JESUS was a Jew. The Christian vocabulary is ultimately Jewish. Jewish scripture provides the Christian Old Testament, and the Jewish psalter is a beloved source of Christian prayer and inspiration.

But Christian Jewish relations' have been stormy and troubled for nearly two millennia. Jews do not share the Christian perception of, Jesus. Some Christian societies blamed Jews indiscriminately for the Crucifixion, implying a collective that could have devastating impact in times of social conflict. Judaism was identified with the legalistic "pharisees" of the Gospel narratives. It was seen as an outmoded religion of purely historical interest and used as a foil for Christian spirituality.

On the other hand, historic suffering is engraved in Jewish remembrance and frequently recalled in the liturgy of the synagogue. The massacre, of the Rhineland Jewish communities by the crusaders, expulsions, blood libels and pogroms shaped the Jewish collective memory. In the 20th century, European Jewry was devastated by the Holocaust and many Jews pointed to the impact of Christian anti Judaism on European culture, seeing the Holocaust as a culmination of age old prejudice.

Given this background, the progress made in Christian Jewish relations in the past 30 years is quite extraordinary. The Holocaust gave rise to profound reflection in Christian churches on the fate of the Jews, and the place of the Jewish people in God's purpose for the world. Christian thinkers who had suffered under, Nazi occupation were particularly engaged by these questions.

The impact of scholarship has been of great significance. Major discoveries, of which the Dead Sea Scrolls are the best known, have shed new light on the Jewish roots of Christianity in the first century. The study of first century Judism has, likewise illuminated the history of Christian origins, setting the Gospel narratives in a broader cultural context.

Books such as Geza Vermes's Jesus the Jew, which draws heavily on classical Jewish sources, have been widely E. P. Sanders, a major historian of Christian beginnings, has made a profound study of Jewish texts that even a generation ago would have been quite unusual.

This scholarship has highlighted the diversity of Judaism in the first century. The New Testament "pharisees" are now seen as one strand of a rabbinic culture that was multi faceted and capable of great spiritual attainment. Many classical Christian, texts turn out to have striking Jewish parallels. Beyond rabbinic boundaries, the sectarians at Quamran the culture of the Dead Sea Scrolls produced religious poetry that retains its power for the modern reader.

Scholarship has uncovered a spiritual ferment that is radically different from the old Christian image of unfeeling legalism. A generation before Jesus one of Judaism's greatest teachers had taught that love of one's neighbour was the great commandment and all else was commentary'.

A modern narrative of the Crucifixion would emphasise the impact of the Roman occupation upon the Jews of that time. The Jewish high priest was a political nominee who collaborated with the government in putting down potential rebellion before it took hold and became serious. Religious leaders who attracted crowds, particularly at Passover, were instantly suspect.

John the Baptist and, in a late generation, James, the brother of the Lord, were examples of wholly spiritual figures executed by fearful politicians or high priests who knew the bloody consequences of unrest and disturbance. Crucifixion was all took well known among the Jews of the Holy Land, particularly in times of, unrest. It was a particularly grim - Roman device for instilling fear into the population and deterring anyone who contemplated resistance.

Such scholarly investigation does not question the integrity of the Christian narrative. Rather to restores its proper context. In so doing, it challenges ancient stereo types and provides the basis for a new and fruitful relationship between Christians and Jews. Christian and Jewish scholars collaborate and both faiths are greatly enriched by their, findings.

Christian Jewish dialogue is still in its infancy. The breakthrough is usually taken to be the Second Vatican Council's statement of October, 1965 - Nostra Aetate - which, like, subsequent reflection in other, churches, drew heavily on Romans 9-11. It absolved Jews from collective responsibility for the Crucifixion which "cannot be named upon all the Jews then living ... nor upon the Jews of today".

More positively, in the midst of highly traditional sentiments, it expressed a view that was strikingly novel: "Since the spiritual patrimony common to Christian and Jews is thus so great, this Sacred Synod wishes to foster and recommend that mutual understanding and respect which is the fruit above all of biblical and theological studies, and of brotherly dialogues."

The other major Christian churches have followed a similar path to that traced in Nostra Aetate and are very supportive of the work of the Council of Christians and Jews (CCJ), which pursues reconciliation between the two faiths at all levels.

The Republic of Ireland has its own council based in Dublin. Its administration is heavily dependent on the work of the local Sisters of Sion, a Catholic Order devoted to the improvement of Christian Jewish relations. A branch of the British CCJ was founded in Belfast last year. It is flourishing and its work is much appreciated.

Christian Jewish dialogue is little more than 30 years old. Many Christians and Jews are unfamiliar with it and medieval views of the relationship still abound on both sides. After nearly two millennia of estrangement, the burden of history weighs heavily on all of us.

Jewish self perception has been profoundly shaped by the unparalleled suffering of the 20th century and many Jews are not moved to go beyond communal boundaries. Ancient images of Christianity remain powerful, especially in more traditional circles.

That the dialogue has happened at all is remarkable. In a world drawn increasingly towards exclusivity and fundamentalism it is a source of inspiration for all of those embroiled in seemingly intractable conflict. If Christians and Jews can come together, then there is surely hope for us all.