establish a substantial foundation for ameliorating "the painful ignorance of the history and traditions of Judaism of which only negative aspects and often caricature seem to form part of the stock ideas of many Christians. (See notes on the "Correct Way to Present Jews and Judaism in Catholic Preaching and Catechesis", #27, 1985) ... Courses dealing with the biblical, historical and theological aspects of relations between Jews and Christians should be an integral part of the seminary and theologate curriculum, and not merely electives. All who graduate from Catholic seminaries and theology schools should have studied the revolution in Catholic teaching on Jews and Judaism from Nostra aetate to the prayer of Pope John Paul II in Jerusalem at the Western Wall on March 26, 2000. ... For historic reasons, many Jews find it difficult to overcome generational memories of anti-Semitic oppression. Therefore: Lay and Religious Jewish leaders need to advocate and promote a program of education in our Jewish schools and seminaries – about the history of Catholic-Jewish relations and knowledge of Christianity and its relationship to Judaism. ... Encouragement of dialogue between the two faiths does involve recognition, understanding and respect for each other's beliefs, without having to accept them. It is particularly important that Jewish schools teach about the Second Vatican Council, and subsequent documents and attitudinal changes that opened new perspectives and possibilities for both faiths. In October 2015 the Catholic Church in Poland published a letter referring to antisemitism as a sin against the commandment to love one's neighbor. The letter also acknowledged the heroism of those Poles who risked their lives to shelter Jews as Nazi Germany carried out the Holocaust in occupied Poland. The bishops who signed the letter cited the Polish Pope John Paul II who was opposed to antisemitism, and believed in founding Catholic-Jewish relations. In 2015, the Vatican Commission for Religious Relations with the Jews released a theological reflection that, while rejecting the idea of “two different paths toward salvation, the Jewish path without Christ and the path with the Christ”, and calling on Christians to “bear witness to their faith in Jesus Christ (...) in a humble and sensitive manner” to Jewish people, acknowledged that Jews were “participants in God’s salvation” and that the Church views evangelization to Jews “in a different manner from that to people of other religions and world views”, rejected the principle of an institutional