For Zion’s Sake: A Catholic Appeal in Support of Israel

Sign the Statement and Join Catholic Voices for Israel

1. -"Catholics Against Israel": A Disturbing Trend
2. --Understanding Israel
3. ---Catholic Zionism: The Pivotal Question
4. --Standing with Israel
5. -"Catholic Voices for Israel": Our Appeal

I. “CATHOLICS AGAINST ISRAEL”: A DISTURBING TREND

The Current Delegitimization of Israel

Since the Hamas terrorist attack of October 7, 2023, in which 1,200 Israelis were massacred and some 250 taken hostage, and with the widening regional conflict between Israel, Iran, and their respective allies that followed, a disturbing pattern has taken hold in public discourse. Voices across the political and media landscape—many of them Catholic—have made opposition to Israel into a kind of litmus test: dismissing American support for the Jewish State as a geopolitical betrayal, downplaying the existential threats Israel has faced from its founding, and advancing hostility toward Israel as a coherent moral stance. The outsized Catholic presence among these voices is not incidental. Amplified by social media, this rhetoric has worked to establish anti-Israel sentiment as the default Catholic position.

This delegitimization operates on two levels—political and theological—and the two reinforce each other.

On the political level, the State of Israel faces a relentless barrage of accusations: It is branded as a “colonial” and “apartheid” state, charged with harassing and persecuting Christians, accused of committing genocide in Gaza and deliberately engineering the ethnic cleansing of Palestinians. These charges are often stated as settled facts, with little regard for context or counter-evidence. In reality, far from being a colonial or apartheid state, Israel is home to a large and diverse population of Arab and non-Jewish citizens who enjoy full legal equality, including the right to vote, hold public office, and serve in the Knesset. Far from persecuting Christians, Israel hosts a growing Christian population whose native members increasingly identify as Zionists and active supporters of the State. And far from pursuing genocide or ethnic cleansing, Israel took extraordinary measures to warn and evacuate Palestinian civilians from combat zones in Gaza—efforts documented by independent military analysts and legal scholars—while fighting an enemy that deliberately embeds itself among civilian populations and uses them as human shields.

On the theological level, certain Catholic theologians, apologists, and online commentators have moved toward an increasingly radical supersessionism—insisting that the Church is the “new” and “true” Israel not simply in the legitimate sense that the Church fulfills and universalizes Israel’s calling, but in the far stronger, historically recurring assertion that the Church replaces it entirely. In this view, the modern Jewish people have no meaningful continuity with biblical Israel; the Jewish presence in the land of Israel carries no theological significance whatsoever; and Christian Zionism, however defined, is a heresy to be condemned. Those who hold this view do not present it as a personal opinion—they claim it as the authoritative Catholic position. Despite the total absence of such magisterial teaching, they insist that “Catholics do not embrace Zionism,” and that those who do have departed from orthodoxy. What they fail to acknowledge, however, is that while forms of supersessionism were widespread in pre-conciliar Catholic theological commentary, these views were largely the product of anti-Jewish polemics and were never part of the Church’s authoritative deposit of faith. The Church’s renewed engagement with Scripture and with the Jewish people since the Shoah (the Holocaust) has led to a deeper and more faithful reading of the mystery of Israel. This is not a departure from Catholic tradition; it is its development, and one that the Magisterium has now consistently endorsed.

Together, these two currents have fueled the broader global campaign to delegitimize Israel. Anti-Zionism animated by classic supersessionism has become, in effect, the new ‘Catholic’ antisemitism—one that ignores the biblical centrality of the land promised to the descendants of Abraham, Isaac, and Jacob, and dismisses the enduring significance of Zion in both Jewish and Christian Scripture.

The Consequences of Inaction

The consequences fall on two fronts. Within the Church, the faithful—many of whom lack the historical background or theological formation to assess these arguments critically—absorb anti-Israel narratives as settled Catholic teaching. This quietly severs Catholics from their Jewish roots and from an honest engagement with Scripture’s witness to Israel.

Beyond the Church, this dynamic confirms what many in the Jewish world have feared since October 7: that Catholic institutions range from indifferent to actively hostile toward the security and legitimacy of the Jewish State. That perception does serious damage to the Jewish-Catholic relationship—arguably the most significant fruit of Nostra Aetate—at precisely the moment when it is most needed.

In short, a new form of ‘Catholic’ anti‑Judaism is emerging: political in appearance, theological in substance. This is all the more alarming given that the long history of supersessionism and anti-Judaism amongst Catholics contributed to the climate that made the Shoah possible—a history the Church has explicitly repented of—and whose early warning signs, when they appear in a new register, must not be ignored or minimized. Without a corrective, a new generation of Catholics risks internalizing anti‑Jewish and anti-Israel attitudes as part of their religious identity—attitudes deeply contrary to both the reconciliation Nostra Aetate made possible and the spirit of Christ. A Church that turns against the people from whom her Savior came not only contradicts her own Scriptures; she obscures her witness to Christ and undermines her mission to the world.

The Need for a Response

The moment calls for a coordinated, intellectually serious response. The anti‑Israel narrative circulating in Catholic media and public discourse must not go unanswered—and must not be allowed to pose as the Church’s authoritative voice. Faithful Catholic witness on this question demands honesty, charity, and theological integrity—including a recognition that the Jewish people’s enduring covenantal identity cannot be divorced from the land that Scripture, from Genesis to Revelation, presents as integral to it.

Concerns for the Palestinians—and especially for Palestinian Christians—are entirely legitimate, and we take them seriously. Yet solidarity with the Palestinian people and recognition of Israel’s covenantal vocation are not mutually exclusive. A Catholic response that is both just and faithful can affirm the dignity and rights of Palestinians while also affirming the legitimacy and theological significance of the Jewish State.

We do not claim to speak for the Church in any official capacity. But we believe that a Catholic statement of solidarity and friendship with Israel from faithful Catholics is long overdue. For we cannot forget that Jesus, Mary, and the apostles were faithful Jews who loved their people and their land (Matt 15:24; John 4:22). The roots of our faith are inseparable from the people of Israel. Any Catholic engagement with the question of Israel must begin there. We invite those in positions of Church authority who share these convictions to add their voice to ours.

II. UNDERSTANDING ISRAEL

How should Catholics think about Israel? The question must be approached from four distinct but related angles: biblically, theologically, politically, and morally.

Biblical Principles

Any Catholic reflection on Israel must begin with the nation’s origins and calling in Scripture. God called Abram and promised to make him a great nation, a great name, and a worldwide blessing (Gen 12:1-3). The enduring sign of this covenant was the land of Canaan, promised to Abraham’s descendants as an everlasting possession (Gen 15:18; 17:8)—a promise reiterated to Isaac (Gen 26:3), to Jacob (Gen 35:12), and to the twelve patriarchs whose descendants would become the twelve tribes of Israel (Gen 50:24).

The possession of the Promised Land was the very goal of the Exodus (Exod 6:4, 8). While Israel’s tenure in the land was conditioned on covenantal faithfulness—and sustained infidelity risked exile (Deut 28:58, 64)—the Torah also promises that God would ultimately gather his people from all nations back to their land (Deut 30:1-6). The initial fulfillment came under Joshua (Josh 21:43-45); under the Davidic kingdom, God’s covenant with his people became inseparably linked with Zion—the “city of the great King,” chosen as God’s permanent dwelling among his people Israel (Pss 9:11; 48:2; 132:13)—a theme that recurs no fewer than 177 times across Scripture.

Despite the division, decline, and exile of the kingdom after Solomon, the prophets steadfastly proclaimed that God would remain faithful to his covenant and restore Israel to their land (Isa 14:1; Jer 23:7-8; Ezek 36:24-28; Amos 9:14-15)—promises that continued even after the return from Babylonia, as though still awaiting a fuller fulfillment (Zech 10:6-10).

Jesus himself established the New Covenant first and foremost with the house of Israel and the house of Judah, as Jeremiah had prophesied—the same prophet who also declared that Israel would never cease to be a nation before God (Jer 31:31-36). Jesus did not come to abolish the law and the prophets (Matt 5:17-20)—including God’s promises to Israel. He came first to the lost sheep of the house of Israel (Matt 15:24) and affirmed that “salvation is from the Jews” (John 4:22). He hinted that Gentile domination over Jerusalem would one day end (Luke 21:24); and when the disciples asked him whether he would “restore the kingdom to Israel,” he did not dismiss the question—he simply declined to reveal its timing (Acts 1:6-7).

Although the New Covenant fulfills, deepens, and universalizes God’s promises to Israel in the Church, it does not erase or cancel God’s particular calling to the Jewish people. Of the 77 occurrences of “Israel” or “Israelite” in the New Testament, all of them refer to the Jewish nation, not to the Church. Even the “Israel of God” of Galatians 6:16, sometimes cited as an exception, is most naturally read as a reference to Jewish believers. St. Paul is unequivocal: “God has not rejected his people whom he foreknew” (Rom 11:1-2). He warns Gentile Christians not to boast over “natural branches” that were broken off—unbelieving Jews—but to “stand in awe” before the mystery of Israel, whose people “remain beloved for the sake of their forefathers. For the gifts and the call of God are irrevocable” (Rom 11:28-29).

Theological Principles

Building on Scripture, and in the wake of the horrors of the Shoah, the Second Vatican Council’s declaration Nostra Aetate laid the foundation for a renewed Catholic theology of Israel and the Jewish people. The declaration affirmed the spiritual bond between Christians and Jews; acknowledged that the Church received the revelation of the Old Testament from Israel and draws sustenance from its root; recalled the Jewish identity of Jesus and the apostles; upheld the divine promises to Israel and the permanent election of the Jewish people; exonerated the Jewish people from collective guilt for the death of Christ; and condemned all forms of antisemitism as incompatible with Christian faith.

Since Nostra Aetate, the Church has continued to develop this positive theology of Judaism. She has called antisemitism “opposed to the very spirit of Christianity” (Guidelines, 1974); called for Jews and Judaism to be “organically integrated” into Catholic catechesis (Notes, 1985); described Israel in the present tense as “the priestly people of God” (Catechism, 1994); rejected “erroneous and unjust interpretations of the New Testament regarding the Jewish people,” affirming that Israel’s origin is an “act of divine election” and her existence a “supernatural fact” (John Paul II, 1997); called Christians to repent for historic anti-Jewish prejudices and asked the Jewish people’s forgiveness for them (We Remember, 1998; John Paul II, 2000); explicitly rejected supersessionism and acknowledged that the Church “understands her own existence as a participation in the election of Israel and in a vocation that belongs, in the first place, to Israel” (Jewish People, 2001); and repeatedly affirmed that God’s covenant with Israel has never been revoked (Gifts and Calling, 2015). 

These developments do not constitute a rupture from Catholic tradition or an overturning of the Church’s timeless doctrine. What the Church has overturned—deliberately and explicitly—is the so-called ‘teaching of contempt‘: the long history of anti-Jewish polemic that, though widespread in theological commentary, was never rooted in Scripture rightly read, never enshrined in the Church’s authoritative Magisterium, and never, therefore, truly part of her authentic Tradition. Nostra Aetate and its aftermath did not break with Catholic teaching. They broke with a corruption of it, returning instead to the ‘soul of sacred theology’ (Dei Verbum 24)—Sacred Scripture—read in light of the many Church Fathers and Doctors who anticipated in some way a future restoration of Israel.

Political Principles

While Scripture, Tradition, and the Magisterium provide clear guidance on the theological place of the people of Israel in salvation history, the Holy See has been more cautious on the question of the land and modern State of Israel—a matter that is not only theological but inescapably political, diplomatic, and legal as well. The Church’s most substantive statement on this question remains the non-magisterial 1985 Notes of the Commission for Religious Relations with the Jews. Without endorsing any particular political program, those Notes acknowledged Israel’s historic faithfulness in preserving “the memory of the land of their forefathers at the hearts of their hope”; invited Christians to understand the Jewish people’s religious attachment to the land, rooted in Biblical tradition; and affirmed that “the permanence of Israel… is a historic fact and a sign to be interpreted within God’s design.”

Significantly, the Holy See established full diplomatic relations with the State of Israel in its 1993 Fundamental Agreement—a recognition elaborated by Pope Benedict XVI in his affirmation that “the State of Israel has the right to exist, and to enjoy peace and security within internationally agreed borders.” Contrary to what some Catholic commentators claim, the Church has issued no “final verdict” on Zionism or the modern State of Israel. The theological significance of a modern Jewish State is not a question the Magisterium has closed—and Catholics who recognize that legitimacy, theologically as well as legally, are well within the bounds of faithful Catholic thought.

Moral Principles

Beyond questions of political legitimacy lies a distinct set of moral questions: how Catholics should evaluate Israel’s conduct, engage with the conflict, and speak about both in public. Here the Church’s general moral teaching—rather than her specific doctrine on Judaism—provides the necessary framework.

When evaluating Israel’s conflict with adversaries, Catholics must apply the principles of just war—recognizing that many of those adversaries are driven by ideologies that explicitly deny Israel’s right to exist and are genocidal in their stated aims to annihilate the Jewish State. When assessing Israel’s governance of a significant non-Jewish population, Catholics must apply principles of social justice—holding the Jewish State to the same moral standards applied to any other nation, neither exempting it from criticism nor singling it out for unique condemnation. And when speaking or writing about Israel in Catholic media and public discourse, Catholics bear a particular responsibility for truth and fairness: resisting the temptation to focus selectively on negative incidents, draw sweeping conclusions from them, and present the result as balanced moral analysis.

III. CATHOLIC ZIONISM: THE PIVOTAL QUESTION

Definitions: What Zionism is

At the center of everything this statement affirms lies a question that must be faced directly: Can a faithful Catholic be a Zionist? And if so, what does that mean?

No term in this debate is more frequently weaponized or more poorly understood than Zionism. In its basic sense, Zionism is simply the national movement for the return of the Jewish people to their homeland and the resumption of Jewish sovereignty in the Land of Israel. One can embrace Zionism for historical, political, legal, moral, or religious reasons. Christian Zionism more specifically grounds that support in Scripture—in the conviction that the Jewish people’s return to the land cannot be entirely separated from the biblical promises beginning with God’s covenant with Abraham, and that the work of divine providence may be discerned in it. Though most commonly associated with evangelical Protestantism, Christian Zionism is not limited to that tradition. Catholics, too, can be Zionists—and historically, some have been.

Catholic Zionism, as we understand it, means supporting the Jewish people’s right to self‑determination in their ancient, biblical homeland; acknowledging God’s love for Zion and his promise of the land in Scripture; recognizing that these promises were never revoked in the New Testament; and remaining open to seeing the work of divine providence in Israel’s return to the land—a possibility the Church has not foreclosed. It is this last point that gives Catholic Zionism its distinctive character—and its deepest justification. As Benedict XVI stated, “in the creation of the State of Israel the fidelity of God to Israel is revealed in a mysterious way.” That word mysterious is crucial: we do not claim to read God’s designs with certainty, but neither do we close our eyes to what may be signs of his faithfulness unfolding in history.

Mischaracterizations: What Zionism is not

Yet Catholic Zionism—and Christian Zionism more broadly—is frequently caricatured and demonized in inflammatory language. It has been branded a “damaging ideology,” a “warmongering heresy” rooted in 19^th-century Protestant dispensationalism that justifies “colonization, apartheid, and empire-building,” advances “racial exclusivity and perpetual war” and condemns the world to “the doom of Armageddon” (2006 “Jerusalem Declaration on Christian Zionism”). These characterizations are neither accurate nor fair. Catholic Zionism is not rooted in Protestant dispensationalism, nor does it claim that the modern State of Israel is a messianic “faith‑state.” It does not endorse the rebuilding of the Jerusalem Temple, ethnic Jewish supremacism, or the displacement of non-Jewish inhabitants of the land. It is not a divine “blank check”—a license to possess the land regardless of conduct or justice. It does not embrace dual-covenant theology suggesting that the Jewish people are exempt from the universal call to salvation in Christ, and it is not motivated by a desire to hasten or engineer the end-times.

Catholics and the State of Israel

What Catholic Zionism does claim is more modest and more profound: that the modern State of Israel, like the nation of Israel in the Bible, is simultaneously a manifestation of God’s faithfulness and a human, fallible, morally accountable polity. These two things are not mutually exclusive—they have always been true of Israel together. Catholics are not called to resolve this paradox by collapsing it in either direction: neither by reducing Israel to a merely secular state with no theological significance, nor by treating it as a sacred reality beyond moral scrutiny. We are called to hold both—as Scripture always has. We do not derive from this covenantal connection any specific territorial boundaries or political conclusions—these remain matters of negotiation, international law, and justice among the parties concerned.

It is in this spirit that Catholics need not object to the traditional Jewish prayer for the State of Israel, which describes it with characteristic restraint as “the first flowering of our redemption” — a phrase that is hopeful without being triumphalist, open to providence without foreclosing history. That is a posture Catholics can share, trusting in God’s ongoing fidelity towards the people of the covenant.

IV. STANDING WITH ISRAEL

On the basis of the biblical, theological, political, and moral principles set forth above, we—the undersigned Catholics and friends—make the following affirmations and commitments.

Biblical and Theological Commitments

1. We reject the new supersessionism promoted by certain Catholic theologians, apologists, and commentators as contrary to Scripture and the Church’s teaching. The Church does not replace or erase Israel; she participates in Israel’s election and calling.

2. We reject every posture of arrogance or condescension toward the Jewish people—the “natural branches” whom St. Paul calls beloved and whose calling he declares irrevocable (Rom 11:28-29).

3. We reject the use of theology to delegitimize or erase the Jewish people’s covenantal identity, or to sever that identity from the land that Scripture consistently presents as integral to it. Dismissing the theological significance of the Jewish people’s return to their land, or claiming that theological or biblical support for Israel is incompatible with orthodox Catholic faith, is not a mark of Catholic fidelity—it is a departure from it.

4. We affirm that Catholics who recognize in Israel’s existence a sign of God’s ongoing faithfulness stand within the bounds of authentic Catholic reflection. While acknowledging that the Holy See has rightly situated the question of Israel’s political existence within international law, this cannot exhaust the Catholic perspective.

5. We affirm that Catholic theological discourse must never again become a seedbed for antisemitism — including antisemitism operating under the guise of anti-Zionism. As the International Catholic-Jewish Liaison Committee has stated, authentic Catholic theology must include “the recognition of the unique and unbroken covenantal relationship between God and the Jewish People and the total rejection of anti-Semitism in all its forms, including anti-Zionism as a more recent manifestation of anti-Semitism.” We recognize that not every criticism of Israeli policy constitutes anti-Zionism, and that genuine moral criticism of specific Israeli actions is both legitimate and necessary. What we reject is the systematic denial of Israel’s right to exist as a Jewish state—which, when it masquerades as political analysis or Catholic moral teaching, crosses the line into a new form of antisemitism.

Political and Moral Commitments

1. We affirm Israel’s right to defend herself against those who deny her right to exist—including adversaries driven by jihadist ideologies explicitly committed to Israel’s destruction. A Catholic moral framework that applies just war principles evenhandedly must acknowledge both Israel’s right to self-defense and the genuine severity of the threats she faces—threats that too many Catholic commentators minimize or ignore entirely.

2. We acknowledge the dignity and suffering of the Palestinian people and seek a just and lasting peace for all who live in the land. We do not minimize the gravity of the humanitarian crisis in Gaza, or the suffering of its civilian population, which demands urgent attention and relief. We recognize that Palestinian Christians in particular bear costs they did not choose, and that their welfare must be part of any just resolution. Solidarity with Palestinians and recognition of Israel’s covenantal vocation are not in competition; a faithful Catholic position holds both.

3. We condemn the actions of extremist elements within Israeli society—including within the political class, the military, and the settler movement—whose conduct toward the non-Jewish inhabitants of the land, including violence against Palestinian civilians, falls gravely short of the moral standards the Jewish tradition itself demands. We call upon the Israeli government to act with far greater resolve against those who violate the dignity and rights of these inhabitants. Israel’s election entails moral responsibility towards all who live in the land.

4. We reject the framing of hostility toward Israel as a Catholic moral imperative. In particular, we reject the casual and politically motivated application of terms like ‘genocide’ and ‘ethnic cleansing’ to Israeli military operations—charges that, whatever one’s assessment of Israeli conduct, require a far higher evidentiary standard than their uncritical use in some media and public discourse suggests. Catholics are called to weigh such charges carefully, with full attention to evidence, context, and the existential pressures under which Israel operates.

5. We reject distorted or manipulative narratives that vilify Israel—whether conspiracy theories, propaganda, or selective reporting—which misrepresent the reality of Israel’s situation, ignore the existential threats the Jewish State faces, and reduce a complex and morally serious reality to a vehicle for anti-Israel agitation. We call upon all Catholics—especially writers, journalists, educators, and public commentators—to practice truth, justice, and charity in their discourse about Israel. Resisting the manipulation of readers’ sympathies through selective or distorted reporting is not merely a journalistic standard; for Catholics, it is a moral obligation rooted in the eighth commandment.

V. CATHOLIC VOICES FOR ISRAEL: OUR APPEAL

The commitments above are our own. But the problems diagnosed in this statement are larger than any group of signatories can address alone. We therefore turn outward—to our fellow Catholics, to the Church’s leaders and institutions, to the Holy See, and finally to our Jewish brothers and sisters—with the following appeal.

A Call to Repentance and a Call to Action

Fidelity to the Gospel calls Catholics to repent of every form of supersessionism, anti-Judaism, and antisemitism—including the subtler forms that have found a new home in anti-Zionist discourse. We call on fellow Catholics who have fallen into these errors to examine their conscience in light of Scripture and the Church’s teaching, and to renew their commitment to Jewish-Catholic reconciliation. The Jewish-Catholic relationship is not a diplomatic achievement to be maintained at arm’s length; it is a bond rooted in a shared covenant with the God of Abraham, Isaac, and Jacob—and it demands of us active solidarity, not detached neutrality.

Ultimately, standing with Israel is not merely an act of justice toward the Jewish people—it is an investment in the Church’s own renewal and mission. St. Paul reminds us that if Israel’s stumbling has meant riches for the world, “how much more will their fullness mean” (Rom 11:12). To bless Israel—to pray for her, stand with her, and honor her covenantal vocation—is to participate in that fullness, and with it, a blessing for the Church and for all the nations (Gen 12:3; Num 24:9; Zech 8:20-23). This is the deeper horizon of everything this statement affirms. ‘Catholic Voices for Israel’ intends to pursue this calling by combating anti-Israel attitudes among Catholics and deepening the Church’s reflection on the place of Israel in Catholic theology through the activities that we detail in our Charter. We invite all Catholics and people of good will to join us. 

A Call to Catholic Leaders and Institutions

We call upon bishops, priests, theologians, educators, and Catholic media to speak clearly and consistently against supersessionism and anti-Zionism. We encourage Catholic universities, seminaries, and publications to teach the Church’s authentic doctrine on Judaism—not as a marginal addendum, but as an integral part of Catholic formation. And we call upon Catholic media in particular to hold themselves to the standard of truth and fairness that the Gospel demands—resisting the temptation to traffic in the selective, distorted coverage of Israel that has become, in some quarters, a substitute for genuine Catholic engagement.

A Word to the Holy See

We express hope that the Holy See will build upon its historic diplomatic recognition of the State of Israel by articulating more fully the theological foundations for that recognition—and in particular that it acknowledge that divine providence is at work in the Jewish people’s return to their land and in the existence of the modern State of Israel. We further express the hope that Church authorities will acknowledge, building on the trajectory of its post-conciliar teaching, that systematic anti-Zionism—the denial of Israel’s right to exist as a Jewish state—represents a contemporary form of antisemitism, incompatible with the spirit of Nostra Aetate and with the Church’s stated commitment to the Jewish people.

A Word to Our Jewish and Israeli Friends

To our Jewish brothers and sisters: We confess that we have too often failed to take seriously the biblical witness to God’s enduring covenant with Israel, failed to recognize the providential significance of your return to the land, and failed to stand with you in moments of affliction and war. We also acknowledge with regret the re‑emergence of anti‑Jewish attitudes within our own communities, and our slowness to confront them with the clarity the Gospel demands.

We pledge to walk with you in friendship, solidarity, and truth—honoring the bond that unites us, the Scriptures we share, and the God who has called us both.

We entrust this appeal to the God who has remained faithful to Israel through every generation. In the words of the Psalms:

“He who keeps Israel neither slumbers nor sleeps.” (Ps 121:4)

“As the mountains surround Jerusalem, so the Lord surrounds his people, now and forever.” (Ps 125:2)

Sign the Statement and Join Catholic Voices for Israel

See also:

• Catholic Voices for Israel: Invitation
• Catholic Voices for Israel: Charter

Catholic Voices for Israel—Signatories:

Friends of Catholic Voices for Israel—Signatories:

Voci cattoliche per Israele (VCPI) è una rete di cattolici impegnati a contrastare le rappresentazioni distorte di Israele, promuovendo una comprensione più accurata, caritatevole e teologicamente fondata del posto di Israele nel pensiero cattolico e nella vita pubblica. VCPI mira a favorire una solidarietà e un'amicizia autentiche con il popolo ebraico, e a esplorare un approccio cattolico autentico alla questione del sionismo, radicato nella Scrittura, nella Tradizione e nell'insegnamento della Chiesa.

• Voci cattoliche per Israele: Statuto
• Voci cattoliche per Israele: Invito
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