assessment criteria

Adapted and updated by the author from Philip A. Cunningham, Education for Shalom: Religion Textbooks and the Enhancement of the Catholic and Jewish Relationship (Collegeville, MN: The Liturgical Press, 1995), 87-99.

This page lists by category various criteria for determining whether printed materials are accurate (+) or inaccurate (-) in their presentation of Jews and Judaism. The criteria are based on Catholic ecclesial documents as cited by the footnotes. While such documents are obviously authoritative only in the Roman Catholic community, other Christian communities may find these principles useful as well.

1. The Scriptures of Ancient Israel
+	-
1.1- Is Israel's covenant with God seen as:
remaining the root, source, foundation, and promise of the Christian covenant?	or as rendered void by the New Testament?¹
1.2 - Is the inspiration or validity of Israel's scriptures:
recognized in their own right?	or are they read only as precursors to the New Testament?²
1.3 - Do lessons or homilies picture the scriptures of ancient Israel as a:
source of inspiration for Jesus, the New Testament authors, and later Christian writers? as the Scriptures of the New Testament churches?	or as simply a list of predictions seen to have been realized?³
1.4 - Is the Hebrew tradition and the Jewish tradition founded upon it compared with the New Testament:
in such a way that both Testaments are seen to be founded on both love and justice?	or in a false way that sees the "Old Testament" as forming a religion of justice, fear, and legalism in contrast to a "New Testament" stress on God's love? ⁴
1.5 - Is the fact noted that the term "Old Testament":
is seen by some Jews as insulting to the continuing validity of Israel's scriptures?	or is it used to indicate the "Old" has been abrogated or replace by the "New"?⁵
1.6 - Is the religion of ancient Israel presented as:
dynamic and the ancestor of two living religious traditions today?	or as a fossilized preparation for Christianity?⁶
1.7 - Are the characters in the Scriptures of Ancient Israel treated as:
Israelites or Jews?	or as "hidden" Christians?⁷
1.8 - Are the biblical Hebrew or Jewish people presented so that:
they can be identified as fallible models of faith?	or is their infidelity stressed?⁸
1.9 - Are the prophets seen as:
God's spokespersons who seek fidelity to the Torah covenant in their particular historical circumstances? Are they portrayed as the consciences of the covenant?	or predominantly as predictors of the future whose importance lies not in the concern for the Torah but because they point to Christ or the Church?
1.10 - Are the prophetic writings:
understood as part of a tradition of self-criticism that should guide Christian self-appraisal?	or are they used to show the failure of Hebrew or Jewish faith in contrast to Christian fidelity?⁹

1. Vatican II, Nostra Aetate (1965), 4; Vatican, "Guidelines" (1974) II; West German Bishops, "The Church and the Jews" (1980) II; John Paul II, "To the Jewish Community in Rome" (April 13, 1986); NCCB, God's Mercy Endures Forever (1988) 8-9.

2. Vatican, "Notes" (1985) 6; NCCB, God's Mercy Endures Forever (1988) 31,a,b,c.

3. Vatican, "Notes" (1985) III; Pontifical Biblical Commission, "The Bible and Christology" (1984) 1.1.5.1.

4. French Bishops, "Pastoral Orientations" (1973) IV,c; Vatican, "Guidelines" (1974) III.

5. French Bishops, "Pastoral Orientations" (1973) V, a; West German Bishops, "The Church and the Jews" (1980) II, 1; Vatican, "Notes" (1985) n. 1; NCCB, God's Mercy Endures Forever (1988) 14-15.

6. Vatican, "Guidelines" (1974) III; John Paul II, "To the West German Jewish Community" (November 17, 1980); Idem, "To Christian Experts in Jewish-Christian Relations" (March 6, 1982); Vatican, "Notes" (1985) I, 3; II,10; VI, 25; NCCB, God's Mercy Endures Forever (1988) 11.

7. This criterion is partially the consequence of the critical biblical principles in Vatican II, Dei Verbum (1965) 12. Note also the words of John Paul II, "To the Jewish Community in Rome" (April 13, 1986): "... the shalom hoped for by the law-makers, prophets, and wise men of Israel," which categorizes the patriarchs and prophets as belonging to Israel.

8. Vatican, "Guidelines" (1974) II; NCCB, God's Mercy Endures Forever (1988) 13.

9. For the last two criteria, see: Vatican II, Del Verbum (1965) 12; West German Bishops, "The Church and the Jews" (1980) VI,2; Vatican, "Notes" (1985) II, 6-7; John Paul II, "To the West German Jewish Community" (November 17, 1980); Idem, "To the Jewish Community in Rome" (April 13, 1986); NCCB, God's Mercy Endures Forever (1988) 15; NCCB-ADL, Within Context (1987) 4-5.

2. Judaism in the New Testament Period
+	-
2.1 - Does the material indicate that the Judaism out of which Christianity emerged was:
dynamic and vital?	or degenerate, legalistic, corrupt, or materialistic?¹⁰
2.2 - Is the Judaism of Jesus' time shown to be:
composed of many groups and movements whose main features are fully described?	or as very monolithic or made up of groups only described in negative stereotypes?¹¹
2.3 - Are Jewish ideas about Messiah(s):
shown to be many and varied?	or are they reduced to the awaiting of a political king?¹²
2.4 - Is New Testament era Judaism described:
in terms of its accomplishments, such as the gradual rise of the synagogue, the creativity of its contemporary literature, or nascent rabbinic traditions?	or in terms of stagnation and lifelessness?¹³

10. NCCB, "Guidelines" (1985) 10, d-e; NCCB, Dramatizations of the Passion (1988) B, 2.

11. Vatican, "Guidelines" (1974) III; NCCB, Dramatizations of the Passion (1988) B, 2; NCCB-ADL, Within Context (1987) 2-3.

12. This is a consequence of the preceding criterion, but see also the related discussions of Messianism in West German Bishops, "The Church and the Jews" (1980) 7; and NCCB, God's Mercy Endures Forever (1988) 11-12.

13. Vatican, "Notes" (1985) VI; NCCB, "Guidelines" (1985) 10, a,d,f; NCCB, God's Mercy Endures Forever (1988) 31, i.

3. The Pharisees¹⁴
+	-
3.1 - Are the Pharisees portrayed:
in an objective way according to the best information available? as having commonalties with the teachings of Jesus?	or in hostile stereotypes as legalists, hypocrites, etc.? or as totally dissimilar to Jesus?
3.2 - Are the Pharisees portrayed as:
composed of various "schools," such as those of Hillel and Shammai?	or as all the same? Are comments about Pharisees applied to "the Jews" at large?
3.3 - Are the Pharisees portrayed as:
leaders in the period of revolutionary social and religious creativity after the demise of the Temple?	or always in negative contrast to Jesus and the Church?
3.4 - Is the interaction between Jesus and the Pharisees:
shown to be both positive and negative?	or as always negative?

14. This category enunciates the principles contained in: French Bishops, "Pastoral Orientations" (1973) IV, d; Vatican, "Guidelines" (1974) II; Vatican, "Notes" (1985) III, 16-19; NCCB, "Guidelines" (1985) 10, e-f; Idem, God's Mercy Endures Forever (1988) 19; Idem, Dramatizations of the Passion (1988) B,1,3f; NCCB-ADL, Within Context (1987) 3-4.

4. Jesus and Contemporary Jews and Judaism
+	-
4.1- Does the portrayal of Jesus:
clearly establish his Jewishness? state that he considered himself to be a faithful, Torah-abiding Jew? explain his actions in terms of his Jewishness?	or does it present him as opposed to the Jewish tradition or as intending to begin a religion in opposition to Judaism? are his acts explained without reference to his Jewishness?¹⁵
4.2 - Do the lessons or homilies:
note the Jewishness of the disciples and the early Church?	or do they state or imply that "the Jews" rejected Jesus?¹⁶
4.3 - When phrases like "some Jews" or "some leaders of the Jews" are used:
is adequate background given in the teacher's manual or homilist's guide so that it will be clear why such terms are used?	or is inadequate data given so that pupils will be unprepared to deal with potentially anti-Jewish New Testament passages at Sunday worship?¹⁷
4.4 - Is Jesus pictured:
in context as a Jew who thought and debated within the Jewish milieu?	or as opposing or condemning Judaism?¹⁸
4.5 - In the presentation of the ministry of Jesus:
is it explained in the teacher's manual or homilist's guide and embodied in the written material throughout that Gospel passages are rooted in the experiences of Jesus' followers both before and after the resurrection, and that they are colored by the circumstances that prevailed at the time of their composition?	or are Gospel verses simply cited and conflated with little or no regard for the complex origins of the Gospels' textual traditions?¹⁹
4.6 - In explaining the significance of the life, death, and raising of Jesus:
is reference made to the future end of his work of bringing about God's Reign when Jesus returns in glory?	or is the impression given that with the coming of Jesus the Reign of God appeared in all its fullness?²⁰

15. "West German Bishops, "The Church and the Jews" (1980) I; Pontifical Biblical Commission, "The Bible and Christology" (1984) 1.1.5; Vatican, "Notes" (1985) III; NCCB, Dramatizations of the Passion (1988) B,3,c.

16. Vatican II, Nostra Actate, 4; NCCB, Dramatizations of the Passion (1988) B,3,b,d,e.

17. Vatican, "Guidelines" (1974) II; NCCB, "Guidelines" (1985), Recommended Programs, 4; Idem, God's Mercy Endures Forever (1988) 21-24; Idem, Dramatizations of the Passion (1988) C.

18. Vatican, "Notes" (1985) III, 12, 13, 17; NCCB, Dramatizations of the Passion (1988) B,3.

19. Pontifical Biblical Commission, "Instruction on the Historical Truth of the Gospels" (1964) VI-IX; Idem, "The Bible and Christology" (1984) 1.1.11.2 (a); Vatican "Notes" (1985), IV, a; NCCB, God's Mercy Endures Forever (1988) 20; Idem, Dramatizations of the Passion (1988) C.

20. Vatican, "Guidelines" (1974) II; West German Bishops, "The Church and the Jews" (1980) IV, 1; Vatican, "Notes" (1985) II, 8-11; NCCB, God's Mercy Endures Forever, 11.

5. The Crucifixion of Jesus
+	-
5.1- Is it made clear that:
"what happened at his passion cannot be blamed upon all Jews then living without distinction, nor upon the Jews of today" (Nostra Aetate, 4)?	or is there explicit or implied assigning of blame to "the Jews" for the death of Jesus?²¹
5.2 - Are the historical and exegetical complexities of the passion narratives:
made evident, especially in the teacher's manual or homilist's guide?	or are biblical texts employed in a facile, uncritical manner so that polemic is perpetuated?²²
5.3 - Is the Roman role in the crucifixion:
made clear by noting that crucifixion was a Roman practice? that the chief priest was appointed by Pilate? that Pilate was not known as indecisive?	or is it minimized by failing to note these items? by portraying Pilate as determined to rescue Jesus?²³
5.4 - Is it shown:
that the New Testament does not mentioned the Pharisees as being involved in Jesus' arrest, trial, or death?	or is it stated or implied that they were involved?²⁴
5.5 - Is guilt for the crucifixion:
placed where it belongs theologically: on all humanity?	or are "Jewish leaders" actually blamed in concrete descriptions of the passion?²⁵

22. NCCB, Dramatizations of the Passion (1988) C; Idem, God's Mercy Endures Forever (1988) 23; NCCB-ADL, Within Context (1987) 7.

26. Vatican II, Nostra Aetate, 4: "... the Jews should not be presented as repudiated or cursed by God, as if such views followed from the holy scriptures." See also John Paul II, "To the West German Jewish Community" (November 17, 1980), which referred to Jews as "the People of God of the Old Covenant, never revoked by God."

7. Rabbinic and Medieval Judaism²⁷
+	-
7.1- Does mention of Jews cease with the New Testament period:
no?	or yes?
7.2 - How are Jews presented in the texts:
are major Jewish contributions to Western "Christian" history treated and fairly developed?	or are Jews cited in Church history only as victims of persecution?
7.3 - Does the account of Judaism in these periods:
mention the great religious importance of the Mishnah and the Talmud, or the role of Spanish Jewry in developing in Scholastic philosophy, or their role in giving access to Arabic scholarship?	or does Judaism, when mentioned, seem stagnant and lifeless?
7.4 - Does the story of European history:
include reference to the influence of Jewish intellectual and theological thought (e.g., Maimonides on Aquinas, Spinoza on Pascal, Jewish mysticism, etc.?	or is it only the story of Western "Christendom"?
7.5 - In short, is Jewish history:
seen it all its vitality and creativity? Is it treated positively, if at all?	or is it treated only as a passive backwater of Christian history? If not treated, so that there is a long silence between the New Testament and the Shoah, except perhaps as victims of persecution, is there a link between the last appearance of Jews "Christ killers" and their next appearance as suffering victims?

27. This category enunciates the principles contained in: Vatican, "Guidelines" (1974) III; Idem, "Notes" (1985) VI; NCCB, "Guidelines" (1985) Recommended Programs, 5; Idem, God's Mercy Endures Forever (1988) 31, i.

8. The Crusades and the Inquisition²⁸
+	-
8.1- Do materials treating Church history:
honestly admit to Christian mistreatment of Jews in various periods of history? Is repentance urged?	or is persecution of Jews, when mentioned at all, described in ways that seem to remove Christians from involvement?
8.2 - Are "excesses" of the Crusades and the Inquisition:
treated with candor?	or is an attempt made to cover over or even justify these events?
8.3 - Is the history of Christian anti-Jewish teaching and action:
clearly traced, along with its consequences in pogroms, ghettos, etc.?	or is this history part of an excluded "null curriculum"?
8.4 - On the other hand:
are the efforts of some popes and bishops to stop the practice of forced conversions or to protect Jews noted as models of more Christian practice?	or is the proper Christian response to oppression not discussed?

28. This category enunciates the principles contained in: NCCB, "Statement" (1975); Idem, "Guidelines" (1985) Recommended Programs, 10, c; Pontifical Justice and Peace Commission, "The Church and Racism" (1988) I, n, 2; Bishops of West Germany, Austria, and Berlin, "Accepting the Burden of History" (1988) 2; Int. Cath.-Jew. Liaison Com., "Uprooting Anti-Semitism" (1990) 235.

9. The Reformation to the Twentieth Century²⁹
+	-
9.1- Is the story of the contributions of Jews to:
the Reformation and Enlightenment period presented?	or is this passed over over in silence?
9.2 - Is the Jewish role in European and American economic growth:
portrayed accurately? Is their involvement in the growth of trade and labor unions discussed?	or are Jews seen in terms of stereotypes regarding finances and business?
9.3 - Is there any presentation of:
such profound Jewish movements as Hasidism and Zionism? Are important figures like Buber, Rosenzweig, Freud, and Einstein depicted as Jews?	or are major Jewish figures or movements not treated or identified as such?
9.4 - Is there evident an appreciation of:
the development and differences among the various branches or movements in Judaism, as appropriate for the countries in which the materials are used?	or are modern Jews treated in a monolithic fashion?
9.5 - Are there references as appropriate to:
the Hebraic and Biblical origins of particular legal principles in the countries in which the materials are used? For instance, in the United States, is reference made to the biblical influence on the thinking of early American colonists and their charter documents?	or are such debts to Hebraic tradition not cited?

29. This category enunciates the principles contained in: French Bishops, "Pastoral Orientations" (1973) IV, a; Vatican, "Guidelines" (1974) III; Idem, "Notes" (1985) VI; NCCB, "Guidelines" (1985) Recommended Programs, 5; Idem, God's Mercy Endures Forever (1988) 31, i.

10. The Shoah³⁰
+	-
10.1- Are the implications of the Shoah for long-standing Christian attitudes:
addressed (as age appropriate)?	or are they not mentioned?
10.2 - Are relevant facts about the Shoah noted:
such as its happening in "Christian" nations or the heroism of Christian "rescuers"?	or is Christian involvement in the Shoah absent?
10.3 - Is the Church's official conduct in regard to the death camps:
handled in a fair and balanced manner?	or are such questions not acknowledged or treated one-sidedly?
10.4 - Are there explicit condemnations of:
antisemitism, including its manifestations in some expressions of anti-Zionism?	or is there an absence of such denunciations?
10.5 - Are writings of survivors and rescuers:
used where suitable in lessons, liturgies, etc.?	or are they not mentioned?

39. This category enunciates the principles contained in: NCCB, "Statement" (1975); West German Bishops, "The Church and the Jews" (1980) V, 7; Vatican, "Notes" (1985) VI, 6; NCCB, "Guidelines" (1985) Recommended Programs, 10, c; John Paul II, "To the Jews in Warsaw" (June 14, 1987); Idem, "To American Jewish Leaders" (September 11, 1987); Pontifical Justice and Peace Commission, "The Church and Racism" (1988) I,n,2,7, II,15; Bishops of West Germany, Austria, and Berlin, "Accepting the Burden of History" (1988); NCCB, God's Mercy Endures Forever (1988) Preface, 29; Int. Cath.-Jew. Liaison Com., "Uprooting Anti-Semitism" (1990) 235; Polish Bishops, "Jewish-Catholic Relations" (1990).

11. The Modern State of Israel³¹
+	-
11.1- Is there an adequate explanation of the Jewish concept of peoplehood:
"a peoplehood that is not solely racial, ethnic, or religious but in a sense a composite of all three" (NCCB, 1975)?	or are references to Jews as a "race" or a "religion" to be found?
11.2 - Do the materials help readers to understand:
"the link between the Land and People which Jews have expressed in their writings and worship throughout two millennia as a longing for the homeland, holy Zion" (NCCB, 1975)?	or is the importance of the Land in Jewish thought discounted or left untreated?
11.3 - Do the materials help readers or congregations to gain understandings of:
the views of Jewish neighbors with regard to the State of Israel?	or are the feelings of Jewish neighbors in this regard simplistically treated, if at all?
11.4 - Is the right of national self-determination:
explicitly recognized of both Israel and the Palestinians?	or is one group of the other not fairly treated?
11.5 - If mention is made of the Arab-Israeli conflict:
is an adequate background for all sides of relevant issues presented?	or is the complex history treated simplistically?
11.6 - Is Zionism seen:
as a movement for liberation in response to European oppression?	or along racial lines?

31. This category enunciates the principles contained in: French Bishops, "Pastoral Orientations" (1973) V,e; Vatican, "Guidelines" (1974) Preamble; NCCB, "Statement" (1975); Vatican, "Notes" (1985) VI, 25; NCCB, "Guidelines (1985) General Principles, 9; John Paul II, "Apostolic Letter on Jerusalem" (April 20, 1984); Idem, "To the Jews in Warsaw" (June 14, 1987); Idem, "To American Jewish Leaders" (September 11, 1987); Pontifical Justice and Peace Commission, "The Church and Racism" (1988) II,15; NCCB, "Toward Peace in the Middle East" (1989).

12. Covenantal Relationships
+	-
12.1- Is it made clear that the Jewish covenantal relationship with God:
was not abrogated with the establishment of the Church?	or or is its continuing vitality denied or ambiguous?³²
12.2 - Is the point clearly made that:
"God holds the Jews most dear" (Nostra Aetate, 4) and that the continuing Election of the Jewish people is basic for a valid Christian understanding of Judaism?	or is this denied or treated ambiguously?³³
12.3 - Is an attempt made to see this ongoing salvific role of Judaism:
on Jewish as well as Christian terms; e.g., as the "sanctification of the Name"?	or is the Jewish salvific role seen in exclusively Christian terms?³⁴
12.4 - Even if not fully developed:
is an effort made to frame a positive approach to Jewish-Christian relations based on biblical and official sources while avoiding indifferentism or syncretism?	or is there no effort to express a theology of the Christian-Jewish relationship?³⁵
12.5 - Are there enough activities, data, illustrations, and attitudinal exercises for varying age levels by which Christians can:
"learn by what essential traits the Jews define themselves in the light of their own religious experience" [Vatican "Guidelines" (1974)]?	or is there little or no concern for an awareness of Jewish self-definition and religious observances?³⁶

32. French Bishops, "Pastoral Orientations" (1973) III; NCCB, "Statement" (1975); John Paul II, "To the West German Jewish Community" (November 17, 1980); Vatican "Notes" (1985) I, 3; John Paul II, "To American Jewish Leaders" (September 11, 1987).

34. French Bishops, "Pastoral Orientations" (1973) V, b; Vatican, "Guidelines" (1974) Preamble; NCCB, "Statement" (1975); Idem, "Guidelines" (1985) General Principles, 9.

35. NCCB, "Guidelines" (1967) Recommended Programs, 5; Idem, "Statement" (1975); Vatican, "Notes" (1985) I.

13. General and Technical Aspects
+	-
13.1- In a textbook series, does the overall scope and sequence:
integrate Jews and Judaism throughout the lessons, where suitable?	or are all positive references to Jewish history, beliefs, and customs restricted to a single text?³⁷
13.2 - Do pictures having clearly identifiable Jewish figures:
show them as "good guys" or both "good and bad guys"?	or are the figures clearly "bad guys"?³⁸
13.3 - Are Jesus, Mary, and the apostles:
pictured as Jewish? any forelocks, prayer shawls, phylacteries?	or do they appear as northern Europeans or modern Americans?³⁹
13.4 - Do the materials for any level or congregation:
try to replace negative caricatures with a positive approach to Jews or Judaism?	or simply avoid negatives?⁴⁰
13.5 - Is data provided to teachers and students; homilists and congregants:
to understand how misconceptions can arise from biblical passages used in the liturgy?	or is this critical awareness lacking, thereby encouraging misunderstanding?⁴¹
13.6 - Are the Judaic origins of the sacraments:
made clear consistently and fully explain in the teacher's manual or homily guide?	or is no treatment of the Jewish origins of the sacraments given?⁴²
13.7 - Are Jewish feasts and customs:
explained or used as examples of prayers and celebrations?	or are there no appropriate references to Jewish feasts and customs?⁴³
13.8 - Are Church documents on Jews and Judaism:
cited and explained in teacher's or homilist's guides and embodied in the texts?	or are they not cited? If cited in guides, are they not embodied in the texts?⁴⁴
13.9 - Are Jewish tales and sayings:
used in suitable places and correctly identified?	or are such resources not used?⁴⁵
13.10 - Does the teacher's manual or homilist's guide:
encourage activities with local Jewish communities, such as visits to each other's houses of worship, dialogues, joint service projects?	or is there no promotion of such "cross- cutting relations" to promote intergroup amity?⁴⁶

37. Vatican, "Notes" (1985) I, 2: "Because of the unique relations that exist between Christianity and Judaism... the Jews and Judaism should not occupy an occasional and marginal place in catechesis: Their presence there is essential and should be organically integrated."

41. Vatican II, Nostra Aetate (1965) 4; Vatican, "Guidelines" (1974) II, III; Idem, "Notes" (1985) IV; NCCB, "Guidelines" (1985) Recommended Programs, 4, 5; Idem, Dramatizations of the Passion (1988), C.

42. Vatican, "Guidelines" (1974) II; Idem, "Notes" (1985) V; NCCB, God's Mercy Endures Forever (1988) 1-4.

43. Vatican, "Guidelines" (1974) Preamble; John Paul II, "To Christian Experts in Jewish-Christian Relations" (March 6, 1982): "To assess [our Jewish roots] carefully in itself and with due awareness of the faith and religious life of the Jewish people as they are professed and practiced still today can greatly help us to understand better certain aspects of the life of the Church. Such is the case of liturgy whose Jewish roots remain still to be examined in depth, and in any case, should be better known and appreciated by our faithful."

44. Vatican II, Nostra Aetate (1965) 4; Vatican, "Guidelines" (1974) III; Idem, "Notes" (1985) I, 1-8, Conclusion, 27; NCCB, "Guidelines" (1985) Recommended Programs, 5; Idem, Dramatizations of the Passion (1988) Preliminary Considerations.

45. Vatican, "Guidelines" (1974) Preamble; NCCB, God's Mercy Endures Forever (1988) 31, i.

46. Vatican, "Guidelines" (1974) I, IV; NCCB, "Guidelines" (1985) Recommended Programs, 1-6; Idem, God's Mercy Endures Forever (1988) 27-29.

6. Divine Retribution
+	-
6.1- Is the notion that Jewish suffering is the result of divine retribution for their alleged rejection of Jesus:
explicitly condemned?	or is the notion implicitly or explicitly conheyed?²⁶

蝌蚪直播