Israeli radio even spoke of a "milestone in the history of relations between Jews and Christians".
The reason?
In a sober ceremony, Pope John Paul II had seven confessions of guilt read out and then made a prayer for forgiveness himself.
The Catholic Church confessed to transgressions against Judaism, other cultures, women and many other groups. After each petition, a light was lit in front of a crucifix.
John Paul II had empathy and a sensitivity for such issues, explains journalist and Vatican expert Ulrich Nersinger.
In fact, the Pope had already spoken out critically about Christian misbehaviour years before, such as the persecution of Jews or the slave trade. "He felt the need to make clarifications and denounce things," says Nersinger. The beginning of Lent in the Holy Year 2000 was very deliberately chosen as a time of penance.
Criticism in the run-up
Not everyone in the Vatican was in favour of the Pope's idea. Some church representatives criticised excessive confessions of guilt or feared negative consequences, for example for Christians in Islamic countries.
For two years, theologians led by the Congregation for the Doctrine of the Faith discussed the issue without success before the Pope issued a framework paper shortly before the Holy Year and personally took care of the request for forgiveness.
On 7 March 2000, the Vatican emphasised that the process was not a judgement on the past, but an act of solidarity and responsibility for the future. Moreover, the request for forgiveness was directed exclusively at God, not at people.
In the end, the green light was given. The reactions were overwhelmingly positive, recalls Nersinger: "People saw that the Church is capable of naming offences."
But what remains of all this? Mainz theology professor Oliver Wintzek has a mixed view of the confession: "It reached a large media audience and was unprecedented in this form." He also thinks it was right to choose the form of a church service: "That was better than if it had been just another announcement among many."
On closer inspection, however, the effect fades, the theologian points out. This is also due to the image of the church: "The church is thought of as holy, perfect, perfect." Mistakes and crimes are only attributed to individual members of the church, but not to the institution as a whole. It has been forgotten that the institution and its structures have also caused many a bad thing. In addition, the church's own claim to truth stands in the way: "If you stick to the idea that it is the sole guardian of divine truth, then such marginalising dynamics develop."
Theological reappraisal of the past is lacking
All those involved cannot be denied their honesty, emphasises Wintzek. However, they were looking too much into the past. "It's not as if the misdemeanours have suddenly stopped." They still exist today, as the cases of sexual abuse show, which, despite better knowledge, play no real role in the confession of guilt.
He also criticised the fact that only God was asked for forgiveness: "There should be a look at the people who have been hurt, especially in the present." The past was not dealt with theologically. Many of the points mentioned have not changed to this day, so there is no intention of real improvement beyond repentance.
For the Vatican expert Nersinger, the events still have an impact today. However, he would like to see a historical examination and reappraisal of the events: "I can't speak for people who lived several centuries ago." That is why a blanket apology is difficult: "The perpetrators and those who tolerated or covered it up should apologise."
He also sees a parallel to the Act of Contrition that took place in October 2024 on the occasion of the World Synod in Rome. It is right to name guilt, "but perhaps we need to find new forms for this".