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Good Friday prayer for the Jews
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Good Friday prayer for the Jews
The Good Friday prayer for the Jews is an annual prayer in some Christian liturgies. It is one of several petitions, known in the Catholic Church as the Solemn Intercessions and in the Episcopal Church (United States) as the Solemn Collects, that are made in the Good Friday service for various classes and stations of peoples: for the Church; for the pope; for bishops, priests and deacons; for the faithful; for catechumens; for other Christians; for the Jews; for others who do not believe in Christ; for those who do not believe in God; for those in public office; and for those in special need. These prayers are ancient, predating the eighth century at least, as they are found in the Gelasian Sacramentary.
The original Christians first addressed their missionary sermons to Jews from the Judea region and called on them to repent, to enable them to escape from the expected final judgment (Acts 2:38). The New Testament (NT) does not testify to a special prayer for them.
After the separation of Judaism and Christianity around AD 100, some Church Fathers, such as Justin, occasionally counted Jews among the enemies for whom persecuted Christians should pray according to Jesus' commandment of love of enmity (Matthew 5:45) and his own request for forgiveness on the cross (Luke 23:34). This followed the example of Jeremiah, who had called on the Jews exiled in Babylon to pray for the good of the city. (Jeremiah 29:7)
Since the rise of the church to the Roman state religion from AD 380, the Christian mission among Jews had very little success. Only a few theologians such as Hieronymus and Leo the Great admonished Christians around AD 400 to include the Jews as unbelievers in their prayers, since they were the root of the Church.
Since about AD 500, a special Jewish prayer in the daily Mass has been known. However, this was only included in some measuring orders in Spain since AD 586. The Roman, Milan and Gallican Liturgies of the 6th century prayed for Jews, heretics and pagans only on Good Friday. The Sacramentarium Gregorianum, around the late 6th century, contained such Good Friday prayers. According to the Ambrosian Rite in the 8th century, they were formulated equally for all three groups and demanded that all of them include a genuflection.
Around 800, for the first time in the Salzburg chapters, then in the church mass books among the Carolingians, the interceding for the Jews, the usual invitation to the prayers, otherwise usual in all prayers, was missing. Amalarius justified this around 820 as follows:
"In all prayers we bend the knee, (...) except when we pray 'pro perfidis Judaeis'. For they have bent their knees before Christ, but have turned a good custom into its opposite, since they did this as a mockery."
With this, he wrote the sneering knee fall of Roman soldiers who scourged and tortured Jesus before his crucifixion, mentioned in Matthew 27:29 and Mark 15:19. This justification prevailed throughout the Church, as such, the genuflection in the prayer for the Jews was omitted.
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Good Friday prayer for the Jews
The Good Friday prayer for the Jews is an annual prayer in some Christian liturgies. It is one of several petitions, known in the Catholic Church as the Solemn Intercessions and in the Episcopal Church (United States) as the Solemn Collects, that are made in the Good Friday service for various classes and stations of peoples: for the Church; for the pope; for bishops, priests and deacons; for the faithful; for catechumens; for other Christians; for the Jews; for others who do not believe in Christ; for those who do not believe in God; for those in public office; and for those in special need. These prayers are ancient, predating the eighth century at least, as they are found in the Gelasian Sacramentary.
The original Christians first addressed their missionary sermons to Jews from the Judea region and called on them to repent, to enable them to escape from the expected final judgment (Acts 2:38). The New Testament (NT) does not testify to a special prayer for them.
After the separation of Judaism and Christianity around AD 100, some Church Fathers, such as Justin, occasionally counted Jews among the enemies for whom persecuted Christians should pray according to Jesus' commandment of love of enmity (Matthew 5:45) and his own request for forgiveness on the cross (Luke 23:34). This followed the example of Jeremiah, who had called on the Jews exiled in Babylon to pray for the good of the city. (Jeremiah 29:7)
Since the rise of the church to the Roman state religion from AD 380, the Christian mission among Jews had very little success. Only a few theologians such as Hieronymus and Leo the Great admonished Christians around AD 400 to include the Jews as unbelievers in their prayers, since they were the root of the Church.
Since about AD 500, a special Jewish prayer in the daily Mass has been known. However, this was only included in some measuring orders in Spain since AD 586. The Roman, Milan and Gallican Liturgies of the 6th century prayed for Jews, heretics and pagans only on Good Friday. The Sacramentarium Gregorianum, around the late 6th century, contained such Good Friday prayers. According to the Ambrosian Rite in the 8th century, they were formulated equally for all three groups and demanded that all of them include a genuflection.
Around 800, for the first time in the Salzburg chapters, then in the church mass books among the Carolingians, the interceding for the Jews, the usual invitation to the prayers, otherwise usual in all prayers, was missing. Amalarius justified this around 820 as follows:
"In all prayers we bend the knee, (...) except when we pray 'pro perfidis Judaeis'. For they have bent their knees before Christ, but have turned a good custom into its opposite, since they did this as a mockery."
With this, he wrote the sneering knee fall of Roman soldiers who scourged and tortured Jesus before his crucifixion, mentioned in Matthew 27:29 and Mark 15:19. This justification prevailed throughout the Church, as such, the genuflection in the prayer for the Jews was omitted.
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