Carol Rittner and John Roth, longtime leaders in Christian-Jewish dialogue in the United States, have invited ten other Christian scholars of Christian-Jewish relations to join them in reflecting on the challenges the current Hamas-Israel war raises for their work. The title, Stress Test, is appropriately chosen given how commonly the issues surrounding this war polarize communities and fracture relationships. Each scholar included in this profound and powerful book contributes a brief essay informed by their own experiences of the difficulties of frank dialogue amid the horrific suffering and, indeed, the evil, that has so traumatized Palestinians and Israelis and, more broadly, Muslims and Jews. While it is tempting to conclude that now is not the time to address contempt for Jews or to pursue trilateral dialogue, these authors contend that this is precisely the time when such work is most needed. Moreover, they are committed to continuing these dialogues without evading hard questions or compromising their commitment (often forged through study of the Holocaust) to the value of every human life.

This collection is rare in that every chapter includes valuable insights that will provoke the reader to further thought, even those readers who are deeply engaged with these issues. A variety of relevant topics are treated with nuance, including theological matters such as the covenantal promise of land and the Christian trope of the Wandering Jew, contemporary theories of settler colonialism and racism, and questions about the appropriate place of Christian-Jewish relations in global Catholicism. While the authors appropriately acknowledge that they are religious scholars rather than political scientists or historians, the book includes a helpful timeline of major events in the Israeli-Palestinian conflict from 1945 to 2024, and the authors are specific about the political actions that demand moral outrage and ethical response. These essays thus successfully avoid the temptation of abstract generalities while also rejecting dehumanization and upholding the dignity of every human life. They further demonstrate that it is quite possible to criticize policies of the state of Israel without invoking anti-Semitic tropes or otherwise engaging in anti-Semitic rhetoric.

Most importantly, this is a forward-looking book that clarifies the role that Catholic theologians and educators can and should play in overcoming anti-Semitism and Islamophobia and in working for a more just Middle East. Contributor Massimo Faggioli reminds readers that Catholic higher education has the resources to form students to be the nuanced and discerning thinkers so critically needed to respond to these complex issues. Other contributors (especially Elena Procario-Foley and James Paharik) share experiences of interreligious relationships that developed strong bonds of trust that enabled Christians, Jews, and Muslims to continue to listen to one another and to lament together despite divergent views on the traumatically painful issues raised by the Hamas-Israel war. All of the contributors to this book agree that honest dialogue, rooted in relationships of mutual caring and trust, is essential to a better future. As Rittner aptly rephrases Hans Küng’s general statement about religion and peace, “No peace in Israel-Gaza without dialogue between Israelis and Palestinians. No peace between Palestinians and Israelis without dialogue between and among Jews, Christians, and Muslims” (63).

As timely as this book is, it has lasting value and will not become quickly dated. The contributors have found enduring wisdom in facing the deep questions raised by this horrific war and have emerged with renewed commitment to relationships of encounter as essential to a future of peace and mutual respect. University libraries will find this book to be a valuable contribution to their holdings as this book will be useful to well-established scholars, even while the writing is accessible and interesting to undergraduates. I highly recommend this book or chapters from it for use in any graduate or undergraduate class concerned with antisemitism, interreligious dialogue, or the challenges of building peace and justice in our broken world. This book is also an excellent source for church study groups, especially with the thoughtful discussion questions provided at the end of each chapter.