Former Miss California Carrie Prejean Boller, a member of the Religious Liberty Commission, stated that her Catholic faith prevents her from embracing Zionism. Catholic teaching does not explicitly oppose Zionism, recognizing Israel's right to exist and condemning antisemitism. Boller defended her stance on social media, claiming that forcing affirmation of Zionism on the commission violates religious freedom. Yeshiva University President Rabbi Ari Berman argued that denying Jews the right to their own state, while not applying the same standard to others, constitutes antisemitism. Both Rabbi Berman and law student Yitzchok Frankel asserted that anti-Zionism is antisemitism during the commission hearing.
23 days ago
On February 9, 2026, the U.S. Religious Liberty Commission held its fifth hearing in Washington, D.C., focused on rising antisemitism in America.1 3 5
Witnesses, including Jewish students and rabbis like Yeshiva University President Rabbi Ari Berman, testified about increased antisemitic incidents post-October 7, 2023, Hamas attacks.3 5
Commissioner Carrie Prejean Boller, a Catholic and former Miss California USA, stated her faith prevents embracing Zionism and questioned if criticizing Gaza events as genocide or opposing Israel's modern state makes one antisemitic.1 3 5
She pressed Jewish panelists repeatedly, wore a U.S.-Palestinian flag pin, and defended podcaster Candace Owens against antisemitism accusations.5
Chair Texas Lt. Gov. Dan Patrick halted the exchange, calling it a hijacking of the agenda.1 5
Panelist Ryan Anderson cited Vatican II's Nostra Aetate and Pope Benedict XVI, rejecting collective Jewish guilt for Christ's death.3
Fr. Thomas Ferguson, advisory board pastor, emphasized shared Judeo-Christian patrimony, Christ's resurrection, and universal sin responsibility, decrying antisemitism.3 5
On February 11, 2026, Patrick announced Boller's removal, stating no member can pursue personal agendas during hearings.1 2 5
Boller had refused prior resignation requests and pre-hearing silencing attempts, later posting on X about resisting "Zionist supremacy" and refusing to affirm Zionism.1 3 5
Articles stress Catholic teaching recognizes Israel's right to exist, views Jews as God's chosen preparing Christ's way, and universally condemns antisemitism without explicitly opposing Zionism.1 3 4
Simone Rizkallah of Catholics Against Antisemitism called Boller's claims reckless and misleading, noting Church nuance: political legitimacy for Israel, not prophetic fulfillment like some Protestant views.3
Jewish witnesses equated anti-Zionism with antisemitism as a double standard denying Jewish self-determination.3 4
The Anti-Defamation League reported 9,354 U.S. antisemitic incidents in 2024, up 344% over prior years.5
Boller reposted Owens' defense, claiming the hearing neutered Christian faith.5
Established May 2025 by President Trump via executive order, the advisory panel includes Cardinal Timothy Dolan and Bishop Robert Barron; it has held five hearings on religious freedom issues.1 2
Patrick praised "illuminating and heartbreaking" testimonies, with a major report due to Trump this spring.1 2 5
Examine Catholic doctrine on Zionism and antisemitism
The Catholic Church unequivocally condemns antisemitism as a sin against God and humanity, rooted in her recognition of the profound spiritual bond with the Jewish people. Nostra Aetate, promulgated by Vatican II in 1965, marks a pivotal declaration, stating that "what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today" and rejecting "every persecution against any man," including "hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone." This document emphasizes the Church's shared patrimony with Jews—theirs is "the sonship and the glory and the covenants and the law and the worship and the promises"—and calls for mutual understanding through biblical and theological studies and fraternal dialogue. Pope Leo XIV, on the sixtieth anniversary of Nostra Aetate in 2026, reiterated this "categorical rejection of all forms of antisemitism, which unfortunately continues to sow hatred and death," while underscoring the importance of Jewish-Christian dialogue and common biblical roots.
Pope St. John Paul II echoed this in 1990, affirming that the Church, "mindful of her common patrimony with the Jews... decries hatred, persecutions and displays of antisemitism," viewing the Holocaust's guilt as a call to repentance and a new relationship with the Jewish people of the Old Covenant. In 1991, he described antisemitism and all racism as "sins against God and humanity," urging education of consciences and joint committees for cooperation in human rights and religious education. This teaching aligns with St. Paul's Epistle to the Romans, where God holds the Jews "most dear for the sake of their Fathers" and does not repent of His gifts or calls, ensuring their future salvation. The Church thus prohibits any presentation of Jews as "rejected or accursed by God," mandating catechesis and preaching to conform to the Gospel's truth.
Catholic doctrine distinguishes between political Zionism—the movement for a Jewish national homeland—and any theological interpretation that posits a new political messianism fulfilling biblical promises apart from Christ. The Church has historically viewed Zionism as a response to Jewish oppression and antisemitism, but rejects its messianic framing as incompatible with Christian eschatology. The Catholic Encyclopedia (1913) describes Zionists as seeking a national home in Palestine, noting Orthodox Judaism's hope for return tied to the Messiah, Temple restoration, and Messianic reign—hopes rejected by Reformed Jews in favor of a spiritual union under God. It highlights Zionism's practical origins amid 19th-century pogroms and the Shoah, evolving into Israel's 1948 establishment.
Pope Benedict XVI, in 2018 reflections, clarified that while the Vatican politically recognized Israel, a "theologically-understood state—a Jewish faith-state that would view itself as the theological and political fulfillment of the promises—is unthinkable within history according to Christian faith." Early efforts like those of Joseph Nasi or Shabbethai Zebi were sporadic and non-theological, but modern Zionism, though secular for many, includes religious elements the Church cannot endorse as salvific. Theologians like Joseph Ratzinger affirm Israel's ongoing "mission" until the "fullness of the Gentiles" enters the Church, but within one covenant fulfilled in Christ, not parallel paths. The Pontifical Biblical Commission stresses fulfillment in Christ as transcendent, balancing continuity and discontinuity without supersessionism that denies God's irrevocable gifts to Israel (Rom 11:28).
Catholic teaching frames these positions within Romans 9-11: God's election of Israel persists, with partial unbelief enabling Gentile salvation, yet promising future mercy for "all Israel." Nostra Aetate roots this in Abraham's stock, Christ's reconciliation of Jews and Gentiles, and eschatological unity. Supersessionism, decried post-Holocaust, is nuanced: Christ fulfills the Law and Prophets non-literally, transcending while honoring Israel's role. The Church rejects discrimination based on religion or race, urging peace with all as sons of the Father.
This doctrine fosters dialogue, preserving Jewish "spiritual and moral" goods while proclaiming Christ as the fullness of truth.
In summary, the Church condemns antisemitism as contrary to Christ's spirit, promotes Jewish dialogue as heirs of the Old Covenant, and supports Israel's political existence while rejecting theological Zionism. These teachings, from Vatican II to recent popes, call Catholics to repentance, fidelity, and eschatological hope.