Public debates about Zionism, including those among Catholics, are often misaligned with Catholic teachings on the subject, according to experts in Jewish-Catholic relations. These experts say that both “Zionism” and “Israel” carry multiple meanings and that a clearer understanding is necessary for constructive dialogue.
Recent disputes have included statements from Holy Land church leaders criticizing Christian Zionism as a harmful ideology affecting Christian unity in the region. In February, an incident at a U.S. Religious Liberty Commission hearing saw conservative influencer Carrie Prejean Boller claim, without definition, “Catholics do not embrace Zionism, just so you know. So are all Catholics antisemites?” Her comments led to her removal from the commission by its chair, Texas Lt. Gov. Dan Patrick, who accused her of trying to “hijack” the hearing for personal and political purposes.
Philip Cunningham, professor of theology and co-director of the Institute for Jewish-Catholic Relations (IJCR) at St. Joseph’s University in Philadelphia, noted: “‘Zionism’ has become linked, on the one hand, to the ‘Christian Zionist’ religious readings of the Scriptures without regard for context, and, on the other hand, the equation of Zionism with later European colonialism as if Jews were not indigenous to the land in biblical times.” He added: “Neither (view) represents Catholic thought as expressed in Vatican and papal statements.”
The Second Vatican Council’s 1965 declaration “Nostra Aetate” affirmed spiritual ties between Christians and Jews while condemning antisemitism. Since then, Catholic-Jewish dialogue has expanded through various Church documents aimed at clarifying these relationships.
Holy Cross Father Russell McDougall, executive director of the U.S. Conference of Catholic Bishops’ Secretariat of Ecumenical and Interreligious Affairs, referenced key Vatican documents from 1974 and 1985 outlining guidelines for presenting Jews and Judaism within Catholic teaching. Quoting from 1985 guidance he said: “The history of Israel did not end in 70 A.D., but continued… especially in a numerous diaspora that preserved both fidelity to God and the memory of their forefathers’ land.” The document also instructs that “the existence of the State of Israel and its political options should be envisaged not in a perspective which is in itself religious, but in their reference to the common principles of international law.”
Cunningham explained that “Israel” refers to several realities—from Jacob’s biblical story (“to wrestle/grapple with God”), to designations like “am Israel” (the people), “Eretz Israel” (the homeland), or “medinat Israel” (the modern state). He stressed clarity when using these terms.
Father McDougall stated: “I think from our perspective as Catholics… it’s the term we use to refer to a people… whom God has called to live in friendship with himself.” On modern Zionism he remarked: “…that’s a complex issue,” noting its roots in broader European nationalist movements during the nineteenth century.
Liora Halperin, historian at University of Washington, observed that Jewish nationalism arose alongside other nationalist trends amid enlightenment reforms and persistent antisemitic persecution across Europe.
Father McDougall pointed out that after World War II and the Holocaust—the murder of six million Jews by Nazi Germany—the United Nations approved partitioning British-mandated Palestine into Jewish and Arab states. The Vatican recognized Israel officially in 1993 while reiterating condemnation of antisemitism.
In recent years this stance was reiterated when American bishops joined with Jewish organizations to release educational resources addressing antisemitic language within Catholic contexts. Bishop Joseph C. Bambera wrote: “The scourge of antisemitism shows itself whenever the Jewish people are treated merely as a collective… that deserves contempt…” He added: “…it is a sin that contradicts Catholic teaching on unity…and dignity…”
Retired Pope Benedict XVI wrote: “…the Vatican has recognized the State of Israel as a modern constitutional state… Yet… it expresses God’s faithfulness to the people of Israel.”
Father McDougall commented that debates about whether Jews have a right to national homeland are largely moot from today’s Catholic perspective: “They do have a national homeland now in the state of Israel.”
Adam Gregerman, IJCR co-director at St. Joseph’s University said: “Zionism is…for Jewish national self-determination…It is actually moot…unless one is contesting whether…the movement’s accomplishments are currently illegitimate…which…is not about Zionism but about morality…” He emphasized practical legitimacy over religious approval.
Cunningham concluded by stressing education on these terms should be part of broader catechetical instruction about Judaism within Catholic settings. He cited survey findings showing most American Catholics lack awareness regarding post-“Nostra Aetate” teachings—a gap explicitly highlighted since 1974—and urged greater educational efforts particularly among clergy-in-training.
