prayed for

Good Friday Prayer for the Jews

The Good Friday Prayer for the Jews is a controversial prayer in the Christian, particularly Roman Catholic, liturgy.

Alleged antisemitism

In the form used before 1955 it ran like this:

Let us pray also for the faithless Jews: that Almighty God may remove the veil from their hearts ; so that they too may acknowledge Jesus Christ our Lord. ('Amen' is not responded, nor is said 'Let us pray', or 'Let us kneel', or 'Arise', but immediately is said:) Almighty and eternal God, who dost not exclude from thy mercy even Jewish faithlessness: hear our prayers, which we offer for the blindness of that people; that acknowledging the light of thy Truth, which is Christ, they may be delivered from their darkness. Through the same Lord Jesus Christ, who liveth and reigneth with thee in the unity of the Holy Spirit, God, for ever and ever. Amen.

At that time the congregants did not kneel during the prayer for the conversion of the Jews (even though moments of kneeling in silent prayer were prescribed for all of the other petitions in the Good Friday rite), because, it was said, the Church did not wish to imitate the Jews who mocked Christ before his crucifixion by kneeling before him and reviling him. However, the Russian-Jewish historian Solomon Lurie wrote (in his book on antisemitism in antiquity published in 1922) that this explanation was arbitrary and ad hoc invented: according to the Gospels, those were the Roman soldiers, not the Jews, who mocked Christ. Lurie quotes Kane who wrote that "all authors tried to justified the practice that had existed before them, not to introduce the new one. Apparently this practice (of not kneeling) had been established as a result of the populist antisemitism." (See p.7 in Solomon Lurie, Antisemitism v Drevnem Mire, in Russian, published by "Byloe", Petrograd, 1922.)

As part of his major revision of the Holy Week liturgy in 1955, Pope Pius XII instituted kneeling for this petition as at the other petitions of the litany, so that the prayer read:

Let us pray also for the faithless Jews: that almighty God may remove the veil from their hearts; so that they too may acknowledge Jesus Christ our Lord. Let us pray. Let us kneel. [pause for silent prayer] Arise. Almighty and eternal God, who dost not exclude from thy mercy even Jewish faithlessness: hear our prayers, which we offer for the blindness of that people; that acknowledging the light of thy Truth, which is Christ, they may be delivered from their darkness. Through the same Lord Jesus Christ, who liveth and reigneth with thee in the unity of the Holy Spirit, God, for ever and ever. Amen.

In 1960, Pope John XXIII removed the word "faithless" (perfidis) from the prayer for the conversion of the Jews. This word had caused much trouble in recent times because of misconceptions that the Latin perfidis was equivalent to "perfidious", giving birth to the view that the prayer accused the Jews of treachery (perfidy), though the word is more correctly translated as "faithless" or "unbelieving". Accordingly, the prayer was revised to read:

Let us pray also for the Jews: that almighty God may remove the veil from their hearts; so that they too may acknowledge Jesus Christ our Lord. Let us pray. Let us kneel. Arise. Almighty and eternal God, who dost also not exclude from thy mercy the Jews: hear our prayers, which we offer for the blindness of that people; that acknowledging the light of thy Truth, which is Christ, they may be delivered from their darkness. Through the same Lord Jesus Christ, who liveth and reigneth with thee in the unity of the Holy Spirit, God, for ever and ever. Amen.

After the Second Vatican Council, the prayer was completely revised for the 1970 edition of the Roman Missal. Because of the possibility of a misinterpretation similar to that of the word "perfidis", the reference to the veil on the hearts of the Jews, which was based on , was removed. The 1973 ICEL English translation of the revised prayer is as follows:

Let us pray for the Jewish people, the first to hear the word of God, that they may continue to grow in the love of his name and in faithfulness to his covenant. (Prayer in silence. Then the priest says:) Almighty and eternal God, long ago you gave your promise to Abraham and his posterity. Listen to your Church as we pray that the people you first made your own may arrive at the fullness of redemption. We ask this through Christ our Lord. Amen.

Anglicanism

An Anglican prayer ran like this:

O merciful God, who hast made all men, and hatest nothing that thou hast made, nor wouldest the death of any sinner, but rather that he be converted and live; Have mercy upon all Jews, Turks, Infidels, and Heretics, and take from them all ignorance, hardness of heart, and contempt of thy Word; and so fetch them home, blessed Lord, to thy flock, that they may be saved among the remnant of the true Israelites, and be made one fold under one shepherd, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, world without end. Amen.

However, no contemporary edition of the prayer book contains this prayer.

Eastern Orthodoxy

The Great Friday liturgy of the Eastern Orthodox Church uses the expression "impious and law-breaking people", but the strongest expressions are in the Great Thursday liturgy, which includes the same chant, after the eleventh Gospel reading, but also speaks of "the swarm of deicides, the lawless people of the Jews", and, referring to "the gathering of the Jews", prays: "But give them, Lord, their requital, because they plotted against you in vain.

Debate after the Summorum Pontificum motu proprio

On 7 July 2007, the Vatican released Pope Benedict XVI's motu proprio entitled, Summorum Pontificum which permitted more widespread celebration of Mass according to the "Missal promulgated by Pope John XXIII in 1962". The Jewish reactions to the motu proprio have underlined their concern that the traditional formulation, felt offensive for Jews, would be more broadly allowed.

Anti-Defamation League

The Anti-Defamation League (ADL) condemned the document because the 1962 text for Good Friday includes the request asking God to "lift the veil" from Jewish hearts and to show mercy "to the Jews also." The ADL called the motu proprio Summorum Pontificum "a theological setback in the religious life of Catholics and a body blow to Catholic-Jewish relations, after 40 years of progress between the Church and the Jewish people." Monsignor Dennis Mikulanis, vicar for inter-religious and ecumenical affairs for the Roman Catholic diocese of San Diego, responded to the ADL saying that "the Church has not restored antisemitic language." Mikalanis said that the ADL jumped the gun by issuing a statement before the official document had been released and not understanding it. Mikalanis stated that the previous "antisemitic wording from the liturgy" had already been removed from this missal. A letter from the Vatican stated, "Several media reports erroneously contend that the letter could in effect reinstate a prayer offensive to Jews from the Good Friday liturgy of the Tridentine Mass, which dates back to 1570. The Latin Mass before 1959 contained a reference to "the Jews, who do not have the Faith", which was deleted in 1959 and does not appear in the missal being permitted by Summorum Pontificum.

After having some time to study Summorum Pontificum and its implications, Abraham Foxman, the National Director of the ADL, reiterated its previously-stated position. Foxman wrote, "The wider use of the Latin Mass will make it more difficult to implement the doctrines of Vatican II and Pope John Paul II, and could even set in motion retrograde forces within the church on the subject of the Jews, none of which are in the interest of either the church or the Jewish people." He goes on to reiterate that the problem lies with a prayer that calls for the conversion of the Jews that "was removed by Paul VI in 1970"

At the same time, Foxman emphasized that "the Vatican is not an enemy of the Jewish people, nor is Pope Benedict XVI." Rather, he wrote, "the current controversy speaks to the need for direct and honest communication based on the friendly relations that have evolved. The church must be true to itself and its teachings, and it must understand that reintroducing this prayer – it was removed by Paul VI in 1970 and replaced with a positive one recognizing the Jews' eternal covenant with God – will play into the hands of those who are against better relations between Jews and Catholics."

Although the 1962 version does not include this phrase deemed most offensive (Oremus et pro perfidis Judaeis, popularly, although incorrectly, translated as "Let us also pray for the perfidious Jews." "Perfidis" is more accuratly translated as "not believing [in Christ]"), it is still criticized as a prayer that explicitly asks for the conversion of Jews to the Catholic Faith of Christ. Rabbi Michael Lerner said, the Pope took "a powerful step toward the re-introduction of the process of demeaning Jews. You cannot respect another religion if you teach that those who are part of it must convert to your own religion

Catholic response

A Catholic point of view expressed by Cardinal Avery Dulles is that the Church has a "God-given responsibility to proclaim Christ to all the world. Peter on Pentecost Sunday declared that the whole house of Israel should know for certain that Jesus is Lord and Messiah and that every one of his hearers should be baptized in Jesus’ name (). Paul spent much of his ministry proclaiming the Gospel to Jews throughout the diaspora. Distressed by their incredulity, he was prepared to wish himself accursed for the sake of their conversion ().

The tradition of praying for various groups and purposes dates back to the Early Church (). Catholics believe that on Good Friday in particular, they must acknowledge their common fallen nature, and that Jesus died for all (). Catholics have long prayed for many classes of people, both inside and outside the church: for the Church as a whole, for the Pope, for the Hierarchy and the People (regular and lay), for the Emperor, for Catechumens, for Various Needs, for Heretics, for Schismatics, for the Jews, and for Pagans, wishing that all be called to conversion in Christ.

For the forms that the prayer for the Jews has taken during the last hundred years, see under ''Alleged antisemitism'’, above. As pointed out by Dr. John Newton, the editor of Baronius Press, the prayer, in the form included in the 1962 Missal, for whose use the motu proprio gave greater freedom, draws heavily on 2 Corinthians, chapters 3 and 4. The invocation for God to "take the veil from their hearts" is a direct quote from , while later images of "blindness" and "light" are drawn from .

Given that, according to the rubrics of both the 1962 and the 1970 Missals, there can be only one celebration of the Good Friday liturgy in each church, the ordinary form of the Roman Rite (i.e. the post-1970 form, which omits the images of the veil and of blindness) is the one to be used almost everywhere. In practice, then, the 1962 wording can be used in only a very few parish churches.

American Jewish Committee

The American Jewish Committee (AJC), on the other hand, expressed "its appreciation to Pope Benedict XVI for his confirmation that the positive changes of Vatican II will apply to his recent decision regarding the Latin Mass, which has been reinstated by the Church". Rabbi David Rosen, the AJC’s international director of Interreligious Affairs stated: "We acknowledge that the Church’s liturgy is an internal Catholic matter and this motu proprio from Pope Benedict XVI is based on the permission given by John Paul II in 1988 and thus, on principle, is nothing new". The statement by the Committee, after acknowledging the said quote from its president, affirmed: "However we are naturally concerned about how wider use of this Tridentine liturgy may impact upon how Jews are perceived and treated. Pope Benedict XVI, in a decree issued on Saturday, authorized wider use of the traditional Latin Mass, which in some liturgy contains language offensive to Jews. We appreciate that the motu proprio actually limits the use of the Latin Mass in the days prior to Easter, which addresses the reference in the Good Friday liturgy concerning the Jews (...) However, it is still not clear that this qualification applies to all situations and we have called on the Vatican to contradict the negative implications that some in the Jewish community and beyond have drawn concerning the motu proprio.

U.S. Conference of Catholic Bishops

In the May/June 2007 issue of its newsletter, the Committee on the Liturgy of the United States Conference of Catholic Bishops (USCCB) published an unofficial English translation of Summorum Pontificum and its cover letter, together with commentary in the form of footnotes and 20 questions and answers. Answer # 14 addresses the question of anti-Semitism:

14. Does the wider use of the extraordinary form of the rites of Holy Week reflect a change in the Church’s teaching on anti-Semitism ?
No. The 1962 Missale Romanum already reflected Blessed John XXIII’s revision of liturgical language often construed as anti-Semitic. In 1965, the watershed statement Nostra Aetate, of the Second Vatican Council then repudiated all forms of anti-Semitism as having no place within Christian life. When Pope Paul VI issued the Missale Romanum of 1969, the only prayer for the Jewish people in the Roman liturgy was completely revised for Good Friday to reflect a renewed understanding of the Jews as God’s chosen people, “first to hear the word of God.”
Throughout his papacy, John Paul II worked effectively to reconcile the Church with the Jewish people and to strengthen new bonds of friendship. In 1988, Pope John Paul II gave permission for the Mass to be celebrated according the Missale Romanum of 1962 only as a pastoral provision to assist Catholics who remained attached to the previous rites, thereby hoping to develop closer bonds with the family of the Church.
By this new Apostolic Letter, Pope Benedict XVI is merely extending such permission for wider pastoral application, but remains committed to “the need to overcome past prejudices, misunderstandings, indifference and the language of contempt and hostility [and to continue] the Jewish-Christian dialogue…to enrich and deepen the bonds of friendship which have developed.” (Pope Benedict XVI, On the occasion of the 40th anniversary of the promulgation of Nostra Aetate, October 27, 2005.)

2008 Vatican decision to amend the 1962 prayer for the Jews

On 6 February 2008, the Holy See's newspaper, L'Osservatore Romano, published a note by the Vatican Secretariat of State, announcing that, with reference to the dispositions of the Motu Proprio Summorum Pontificum, Pope Benedict XVI had decided to amend the Good Friday prayer for the Jews contained in the Roman Missal of 1962, and decreeing that the amended text "must be used, beginning from the current year, in all celebrations of the Liturgy of Good Friday according to the aforementioned Missale Romanum".

The new prayer reads as follows:

Let us also pray for the Jews: That our God and Lord may illuminate their hearts, that they acknowledge Jesus Christ is the Savior of all men. (Let us pray. Kneel. Rise.) Almighty and eternal God, who want that all men be saved and come to the recognition of the truth, propitiously grant that even as the fulness of the peoples enters Thy Church, all Israel be saved. Through Christ Our Lord. Amen.