gen Z’s reluctance to accept “brotherhood” arguments, demanding clear theological and political answers. The event was co‑sponsored by the Coalition of Catholics Against Antisemitism and aimed to strengthen Jewish‑Catholic friendship amid a crisis.
about 20 hours ago
Catholics of Jewish descent and recent Jewish‑to‑Catholic converts gathered at Benedictine College in Atchison, Kansas, to discuss how Generation Z perceives Jewish‑Catholic relations and the rise of antisemitism online. The panel, titled “Shoulder to Shoulder: Strengthening Jewish‑Catholic Friendship at a Moment of Crisis,” was co‑sponsored by the college and the Coalition of Catholics Against Antisemitism 1.
Gideon Lazar, a Jewish convert to Catholicism, noted an increase in antisemitic content among Catholics on the internet. He said many Gen Z men feel older generations have failed to answer their theological and political questions, leaving them vulnerable to “random antisemites online” who misuse Church fathers 1.
Lazar warned that the phrase “Christ is King” has been weaponized by those opposed to Christ, distorting its intended message of love 1.
Yarden Zelivansky, an IDF reserve sergeant and convert to Catholicism, described life in Israel as “surprisingly benign” despite the post‑Oct 7 climate 1.
He explained that Israeli identity now emphasizes shared national actions over theological differences, noting that his IDF gear bears the Jerusalem cross 1.
Zelivansky emphasized that faith should shape morals, which in turn inform politics, and cautioned against letting politics dictate faith 1.
Aviva Lund, a Catholic of Ashkenazi Jewish descent, said embracing her Jewish heritage has been largely positive. She described Jews as “not evangelical” and focused on caring for their own community 1.
Lund likened Jewish brethren to older siblings and said that deeper relationships with Jews have enriched her mystery of Jesus and evangelization 1.
The discussion was moderated by Simone Rizkallah, a founding member of the Coalition of Catholics Against Antisemitism, and Peter Wolfgang, president of the Family Institute of Connecticut Action 1.
Speakers included Zelivansky, Lazar, and Lund, each offering personal narratives that linked faith, identity, and contemporary challenges 1.
How has Catholic teaching shaped contemporary Jewish‑Catholic dialogue?
Catholic teaching has shaped contemporary Jewish–Catholic dialogue by giving it a theological foundation of enduring covenantal relationship, a method of “dialogue as a way of life”, and an ethical/spiritual aim of peace and justice—without abandoning Christian proclamation.
A central way Catholic teaching has shaped dialogue is by affirming that God’s covenant with the Jewish people is never revoked. In Evangelii Gaudium, Pope Francis states:
“We hold the Jewish people in special regard because their covenant with God has never been revoked … ‘the gifts and the call of God are irrevocable’ (Rom 11:29).”
This affects dialogue in practice because it undermines two attitudes that often poison interreligious conversation: viewing Judaism as simply “foreign” or treating Jewish fidelity as having no theological status in God’s plan. Francis explicitly concludes:
“As Christians, we cannot consider Judaism as a foreign religion… With them, we believe in the one God who acts in history.”
So, contemporary Jewish–Catholic dialogue is often structured around mutual recognition of shared Scriptures and shared worship of the one God, rather than around cultural exchange detached from theology.
Catholic teaching does not ask Christians to stop believing that Jesus is Lord and Messiah; rather, it frames Jewish–Catholic dialogue as reading the Hebrew Scriptures together in a way that respects Judaism’s integrity. Francis writes:
“there exists as well a rich complementarity which allows us to read the texts of the Hebrew Scriptures together and to help one another to mine the riches of God’s word.”
And he couples complementarity with clear Christian proclamation:
“While it is true that certain Christian beliefs are unacceptable to Judaism, and that the Church cannot refrain from proclaiming Jesus as Lord and Messiah…”
This pairing—honest theological limits + genuine shared scriptural engagement—has become one of the hallmarks of contemporary Catholic dialogue: you can be truthful about difference without approaching the other side as something to be dissolved or replaced.
Pope Francis also re-frames the nature of dialogue. Addressing the Conference of European Rabbis, he presents Jewish–Catholic dialogue as more than interreligious “contact”:
“we are not two alien creeds… The dialogue with Judaism is particularly important for us Christians, because we have Jewish roots… one could say that ours is more than an interreligious dialogue. It is a family dialogue.”
He then describes dialogue in spiritual and practical terms: it is “through the word,” and it calls for encounter, listening, patience, and a willingness to be formed by Scripture’s light:
“The word ‘dialogue’ etymologically means ‘through the word’… it directs our own steps to the search for our neighbour, to acceptance and to patience.”
This shaped contemporary dialogue by encouraging theological conversation that stays personal, relational, and disciplined by the Word of God, rather than by public debate alone.
Catholic teaching also shaped dialogue through the conciliar reception of Nostra Aetate. Pope Leo XIV emphasizes that the Declaration’s message remains central and that its Judaism chapter is “the heart and generative core” of the Declaration:
“For the first time… we have a doctrinal text with an explicitly theological basis that illustrates the Jewish roots of Christianity… At the same time, Nostra Aetate (n. 4) takes a firm stand against all forms of antisemitism.”
He also stresses that dialogue is not a tactic but a transformation of hearts:
“dialogue is not a tactic or a tool, but a way of life… a journey of the heart that transforms everyone involved.”
This becomes a concrete influence on how dialogue is conducted today: it tends to include not only doctrinal discussion, but also deliberate anti-stereotyping and a rejection of discriminatory or hostile narratives about Jews.
Catholic teaching has also pushed dialogue toward accurate historical and exegetical study, precisely to remove inherited negative images. Pope Francis, speaking to the Pontifical Biblical Institute, warns that stereotypes about Jews can be deeply damaging and linger even when unfounded:
“One of the most ancient and most damaging stereotypes is that of a ‘Pharisee,’ especially when used to cast Jews in a negative light… such negative stereotypes have become quite common.”
He links scholarship directly to better dialogue:
“these studies… will positively contribute to the relationship between Jews and Christians.”
Similarly, Pope Francis argues that theology students should be educated for dialogue by learning the cultures and languages necessary to understand Judaism more faithfully:
“Students of theology should be educated in dialogue with Judaism and Islam to understand the common roots and differences… Forming students to dialogue with Jews means educating them to understand their culture… In the theological faculties… courses in the Arabic and Hebrew languages and culture… are to be encouraged.”
So, contemporary Catholic-Jewish dialogue is shaped not only by principles but by training, methodology, and scholarly responsibility.
Finally, Catholic teaching has influenced dialogue by clarifying how Christian witness should relate to Jews specifically. While Catholic proclamation remains essential (as noted above), contemporary Catholic approaches also seek to avoid a model that Jews would experience as coercive erasure of identity.
A Catholic theological summary of this appears in D’Costa’s citation of Gift (quoted within his text): the Church “neither conducts nor supports any specific institutional mission work directed towards Jews,” while Christians are still “called to bear witness… in a humble and sensitive manner,” especially remembering the Shoah:
“the Catholic Church neither conducts nor supports any specific institutional mission work directed towards Jews… Christians are nonetheless called to bear witness… although they should do so in a humble and sensitive manner, acknowledging that Jews are bearers of God’s Word.”
This has influenced contemporary dialogue by encouraging a stance of witness without institutional “targeting,” aiming at respect, sensitivity, and peace—particularly shaped by historical memory.
Catholic teaching has shaped contemporary Jewish–Catholic dialogue by insisting that (1) the Jewish covenant is irrevocable, (2) Christians can engage Jewish Scripture with complementarity while still proclaiming Jesus, (3) dialogue is a family and “through the word” practice marked by listening and patience, (4) Nostra Aetate provides an enduring conciliar framework including an explicit anti-antisemitic stance, (5) dialogue requires scholarly correction of stereotypes and educational formation, and (6) witness should be conducted in a way that avoids institutional mission directed toward Jews while remaining faithful to Christian truth.