Is the Biblical Land Promise Irrevocable?: Post-Nostra Aetate Catholic Theologies of the Jewish Covenant and the Land of Israel
This article studies the various ways that Catholics have interpreted the biblical promise of the land of Israel to Abraham and his descendants after Nostra Aetate, which affirmed the continuing legitimacy of the Jewish covenant containing this promise. Specifically, it analyzes the range of views r...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wiley-Blackwell
[2018]
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| In: |
Modern theology
Year: 2018, Volume: 34, Issue: 2, Pages: 137-158 |
| Standardized Subjects / Keyword chains: | B
Vatican Council 2. (1962-1965 : Vatikanstadt), Nostra aetate
/ Judaism
/ Israel
/ Promised Land
/ Interfaith dialogue
|
| RelBib Classification: | BH Judaism CC Christianity and Non-Christian religion; Inter-religious relations KAJ Church history 1914-; recent history KBL Near East and North Africa KDB Roman Catholic Church |
| Online Access: |
Volltext (Resolving-System) Volltext (doi) |
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| 520 | |a This article studies the various ways that Catholics have interpreted the biblical promise of the land of Israel to Abraham and his descendants after Nostra Aetate, which affirmed the continuing legitimacy of the Jewish covenant containing this promise. Specifically, it analyzes the range of views regarding the religious significance of the land promise in Catholic statements on Jews and Judaism. These official Vatican statements affirm the covenant in general but decline to offer any theological legitimacy to this particular aspect of it. I argue that their perspective on the covenant is circumscribed and self-referential. By contrast, other statements, despite beginning with nearly identical texts (both biblical and Catholic) and theological assumptions, not only affirm the covenant generically but insist that the land promise is itself an integral and legitimate part of the covenant. | ||
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