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The guest on the episode is Father David Neuhaus, a Catholic priest and lecturer on the Bible. In a conversation with Boris Gorelik, he reviews the development of relations between the Catholic Church and the State of Israel, from the Balfour Declaration to the present day, and explains the Vatican’s spiritual and political position on the Israeli-Palestinian conflict.
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Kohen, not komer
At the beginning of the conversation, Father David Neuhaus explains why he insists on the title “kohen dat” and not “komer.” According to him, the word “komer” appears in the Hebrew Bible about seven times, and each time it is used as a pejorative term for idolaters. In contrast, the word “kohen” is a neutral term describing a role. Hebrew-speaking Christians prefer the title “kohen” because they see themselves as worshipers of one God, not idolaters.
Neuhaus also addresses the issue of the Holy Trinity. He explains that Hebrew- and Arabic-speaking Christians prefer to speak of “the mystery of the one God,” who is revealed to human beings as Father, Son, and Holy Spirit, to emphasize God’s unity in the face of Jewish and Muslim polemics.
The Vatican’s position before the state’s establishment
According to Neuhaus, to understand the Catholic Church’s attitude toward Israel, one must go back to the period after the 1917 Balfour Declaration. Since the Church is a hierarchical institution, its official position is determined by the Pope and the Holy See. As early as 1922, in response to plans presented to the League of Nations, the Vatican expressed a clear position: it had no objection to granting equal rights to Jews in the Land of Israel, but it could not support a situation where they would have privileged rights over other groups.
Neuhaus emphasizes that the opposition did not stem from fundamental theological reasons against Jewish sovereignty, but from a fear of inequality. According to him, the Church had three main interests in the Holy Land: interpretation of the scriptures, care for the holy places, and protection of the local Christian communities. The establishment of the State of Israel and the 1948 war, which caused many Christians to leave, were perceived as a threat to these interests.
After the Holocaust: Reconciliation with the Jewish people
After World War II, the Church began to confront its role in the Holocaust. This process led to a deep desire for reconciliation with the Jewish people. The significant turning point occurred after the death of Pope Pius XII and the accession of John XXIII, who was known for his warm attitude toward Jews. He convened the Second Vatican Council, which led in 1965 to the publication of the document “Nostra aetate.” This document brought about a revolution and changed the Church’s attitude toward the Jewish people from a theology of contempt to a theology of respect. However, the document did not address the State of Israel, and the Vatican continued to withhold official recognition, arguing that its borders were not recognized.
Establishing diplomatic relations
The change in attitude toward the State of Israel began in the 1990s, following the peace process between Israel and the Palestinians. According to Neuhaus, when the parties began to talk, the Church saw an opportunity. In 1994, full diplomatic relations were established between Israel and the Holy See. In parallel, the Vatican worked to establish relations with the PLO, and in 2015 it recognized the State of Palestine.
The visit of Pope John Paul II in 2000 expressed the Vatican’s new position. The visit was carefully planned to show concern and respect for both sides: the Pope visited Yad Vashem and the Western Wall, but also met with Yasser Arafat and visited a refugee camp.
The Church’s role: A language of peace
Boris asks if the Church can serve as a mediator in the conflict. Neuhaus replies that the Church does not see itself as a political power, but a spiritual one. Its role is not political mediation, but the formulation of a language of respect, recognition, and equality that will enable a better future. He mentions the prayer for peace held by Pope Francis at the Vatican in 2014 with Shimon Peres and Mahmoud Abbas as an example of these efforts.
Contrary to Boris’s opinion, Neuhaus argues that the conflict is not essentially religious but national, between Jewish nationalism and Palestinian nationalism, both of which were born in the 19th century. In his view, religious nationalism is particularly dangerous because it attributes its claims to the will of God. In conclusion, he shares his personal story: he was born into a Jewish family in South Africa, immigrated to Israel, and as an adult became a believer in Jesus and joined the Catholic Church.
The original episode, in Hebrew: הוותיקן מול מדינת ישראל