Msgr. John Kasza, the author of this article, is the Ecumenical and Interfaith Officer for the Archdiocese of Detroit and serves at St. Therese of Lisieux Parish in Shelby Township.
As Catholics enter into Holy Week, the most sacred time in our liturgical year, we are invited to reflect more deeply on the mystery of Christ’s Passion, death, and Resurrection. In doing so, we encounter Scripture passages at Mass that, if misunderstood, can lead to harmful misconceptions about the Jewish people. This moment in the Church’s life offers us an important opportunity to reaffirm what our faith truly teaches about Jews and Judaism.
Because of our faith tradition as Roman Catholics, we have a long and complicated history with Judaism, Islam, the far Eastern religions, and even Protestantism. Though Pope Pius XII reminded us that we are “spiritual Semites,” some Catholics still harbor anti-Semitic sentiments that are completely contrary to our faith.
We need not be reminded that our Savior and founder of our faith, Jesus Christ, was a devout Jew. He was raised in the faith of Joseph and Mary; together they practiced the Jewish religion and participated in the high holy days and feasts. Throughout his ministry, Jesus reminded his disciples to follow the law and the prophets. In many ways, Jesus called the Jewish people to ever greater faithfulness in their worship of God.
Understanding scriptural references
As we attend Mass during Holy Week, we will hear many references to “the Jews,” some of which may not appear to portray them in a positive light. This can lead to erroneous thinking, blaming the Jewish people for the death of Jesus or suggesting that God no longer loves His chosen people. Such misunderstandings can foster prejudice against our Jewish brothers and sisters.
When we hear references in Scripture to “the Jews” (most often in John’s Gospel), we need to remember that the Gospel writers were using a kind of “shorthand.” Rather than repeatedly specifying “the Jewish religious and political leaders,” they often used a more general term, trusting their audience would understand the distinction. Jesus and his earliest disciples and followers were themselves Jewish. It would make little sense for them to condemn their own people. Unfortunately, 2,000 years later, this nuance is often lost.
The Church affirmed this at the Second Vatican Council, stating that although “the Jewish authorities and those who followed their lead pressed for the death of Christ; still, what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today” [Nostra aetate, 4, with emphasis added]. To attack a people or ascribe blame for what their ancestors did is contrary to both justice and our shared human dignity.
As Catholics, we affirm that the Jewish people were the first to hear God’s word. They were and remain a “people of the covenant.” God made them His “chosen people,” and that choice has never been revoked. Jesus is the fulfillment of that covenant. While the Jewish people still wait for a messiah (and we await the Second Coming of Christ), their covenant with God endures.
During the Second World War, many people were targeted by the Nazi regime for annihilation, the large majority of whom were Jewish. After the Shoah (the Jewish term for the Holocaust), many survivors resettled in the ancient lands of Israel, leading to the establishment of the State of Israel in 1948. This development can be compared, in some respects, to the re-establishment of Poland in 1918 after it had been divided between other countries centuries earlier. A country that had ceased to exist on maps was once again recognized. So, too, with the creation of the Israeli state.
At the same time, it is important to distinguish between the political reality of a nation-state and the religious identity of the people living there. The State of Israel is distinct from the Jewish faith. As Catholics, we recognize the Holy Land as a place of profound theological and historical significance, just as it is for the Jewish people. Political conflicts in the region should never be used to justify prejudice against Jewish individuals or communities.
The impact of our words
As Catholics, we must condemn hatred and persecution against all people and reject expressions of antisemitism directed against the Jewish people at any time and in any form. Even jokes or stereotypes should be avoided, as they can contribute to a culture in which prejudice takes root.
In my capacity as the Ecumenical and Interfaith Officer for the Archdiocese of Detroit, I have had the privilege of working with men and women of many different faith traditions. In our conversations, we have sadly observed an increase in derogatory language and snide commentary, not only in casual conversation but even among public figures. As people of faith, we attest that such language not only is hurtful but fundamentally at odds with our identity as children of God.
Words have consequences. They shape attitudes, influence behavior, and can lead to profound and lasting harm. History has shown us time and again how destructive rhetoric can escalate into acts of violence. We witnessed a tragic example recently, when a man, angered by events overseas, drove a truck into a synagogue with the intent to cause significant harm. While it is true that this act was carried out by one individual, it reflects a broader mindset, shared by too many, that dehumanizes others and denies their inherent dignity.
As we observe Holy Week, let us remember that Jesus came to save all of creation. Jesus is the Redeemer of the world, and his passion, death, and resurrection were for all people, in every time and place. He revealed we are all children of God—Catholics, Christians, Jews, Muslims, Hindus, atheists, and even those who have never known him. Therefore, we are called to treat one another with dignity, respect, and, above all, love.
May this Holy Week be a time of renewed reflection, deeper charity, and sincere conversion for each of us, and may the joy of Easter strengthen us to live as true instruments of Christ’s peace in the world.
