The Jewish People, Israel and the Vatican: A Response

Cardinal Parolin’s recent remarks raise an important question about Jewish identity, antisemitism and the Jewish people’s historic connection to their homeland.

In an address to a delegation of the American Jewish Committee, published in L’Osservatore Romano on 23 October 2026, Cardinal Pietro Parolin, Secretary of State of the Holy See, addressed the relationship between Jewish identity, religious faith and the policies of the Israeli government.

Cardinal Parolin stated that these matters are interconnected but should not be confused with one another. He also emphasized that legitimate criticism of government policies must remain possible without being confused with hostility towards Jews.

His remarks raise an important question that deserves serious consideration: Can the Jewish people be recognized as a religious community while their national identity and historic connection to the Land of Israel are treated as separate matters?

I believe that we cannot.

The Jewish people are often described as a religious community. That description is true, but it does not tell the whole story. The Jewish people are also a nation, with a shared history, a collective memory and an enduring connection to their ancestral homeland, the Land of Israel.

This distinction matters greatly today, particularly in discussions about antisemitism, Israel and Jewish identity.

The Jewish people and their homeland

Judaism is a faith, but the Jewish people are also a nation.

Our history, prayers and traditions have always been connected to Eretz Yisrael. For thousands of years, Jews throughout the world have prayed towards Jerusalem, remembered Zion in their daily prayers and maintained the hope of returning to their ancestral homeland.

This connection is not a modern political invention. It is deeply rooted in Jewish history and religious tradition.

The State of Israel gives national expression to this ancient connection.

Of course, Jewish identity and the State of Israel are not identical concepts. Jews may disagree about particular governments, political decisions and policies. Jewish communities throughout the world hold different views.

But these differences do not diminish the historic connection between the Jewish people and their homeland.

To recognize Jews only as a religious community, while treating their national identity as something separate or incidental, is to recognize only part of who they are.

When does criticism become antisemitism?

There is an important distinction between criticism of Israel and hostility towards the Jewish people.

Not every criticism of Israeli government policy is antisemitic. This distinction must be maintained.

However, antisemitism does not appear only in physical attacks against Jews, the desecration of synagogues or violence against Jewish institutions. It can also take the form of denying the Jewish people rights that are recognized for other nations.

When Jewish national aspirations are treated as uniquely illegitimate, when Jews are denied the right to national self-determination, or when the very existence of Israel is portrayed as inherently illegitimate, we are dealing with something far more serious than ordinary political disagreement.

The International Holocaust Remembrance Alliance (IHRA) adopted a working definition of antisemitism in 2016. Among its illustrative examples is the denial of the Jewish people’s right to self-determination, including the claim that the existence of the State of Israel is a racist endeavor.

Importantly, the definition also makes clear that criticism of Israel comparable to criticism of any other country cannot, in itself, be regarded as antisemitic.

This is an important distinction. We must not label every political disagreement as antisemitism. But equally, we must not allow antisemitism to hide behind the language of political criticism.

The danger of accepting threats against Israel as normal

There is another matter that cannot be ignored.

Jewish communities across Europe and elsewhere face renewed intimidation, incitement and violence. Synagogues and Jewish institutions require increased security. Jews are attacked simply because they are Jewish.

At the same time, Israel faces explicit threats to its existence. Calls for jihad and the destruction of the Jewish State continue to be made by extremist movements and political leaders.

The fact that such threats have existed for many years does not make them any less dangerous.

It is particularly troubling when calls for the destruction of Israel become so commonplace that they no longer receive the clear condemnation they deserve.

The international community cannot condemn antisemitism in general terms while remaining silent when the Jewish people’s right to exist in their own homeland is openly threatened.

The protection of Jewish life must mean more than protecting individual Jews and Jewish institutions throughout the world. It must also include recognizing the right of the Jewish people to live securely in their historic homeland.

What genuine dialogue requires

The Catholic Church and the Jewish people have made important progress in their relationship.

The declaration Nostra Aetate, adopted in 1965, marked an important turning point. It rejected antisemitism and helped establish a new foundation for relations between Catholics and Jews.

This achievement should not be underestimated.

But genuine dialogue requires more than cordial meetings and general declarations of friendship. It requires honesty and the willingness to address difficult questions.

The Fundamental Agreement between the Holy See and the State of Israel contains a specific commitment in this regard. Article 2 commits both parties to appropriate cooperation in combating antisemitism, racism and religious intolerance. It also records the Holy See’s condemnation of hatred and persecution directed against the Jewish people and individual Jews, anywhere, at any time and by anyone.

This commitment is important. It should be reflected in clear and consistent public statements and in the response to antisemitism in all its contemporary forms.

Inter-religious dialogue must recognize the Jewish people as they understand themselves. It cannot recognize their religious identity while leaving their national identity unacknowledged.

Respect for Judaism must include respect for Jewish history, Jewish tradition and the Jewish people’s enduring connection to the Land of Israel.

The Jewish people will endure

Despite the dangers facing us, our faith remains strong.

The Jewish people have experienced persecution, exile and repeated attempts at destruction. Yet we have survived, maintained our faith and preserved our identity.

Our confidence does not rest solely on political or military strength. It is rooted in our belief in Hashem and in the enduring destiny of Am Yisrael.

The prophet Shmuel declares:

נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר

The Eternal One of Israel does not lie (I Samuel 15:29).

These words express a conviction that has sustained the Jewish people throughout the generations.

We do not ask the world to agree with every decision made by an Israeli government. We do not expect every religious leader or political institution to share our political opinions.

But we do expect the world to recognize something fundamental: the Jewish people have a right to their identity, their history, their national self-determination and their homeland.

True friendship and genuine dialogue cannot be built by overlooking these truths.

The Jewish people cannot be separated from their history, and their history cannot be separated from the Land of Israel.

Netzach Yisrael lo yeshaker