This article records tradition as it has been passed down and reported. Its sources are not yet part of the atlas's verified catalogue.
The document that came out of the 1947 Seelisberg conference was short, ten propositions rather than a treatise, and it was addressed to Christians, not about Jews but to the Christian churches themselves, naming specific patterns in ordinary preaching and catechesis that the delegates concluded had helped make the Holocaust thinkable. It called on churches to remember that the Old and New Testaments both bear witness to the same God, to avoid distorting or minimizing Judaism in Christian teaching, to avoid using the word Jews in an exclusive sense for the enemies of Jesus, and, most pointedly, to avoid presenting the Passion in a way that laid the blame for Christ's death on all Jews or on Jews alone. It was, in effect, an early and specific catalogue of the theological habits later grouped together as the teaching of contempt.
The Ten Points did not by themselves change Christian teaching, but they set out, in 1947, a set of concerns that mainstream Christian bodies would spend the following two decades formally addressing. The Second Vatican Council's 1965 declaration Nostra Aetate, which explicitly rejected the charge of collective Jewish guilt for Christ's death, took up ground the Seelisberg conference had already staked out nearly two decades earlier, and the International Council of Christians and Jews the conference founded has continued pressing the same questions in the decades since.