The present overview of current Christian-Jewish dialogue shape firstly specifes the dialogue and its partners concept meaning applied to the relations between religious societies. It draws our attention to the polarisations within the Christianity and Judaism as well as to the differencies in dialogue advancement between bodies keeping the dialogue and the general public. It points out the different motivation prompting Jews and Christians to keep the dialogue and the infuence of this on understanding the sense, the choice of its representatives and the theme of the dialogue.

The deepening mutual cognition along with the growing awareness of both; chances and limits of consensus in the dialogue, are indicated among the previous achievements. From the side of the catholic church, irreversible will of the dialogue along with the appropriate directions of doctrinal clarifcations of the Church Teaching are strongly emphasized.

The theological questions are raised that on the Christian side develop from the acknowledgment of irremovability of the covenant between God and Israel. The questions refer to the contemporary situation and the eschatological perspective of existence of two communities considering themselves as continuation of the covenant between God and Abraham, as well as their relation towards Israel Land. The article at its conclusion stipulates the deepening of the awareness of the mystery whenever resuming the religious topics in the dialogue.

In his article, the author attempts at pointing out the initial conditions of inter-religious dialogue and the conditions under which it can be fruitful as a method of pursuing truth in Catholic theology. The initial conditions on the Christian part follow from the fact that dialogue is understood here as a form of love (agape), and from methodological assumptions of theology. On the one hand, what the author means is the capacity to witness to Christianity as a good in which all people should participate to the extent in which it is a gift of God. On the other hand, the author means humility with which the Church should perceive her historical limitations and weaknesses in receiving and expressing this gift. Such an attitude enables you to understand that the partner in dialogue may adopt a similar attitude to your own religion. The author emphasizes that although a symetry of initial assumptions of all the partners in dialogue is their natural desire, practically, the nature of a partner's distinctness may also comprise a distinct understanding of the aims and principles of dialogue. The least possible partner ship, according to the author, includes serious treatment of the partner and of the very issue of dialogue; it alsoincludes being representative and properly prepared along the principles of the given religion, readiness to listen and willingness to learn (at least to some extent) from the Christian partner. In the course of the dialogue, attention is given to sincerity and honesty in listening and presenting a subject, in asking and answering questions, and to the important role of the breaks between the meetings, necessary for ruminating and communicating the fruit of interreligious meetings at the forum of one's own theology, in the circle of one's fellow believers. Furthermore, the author points it out that - from the Christian point of view - we may expect results coming asa gift from God the depth of which supercedes what could result from learning truth from each other by the earthly partners of the dialogue. This possible gift brings about a human obligation to accept, express and share it with the brethren as suitablyas possible. One of the features of theology is unpredictability of its results. Application of interreligious dialogue as a method, and, especially the effects of its application are still, basically, an issue of the future of theology. However, one can mention some of them that can already be noted despite the scarcity of the initial steps made in this field so far: these include attempts at breaking stereotypes in thinking about other religions, questions asked with all seriousness about the role of other religions in God's plans for humanity, appreciation of ideas drawn upon from beyond Christianity, not only from the classical Greek philosophy.

W przeszłości zakładano w teologii całkowite zastąpienie Izraela na obecnym etapie Bożej ekonomii zbawczej przez Kościół Chrystusowy. Tymczasem współczesne nauczanie Magisterium coraz wyraźniej odrzuca takie założenie. Myślenie o Żydach w perspektywie religijnej nie zaczyna się teraz od pamięci zerwania, lecz od wyznania „duchowej więzi”, wspólnych korzeni, wspólnego dziedzictwa. Zgodnie z nauczaniem Kościoła aktualnie istniejąca wspólnota wyznawców judaizmu tak czerpie z dziedzictwa Starego Testamentu i tak je rozwija, że warto zalecić „obustronne poznanie się i poszanowanie”, wspólne studia biblijne i teologiczne, „braterskie rozmowy”. Nie wolno już w teologii, która chce być katolicka, konstruować obrazu Żyda według własnych wyobrażeń, lecz trzeba wysłuchać jego świadectwa o sobie i wierze i na tej podstawie próbować zrozumieć, wewnątrz własnej wiary, jego miejsce w planach Bożych. Na podstawie takich założeń artykuł próbuje przedstawić katolickiej teologii judaizmu pewne kierunki rozwiązań do przemyślenia i dyskusji.