Sixty years ago, on October 28, 1965, the Second Vatican Council, an ecumenical assembly, published Nostra Aetate, (Latin for “In Our Time”), a historic declaration that would dramatically transform the relationship of the Catholic Church with other religions. This text marked a profound break with centuries of mistrust, eminity and allowed for the future condemnation of unjustified warfare. Nostra aetate discusses the Catholic Church’s relationship with non-Christian religions.
Nostra Aetate origins can be traced back to Pope John XXIII, who was deeply moved by the suffering endured by the Jewish community during World War II. In his role as Apostolic Delegate to Turkey, he also took steps to ensure the safety of Jewish individuals. After a meeting with Jewish historian Jules Isaac, who presented him with a document highlighting how certain Church teachings had contributed to antisemitism and the context of the Holocaust.
Pope John XXIII emphasised the importance of addressing this issue as part of the Council’s preparatory discussions. Ultimately, the initiative aimed to promote greater understanding and reconciliation, with the initially intended focus on Jewish-Catholic relations being integrated into the broader Council documents.
Nostra Aetate, a foundational document, articulates the Catholic Church’s perspective on interfaith relations. It underscores the common human heritage and spiritual patrimony shared among all peoples, advocates for respectful dialogue, and explicitly rejects anti-Semitism and other forms of discrimination.
The Catholic Church respectfully acknowledges the goodness and truth present in non-Christian faiths, affirming that it rejects nothing that is true or holy in these traditions. It calls for ongoing dialogue aimed at fostering mutual understanding and preservation of moral integrity.
1. In our time, when day by day mankind is being drawn closer together, and the ties between different peoples are becoming stronger, the Church examines more closely her relationship to non-Christian religions. In her task of promoting unity and love among men, indeed among nations, she considers above all in this declaration what men have in common and what draws them to fellowship.
One is the community of all peoples, one their origin, for God made the whole human race to live over the face of the earth.(1) One also is their final goal, God. His providence, His manifestations of goodness, His saving design extend to all men,(2) until that time when the elect will be united in the Holy City, the city ablaze with the glory of God, where the nations will walk in His light.(3)
Relations with Islam
The Vatican II document Nostra Aetate represented a significant milestone in the development of Catholic relations with the Muslim community. Nostra Aetate regards Muslims with esteem, Islam’s worship of one God and reverence for the prophets and The Virgin Mary, encouraging respectful relationships and cooperative efforts to promote social justice.
The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth,(5) who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they revere Him as a prophet. They also honor Mary, His virgin Mother; at times they even call on her with devotion. In addition, they await the day of judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting.
Given the historical occurrences of conflicts and disagreements between Christians and Muslims over the centuries, Nostra Aetate encouraged all parties to move beyond past differences. It advocates for genuine efforts to foster mutual understanding, collaboration, and the advancement of social justice, moral integrity, peace, and freedom for the benefit of all humanity. As the sacred synod searches into the mystery of the Church, it remembers the bond that spiritually ties the people of the New Covenant to Abraham’s stock.
Since in the course of centuries not a few quarrels and hostilities have arisen between Christians and Moslems, this sacred synod urges all to forget the past and to work sincerely for mutual understanding and to preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom.
4. As the sacred synod searches into the mystery of the Church, it remembers the bond that spiritually ties the people of the New Covenant to Abraham’s stock.
Relations with Judaism:
Nostra Aetate recognises the spiritual connection between Christians and Jews, affirming that Christian faith traces its roots to the patriarchs
God holds the Jews most dear for the sake of their Fathers; He does not repent of the gifts He makes or of the calls He issues-such is the witness of the Apostle.(11) In company with the Prophets and the same Apostle, the Church awaits that day, known to God alone, on which all peoples will address the Lord in a single voice and “serve him shoulder to shoulder” (Soph. 3:9).(12)
Relations with Judaism:
. It unequivocally rejects collective blame for the death of Christ and condemns anti-Semitic attitudes and discrimination
True, the Jewish authorities and those who followed their lead pressed for the death of Christ;(13) still, what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today. Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures. All should see to it, then, that in catechetical work or in the preaching of the word of God they do not teach anything that does not conform to the truth of the Gospel and the spirit of Christ.
Furthermore, in her rejection of every persecution against any man, the Church, mindful of the patrimony she shares with the Jews and moved not by political reasons but by the Gospel’s spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone.
Nostra Aetate advocates for Catholics to engage in respectful interfaith dialogue with Hindus. It recognises that Hinduism offers various practices and perspectives that are “true and holy” and reflect a “ray of that Truth which enlightens all people.” Nostra Aetate emphasises aspects of Hindu practice such as contemplation of the divine mystery, philosophical exploration, ascetic disciplines, and the pursuit of liberation through faith and love of God.
Religions, however, that are bound up with an advanced culture have struggled to answer the same questions by means of more refined concepts and a more developed language. Thus in Hinduism, men contemplate the divine mystery and express it through an inexhaustible abundance of myths and through searching philosophical inquiry
Nostra Aetate conveyed a respectful appreciation for Buddhism acknowledging its earnest efforts to assist individuals in seeking spiritual liberation. observing that Buddhism, in its various manifestations, recognises the impermanent nature of worldly phenomena and aims to alleviate the restlessness of the human spirit through different spiritual practices.
Buddhism, in its various forms, realizes the radical insufficiency of this changeable world; it teaches a way by which men, in a devout and confident spirit, may be able either to acquire the state of perfect liberation, or attain, by their own efforts or through higher help, supreme illumination.
Buddhist traditions encompass a range of doctrines, ethical guidelines, and sacred rituals, including practices such as meditation, ascetic discipline, and philosophical inquiry, all aimed at attaining enlightenment or ultimate liberation.
“Rays of Truth”: The declaration expressed that the Catholic Church “rejects nothing that is true and holy” within these religions. It holds in high regard the ethical conduct and teachings of Buddhism, recognising that they often reflect a “ray of that Truth which enlightens all men.”
Nostra Aetate encouraged Catholics to pursue meaningful dialogue and collaboration with Buddhists and adherents of other faiths to promote spiritual growth, moral development, and peace among nations.
While acknowledging the shared values and spiritual insights present in these traditions, Nostra Aetate reaffirmed the Catholic Church’s teaching that the fullness of religious life and salvation are ultimately found through Christ. The tone of the document, characterised by respect and openness, represented a significant progression in the Church’s approach to non-Christian religions—from distancing to genuine engagement and mutual esteem.
Respect for other faiths:
The Catholic Church expresses sincere reverence for the ways of life in non-Christian religions, stating that it rejects “nothing that is true and holy in these religions”. It calls for preserving and promoting goodness found in other religions through dialogue.
The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men
Rejection of discrimination:
Nostra Aetate ends by strongly condemning any discrimination against people based on their race, colour, condition in life, or religion. It urges Christians to live in peace with all people.
No foundation therefore remains for any theory or practice that leads to discrimination between man and man or people and people, so far as their human dignity and the rights flowing from it are concerned.
The Church reproves, as foreign to the mind of Christ, any discrimination against men or harassment of them because of their race, color, condition of life, or religion. On the contrary, following in the footsteps of the holy Apostles Peter and Paul, this sacred synod ardently implores the Christian faithful to “maintain good fellowship among the nations” (1 Peter 2:12), and, if possible, to live for their part in peace with all men,(14) so that they may truly be sons of the Father who is in heaven.(15)
NOTES
1. Cf. Acts 17:26
2. Cf. Wis. 8:1; Acts 14:17; Rom. 2:6-7; 1 Tim. 2:4
3. Cf. Apoc. 21:23f.
4. Cf 2 Cor. 5:18-19
5. Cf St. Gregory VII, letter XXI to Anzir (Nacir), King of Mauritania (Pl. 148, col. 450f.)
6. Cf. Gal. 3:7
7. Cf. Rom. 11:17-24
8. Cf. Eph. 2:14-16
9. Cf. Lk. 19:44
10. Cf. Rom. 11:28
11. Cf. Rom. 11:28-29; cf. dogmatic Constitution, Lumen Gentium (Light of nations) AAS, 57 (1965) pag. 20
12. Cf. Is. 66:23; Ps. 65:4; Rom. 11:11-32
13. Cf. John. 19:6
14. Cf. Rom. 12:18
15. Cf. Matt. 5:45
On January 25, 1959, Pope John XXIII initiated The Second Ecumenical Council of the Vatican, due to a conviction that the Church required a process of renewal and modernisation. Pope John XXIII passed away on June 3, 1963, at the age of 81 due to stomach cancer. His tenure as pontiff, though relatively brief, was highly impactful. notably marked by the convening of the Second Vatican Council—a significant event in the history of the Catholic Church that continued to influence the institution beyond his lifetime.
Nostra Aetate originated from the efforts of Pope John XXIII, who was profoundly affected by the experiences and suffering of the Jewish community during World War II. During his tenure as Apostolic Delegate to Turkey, he took proactive measures to promote the safety and well-being of Jewish individuals. Following a meeting with Jewish historian Jules Isaac, in which Mr. Isaac provided a document addressing the ways in which certain Church teachings had historically contributed to antisemitism and the context of the Holocaust, Pope John XXIII demonstrated a commitment to fostering dialogue and understanding among different faith traditions.
The council convened annually during the autumn months from 1962 to 1965, taking place the main nave of the Basilica of Saint Paul Outside the Walls in Rome with each session spanning approximately 8 to 12 weeks.
Pope Paul VI was elected on June 21, 1963, during a papal conclave following the death of Pope John XXIII in 1963. Cardinal Giovanni Battista Montini, who was the Archbishop of Milan, was chosen on the sixth ballot. He took the name Paul VI, indicating a mission to spread the Gospel, and was the last pope to have a formal coronation.
Pope Paul VI promulgated key documents and reforms, most notably the revised Roman Missal (the “Mass of Paul VI”) in 1969 and the Dogmatic Constitution on the Church, Lumen Gentium, in 1964. He also issued the apostolic letter Mysterii Paschalis in 1969, which revised the General Roman Calendar, and the declaration Nostra Aetate in 1965, which defined the Church’s relationship with non-Christian religions
The primary documents of Vatican II comprise four constitutions: Sacrosanctum Concilium (regarding liturgical practices), Lumen Gentium (concerning the nature of the Church), Dei Verbum (focused on divine revelation), and Gaudium et Spes (addressing the Church’s relationship with the modern world). Additionally, there are three significant declarations—Dignitatis Humanae, Nostra Aetate, and Gravissimum Educationis—and nine important decrees: Unitatis Redintegratio, Ad Gentes, Christus Dominus, Perfectae Caritatis, Optatam Totius, Presbyterorum Ordinis, Apostolicam Actuositatem, Orientalium Ecclesiarum, and Inter Mirifica.
Nostra Aetate was adopted by the Vatican Council II through a vote of 2,221 in favour and 88 against, among the participating, voting Cardinals, Archbishops, Bishops, and other members of The Council Fathers.
The term “Council Fathers” pertains to the bishops and other ecclesiastical leaders who partake in an ecumenical council of the Catholic Church, such as the Second Vatican Council. They serve as full participants, possessing the authority to contribute to discussions and to vote on the adoption of decrees and official documents.
Besides, as the Church has always held and holds now, Christ underwent His passion and death freely, because of the sins of men and out of infinite love, in order that all may reach salvation. It is, therefore, the burden of the Church’s preaching to proclaim the cross of Christ as the sign of God’s all-embracing love and as the fountain from which every grace flows. POPE PAUL VI OCTOBER 28, 1965
The legacy of Nostra Aetate signifies a profound transformation in the relationship between the Catholic Church and other religious traditions. Issued in 1965 as a declaration of the Second Vatican Council, it marked a decisive departure from previous perspectives by explicitly condemning antisemitism and refuting the notion of collective Jewish guilt for the crucifixion of Jesus.
Nostra Aetate paved the way for a renewed era of interfaith dialogue, emphasising principles of mutual respect and understanding among Catholics and diverse faith communities, including Islam, Hinduism, and Buddhism. Its enduring impact is reflected in ongoing collaborative initiatives such as social service projects, educational exchanges, and formal dialogues, all aimed at fostering peace, harmony, and mutual appreciation among different religious groups.