It was from 1962:
Let us pray also for the Jews: that almighty God may remove the veil from
their hearts; so that they too may acknowledge Jesus Christ our Lord.
Almightly and everlasting God, you do not refuse your mercy even to
the Jews; hear the prayers which we offer for the blindness of that people so
that they may acknowledge the light of your truth, which is Christ, and be
delivered from their darkness.
It will be from this year onwards
Let us also pray for the Jews: that God our Lord might enlighten their
hearts, so that they might know Jesus Christ as the Saviour of all Mankind.
Almighty and eternal God, whose desire it is that all men might be saved and
come to the knowledge of truth, grant in your mercy that as the fullness of
mankind enters into your Church, all Israel may be saved, through Christ our
Compare it to the Ordinary Form which will be used in most parished this Holy Week:
Let us pray for the Jewish people, the first to hear the word of God, that
they may continue to grow in the love of his name and in faithfulness to his
Almighty and eternal God, long ago you gave your promise
to Abraham and his posterity. Listen to your Church as we pray that the people
you first made your own may arrive at the fullness of redemption. We ask this
through Christ our Lord. Amen.
The 1962 version changed the words of the previous version which spoke of "perfidious Jews" perfidious meaning in Latin unbelieving, rather than anything detrimental, though in most European languages it came to mean "untrustworthy".
Th revised form removes the phrases "veil from their hearts", "blindness of that people" and "delivered from their darkness", which modern sensitivities should find distasteful. What remains in the new version is that Christ remains central and the source of salvation and that we pray for the Jews that they might know Jesus Christ as the Saviour of all Mankind.
The Ordinary Form, which most of the Church will use this Good Friday, says nothing of conversion or of encounter with Christ, it expresses the new teaching of the Second Vatican Council that the Old Covenants of the the Old Testament have not be replaced by the New and Everlasting Covenant of Christ but they are still in force. It strikes me that up until the Council exactly the opposite was universal teaching of the Church. The Covenants of the Old Testament were a prohecy or a foretaste of the one which will be made in the blood of the lamb.
Now I have a difficulty, I tend to think the latest prayer is really where the Church has moved in its slow organic development, so, which expresses more accurately the Church's current teaching? Is it the one I will use this Good Friday or the new one in the Extraordinary Form?
It might well be that we just have live with ambiguity for a few years but the different expressions of theology highlight a significant problem.