In the late 1960s, some Western Christians, both Catholic and Protestant, lay intellectuals and clerics, based in Europe (Italy, France, Germany) or emigrated in the Middle-East (Lebanon, Egypt, Israel) redrafted their political vision of the Israeli-Palestinian conflict through new theological lenses, that of Liberation theology. They remained a minority in Western Churches, wich tended to support the Israeli policy as a consequence of the new stance on Jewish-Christian dialogue, post-WWII or post-Vatican II. Nonetheless, their own pro-Palestinian stance not only challenged but also managed to recompose the new consense on interfaith dialogue with Jews, in Europe and in Israel as well as it triggered inner debates, among Catholicism, on Vatican II's heritage. Was Nostra Aetate 4 to be played against NA 3 or the new input on poverty, as some leaders in this dissent had been at the forefront of the fight against poverty, then shifting towards dissent against the institutional Church? While they were dismissed by national episcopal conferences in the West as too progressive, they were vocal enough to raise concerns and anxiety among the Jewish partners of dialogue, doubting the agenda of dialogue and the veracity of the efforts made to promote a new Christian understanding of Jews. How did their claims reconnect with the age-old anti-Jewish tradition, that had been rebuked at the Council, while at the same time inventing new forms of anti-Jewish rhetorics? This papers will analyse the continuities and discontinuities between these forms of anti-Jewish sentiment. It claims that beyond politics, their rhetorics claimed a profoundly theological approach to the conflict -- one of dissent, to be studied as counter-theologies, rather than a pure political anti-Israeli, anti-Zionist stance. These counter-theologies claimed for themselves the same status as the theological lines stemming from Vatican II, that contributed to the development of interfaith relations with Jews.