Judaism
What does the Church say about the Jewish people?
"Those who have not yet received the Gospel are related to the People of God in various ways." LG 16. The relationship of the Church with the Jewish People. When she delves into her own mystery, the Church, the People of God in the New Covenant, discovers her link with the Jewish People, Cf. NA 4. "the first to hear the Word of God." Roman Missal, Good Friday 13: General Intercessions, VI. The Jewish faith, unlike other non-Christian religions, is already a response to God's revelation in the Old Covenant. To the Jews "belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and of their race, according to the flesh, is the Christ", Rom 9:4-5. "for the gifts and the call of God are irrevocable." Rom 11:29.
and when one considers the future, God's People of the Old Covenant and the new People of God tend towards similar goals: expectation of the coming (or the return) of the Messiah. But one awaits the return of the Messiah who died and rose from the dead and is recognized as Lord and Son of God; the other awaits the coming of a Messiah, whose features remain hidden till the end of time; and the latter waiting is accompanied by the drama of not knowing or of misunderstanding Christ Jesus.
The historical complexity of Jesus' trial is apparent in the Gospel accounts. the personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles' calls to conversion after Pentecost. Cf. Mk 15:11; Acts 2:23, 36; 3:13-14; 4:10; 5:30; 7:52; 10:39; 13:27-28; I Th 2:14-15. Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept "the ignorance" of the Jews of Jerusalem and even of their leaders. Cf. Lk 23:34; Acts 3:17. Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd's cry: "His blood be on us and on our children!", a formula for ratifying a judicial sentence. Mt 27:25; cf. Acts 5:28; 18:6. As the Church declared at the Second Vatican Council: . . .
Neither all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. . . the Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture. NA 4.
In her Magisterial teaching of the faith and in the witness of her saints, the Church has never forgotten that "sinners were the authors and the ministers of all the sufferings that the divine Redeemer endured." Roman Catechism I, 5, 11; cf. Heb 12:3. Taking into account the fact that our sins affect Christ himself, Cf. Mt 25:45; Acts 9:4-5. The Church does not hesitate to impute to Christians the gravest responsibility for the torments inflicted upon Jesus, a responsibility with which they have all too often burdened the Jews alone:
We must regard as guilty all those who continue to relapse into their sins. Since our sins made the Lord Christ suffer the torment of the cross, those who plunge themselves into disorders and crimes crucify the Son of God anew in their hearts (for he is in them) and hold him up to contempt. and it can be seen that our crime in this case is greater in us than in the Jews. As for them, according to the witness of the Apostle, "None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory." We, however, profess to know him. and when we deny him by our deeds, we in some way seem to lay violent hands on him. Roman Catechism I, 5, 11; cf. Heb 6:6; 1 Cor 2:8. Nor did demons crucify him; it is you who have crucified him and crucify him still, when you delight in your vices and sins. St. Francis of Assisi, Admonitio 5, 3.