Defending the Apostolic Flock: A Traditional Catholics Response to the Jerusalem Patriarchs' Statement on Christian Zionism

Original letter sent from the Patriarchs and Heads of the Churches in Jerusalem, January 17, 2026

In a bold and timely declaration released on January 17, 2026, the Patriarchs and Heads of the Churches in Jerusalem have reaffirmed the sacred authority of the Apostolic Churches over the Christian faithful in the Holy Land, while condemning the insidious influence of "damaging ideologies" such as Christian Zionism. This statement, issued amid ongoing geopolitical tensions and the erosion of Christian presence in the region, serves as a very clear call to preserve ecclesial unity and resist external agendas that threaten the very cradle of our faith. From a strong traditional Catholic perspective, rooted in the unchanging teachings of the Church Fathers, Sacred Scripture, and the Magisterium, this pronouncement is not merely a local ecclesiastical matter but a vital defense against modernist errors that distort the Gospel and imperil souls.

The full text of the statement, published by the Greek Orthodox Patriarchate of Jerusalem, begins with an affirmation of the Apostolic Churches' stewardship: "The Patriarchs and Heads of Churches in the Holy Land affirm before the faithful and before the world that the flock of Christ in this land is entrusted to the Apostolic Churches, which have borne their sacred ministry across centuries with steadfast devotion." It then directly addresses the harm caused by "recent activities undertaken by local individuals who advance damaging ideologies, such as Christian Zionism," which "mislead the public, sow confusion, and harm the unity of our flock." These ideologies, the leaders warn, are exploited by "certain political actors in Israel and beyond" to advance agendas that "may harm the Christian presence in the Holy Land and the wider Middle East." Citing Romans 12:5—"we, though many, are one body in Christ"—the statement decries claims of authority outside the Church's communion as wounds to unity and burdens on the pastoral mission. It concludes by reiterating that the Patriarchs and Heads alone represent the Churches in religious, communal, and pastoral affairs, invoking the Lord as Shepherd to grant wisdom for protection.

For traditional Catholics, this statement resonates deeply with the Church's perennial doctrine on ecclesial authority and the dangers of heresy. Christian Zionism, a predominantly Protestant phenomenon originating in 19th-century dispensationalism, states that the modern governmental state of Israel holds a special divine favor apart from the Church, often interpreting biblical prophecies literally to support political Zionism. This view, popularized by figures like John Nelson Darby and amplified in evangelical circles, separates God's plan for Israel from the New Covenant established by Christ. As Saint Paul teaches in Galatians 3:28-29, "There is neither Jew nor Greek... for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's offspring, heirs according to promise." The Church, not a secular nation-state, is the fulfillment of Israel—a truth upheld by the Fathers like Saint Augustine in City of God, who saw the earthly Jerusalem as a shadow of the heavenly one.

Traditional Catholicism rejects such dual-covenant theology as incompatible with the dogma that salvation comes solely through Christ and His Church (Extra Ecclesiam nulla salus, as affirmed by the Council of Florence). Pope Pius XII, in his encyclical Mystici Corporis Christi (1943), emphasized the Mystical Body of Christ as the continuation of God's people, without ethnic or national distinctions. Christian Zionism, by aligning with political agendas that often overlook the plight of Palestinian Christians—descendants of the first believers—betrays this unity. Reports from the Holy Land, including the Patriarchs' earlier warnings of settler attacks on churches and properties in the West Bank and Gaza, highlight how such ideologies contribute to the "ongoing concerns that threaten the existence of the community and the churches." As Agenzia Fides notes, the statement targets groups like "The Israeli Christian Voice," which claim to represent Christians while advancing Zionist narratives, thus interfering in church life.

From a traditional vantage, this is a manifestation of the modernist crisis forewarned by Pope Saint Pius X in Pascendi Dominici Gregis (1907), where novel doctrines erode apostolic authority. The Patriarchs' assertion that only they represent the flock echoes the hierarchical structure of the Church, where bishops, as successors to the Apostles, guard the deposit of faith (1 Timothy 6:20).

The political dimension cannot be ignored. Christian Zionism's favor among Israeli officials and international actors, as the statement laments, constitutes "interference in the internal life of the churches." This aligns with traditional Catholic social teaching, which condemns ideologies that prioritize secular power over human dignity. Pope Leo XIII's Rerum Novarum (1891) and subsequent encyclicals stress the common good, including the rights of indigenous Christians in the Holy Land. The ongoing Israeli-Palestinian conflict has led to a drastic decline in the Christian population—from 20% in 1948 to less than 2% today—exacerbated by settlements and restrictions that Zionism often justifies biblically. Traditional Catholics, drawing from the Church's historical solidarity with Eastern Christians (as in the Crusades' original intent to protect pilgrims), see this as a call to defend the patrimony of the faith.

Critics of the statement, including some theologians, argue it politicizes faith by labeling Zionism a "heresy." Yet, from a traditional perspective, this is precisely the bishops' role: to discern and denounce errors, as the Council of Jerusalem did in Acts 15. The Patriarchs' invocation of prayer for wisdom underscores humility, not aggression.

In conclusion, the January 17 statement is a prophetic witness against the fragmentation of Christ's Body. Traditional Catholics should heed it by praying the Rosary for peace in the Holy Land, supporting apostolic missions like the Franciscan Custody, and rejecting Zionist distortions in favor of authentic eschatology—the Second Coming through the Church. As Our Lord prayed in John 17:21, "that they may all be one," let us stand with the shepherds of Jerusalem, preserving the flame of faith in the land where it was kindled.