Replacement theology (or supersessionism) is the idea that the Christian Church has "replaced" Israel (or the Jewish people) in God's plan of salvation as His chosen people.  In its simplest expression, replacement theology could be expressed as follows: "The Jews have rejected Christ; therefore God has rejected the Jews and the Church is now the 'New Israel.'"

Every time that I am asked to speak about Israel - and this happens often - I feel at first overwhelmed by the greatness and complexity of the subject. And so I simply try with my listeners to look at Israel, the Israel of yesterday, of today, and that of the hope of tomorrow.

Why is there a need for an apostolate of Catholics for Israel? What are some of the current challenges and problems in the Church and in the world that Catholics for Israel hopes to address?

I have recently returned to Jerusalem after an absence of seven months abroad.  During this time, I had many conversations with Catholic friends about Judaism. To many of them it seems incredible that most Jews still "don't get it" that the Messiah has come. The present reflection is addressed to Christians who wish to better understand the rationale for the Jewish rejection of Jesus and of the Church and wish to try to see the perspective from the "other side."

Why should the Jew who has been saved by Jesus celebrate his redemption from Egypt? What meaning could the statement in the Haggadah that we should regard ourselves as having participated personally in the Exodus, possibly have for him?  What can the redemption from Egypt give him that he has not already received through the Cross?  

The People of God of the flesh stand surety for the People of God in the spirit, not only as witnesses to scriptural promise but as the living root of the Church. As Christians see it, God taught the idea of a People of God through the Jews, and the Jews' continuing existence is both a perpetual reminder of that ­lesson and a guarantee that God keeps his promises.