Critics of Christian Zionism usually dismiss it for one of three reasons: (1) They say it contradicts the New Testament, which replaces the Old Testament focus on a particular land by the vision of a whole world; (2) They think it is the exclusive concern of premillennial dispensationalists; (3) It is said to be more political than theological, attached to right-wing American and Israeli political parties that wrongly identify the current Israeli state with the eschaton. Scholars recently made the case for a "new" Christian Zionism that takes a fresh approach to all three of these problems.
A list of important works consulted during the writing of this book.
Christoph Cardinal Schönborn says European Christians' support for Israel is not based on Holocaust guilt and Christians should affirm Zionism as biblical. Schoenborn said it was doctrinally important for Christians to recognize Jews' connection to the "Holy Land" and Christians should rejoice in Jews' return to Palestine as a fulfillment of biblical prophecy.
Dr. André Villeneuve addresses the problem of Catholic anti-Zionism—including 15 fallacies upon which it is based—and its underlying cause: the enduring influence of Catholic supersessionism.
Since the October 7 Hamas attack against Israel, a troubling surge in global antisemitism has emerged—including within Catholic circles. A case in point is LifeSiteNews, given its track record of publishing anti-Israel narratives. Does LifeSiteNews have an antisemitism problem? Let's take a closer look.
This charter sets out the purpose, scope, and principles of Catholic Voices for Israel. In a moment when distorted appeals to Catholic teaching are shaping public debate about Israel, this document articulates a clear and faithful framework for Catholic reflection on the Jewish people, the land of Israel, and the modern State. It defines the aims of the initiative, the limits of its mandate, and the principles that guide its work.
Many people today encounter claims about Israel that present themselves as Catholic but often distort the Church’s teaching. Catholic Voices for Israel seeks to gather Catholics committed to offering a clear, charitable, and faithful response articulating the positive role of the people, land, and State of Israel in Catholic thought.
The unconditional gift of the election of the Jewish people is the theological foundation of Catholic Zionism. Many New Testament texts support the notion that Catholics should endorse Zionism. Jesus himself was a Jewish Christian Zionist. Catholics accept that the Jewish people still have a providential role to play, and their return to the land of Israel may be part of the still-to-be-completed redemptive plan.
The Catholic Church recognizes Israel under international law. But does God? Antoine Lévy, OP, takes a deceptively simple question and follows it into the contested terrain where Catholic doctrine, Jewish theology, and two thousand years of supersessionism collide.
It is impossible to understand the Bible with its narrative about the plan that God has for mankind without understanding the role of Israel as a people and a Nation. The Jews have been at the center of all that God does, beginning with the call of Abraham up to the book of Malachi at the end of the Old Testament; and they remain the center throughout the period of the first Christian century recorded in the New Testament.
Everything began with Abraham. The vocation of Abraham is the biblical foundation for Israel's key role in the divine plan of salvation. Genesis 12:1–3 refers to the call of Abraham and to God's promise to him as a permanent covenant for all his offspring. The Lord said to Abram, "... and I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing.I will bless those who bless you, and him who dishonors you I will curse, andin you all the families of the earth shall be blessed."
Something terrible happened. Very soon after the beginning of Church history, the Gentiles became the majority among the believers, and they rejected God's divine strategy. For the Evil One, it must have been clear: if this unity between Jews and Gentiles were to continue, his reign over mankind would finally be lost. Already, the key victory over evil and death had been won when Jesus died on the cross and rose again. However, as long as Satan can hinder the unity between Jews and Gentiles in the Messiah, the fruit of redemption—the social dimension of healing and restoration—cannot be fully realized.
One day, the Emperor of Prussia, Frederick II the Great (1712-86)—an agnostic and disciple of the Enlightenment movement—was discussing with his personal physician various problems related to late 18th century. Finally, he confronted the doctor with a frank question, "Is there any substantial reasoning for the existence of a personal God?" The physician replied, without hesitation, "The Jews, my king, the Jews!"
Today, the Messianic Jewish Movement is establishing itself—relatively small, yet spiritually strong. There are up to 150,000 Messianic Jews worldwide. Within their congregations, perhaps another 200,000 partly Jewish or Gentile relatives and friends have found a spiritual home. Their influence on both Jewish and Christian societies is far greater than one might expect. The faith of these Messianic Jews is expressed with deep conviction, dedication, and passion for the Lord.
The history of the Catholic Church's relationship with the Jews has been tragic across centuries. Jews were made second-class citizens, isolated into ghettos, and forced into conversion and baptism. Baptized Jews were often treated like prisoners, subjected to the controlling system of the so-called "Holy Inquisition."
The Messianic Movement is not inauthentic; on the contrary, it is a challenge to the Christian world to reconsider its theological foundations. The Christian Churches are confronted with an unexpected partner. This means that their presence compels us to think and to act decisively differently in the future than we have in the past.
It was a hot summer day in 1995 when young Rabbi Marty Waldman, Secretary General of the Union of Messianic Jewish Congregations (UMJC), was sitting in his office in Dallas, Texas, preparing a teaching on Acts 15—about the Council in Jerusalem. There, he had a "vision." Rabbi Marty saw a need for another Council in Jerusalem. This Second Council should revisit and redress the outcomes of the First. This time, the Gentiles would have to welcome back the Jews as their Older Brothers.
In keeping with our name as an initiative, we hope for a final unity of Jew and Gentile—expressed in something like a solemn convocation, reminiscent of the First Jerusalem Council described in Acts 15. This, in a sense, represents the ultimate goal of the TJCII initiative.
Dr. André Villeneuve discusses the role of Israel in the age of the Church on Michael Lofton's "Reason and Theology" podcast. Topics include God's covenant with Israel, supersessionism, the idea of the Church as "new Israel", Israel's role in the age of the Church, the modern state of Israel, Zionism, the Israeli-Palestinian conflict, and Israel's role in regard to Jesus' Second Coming.
The Hidden Roots of the Crisis of the Church in the Holy Land: In the troubled Holy Land, divided and torn by conflict, local Church leaders and Christians of all colors often claim to speak a tireless message of justice, reconciliation and peace. If only more people would listen to this message - so they claim - it would surely dramatically improve the prospects for peace between the conflicting parties in the region. But is this true?
