Unfulfilled Promise Pope Francis and the Israel-Hamas War Adam Gregerman
Pope Francis has called for an investigation to determine if Israel’s operation in Gaza constitutes genocide, according to a new book published for the Catholic Church’s jubilee year. “According to some experts, what is happening in Gaza has the characteristics of a genocide,” the pope said in excerpts published Sunday by the Italian daily La Stampa.
What makes the inflammatory statements in the pope’s book especially disturbing is that they follow on remarks by the pope that appear to demonize Jews even more broadly and which are contrary to teachings of the Church. Pope Francis’ prior Letter to Catholics of the Middle East on the first anniversary of the Oct. 7, 2023, Hamas attack on Israel from Gaza provoked widespread confusion and consternation among Jews and Catholics. While he has spoken regularly about the attack and the fighting that erupted in its wake, his inclusion in the letter of a citation of John 8:44 to denounce the evils of war was to many inexplicable.
The verse chosen by the pontiff, a vitriolic accusation that the Jews “are from [their] father, the devil,” has for centuries provoked and been used to justify Church hostility to Jews. Yet such terrible imagery of Jewish malfeasance is thoroughly out of place in a modern Catholic document. Regrettably, the pope nonetheless chose to use this notorious verse at a time when global antisemitism has reached disturbingly high levels. Such a statement threatens the intellectual work of his Catholic predecessors going back to the 1960s.
While the citation is surely troubling, more significant is the letter itself, for it is yet another example of an ongoing presentation of Francis’ extensive and controversial views on the Israel-Hamas war. This letter has made people aware of this significant body of statements and demonstrates the compelling need to understand current relations with one of the Jewish community’s most influential and important partners, Pope Francis and the Catholic Church. In the year after the attack, Francis has spoken publicly about the war at least 75 different times. The conflict is not just like other conflicts, for it occurs in a place “which has witnessed the history of revelation” (2/2/24). Not only is he understandably very distressed about the war, but he is also clearly knowledgeable about it and notes many aspects of it (e.g., hostages, negotiations, humanitarian aid, Israeli airstrikes, challenges for aid workers). With the possible exception of Russia’s war on Ukraine, no other conflict has received such frequent mention by Francis, nor has he engaged so intimately with the specific features of other, often more deadly conflicts. He addressed the war most often in scheduled gatherings for the Sunday Angelus Prayer and in weekly audiences with the general public, though he has discussed it at greater length in official contexts (e.g., Address to Members of the Diplomatic Corps Accredited to the Holy See, 1/8/24).
Francis, with rare exceptions, ignores or minimizes the nature of the threats faced by Israel. Despite the avowed goals of Israel’s enemies, he never acknowledges this as distinctly genocidal in intent.
Pope Francis does not just speak homiletically. His statements express his deep-seated and passionate convictions about morality and political affairs. They also both reflect and influence current trends in Catholic thinking about the Israel-Hamas war. The Holy See of course is not just a religious institution but also a state, engaged in pragmatic exchanges and negotiations with other states and organizations. The pope’s views on war and peace necessarily shape Vatican diplomacy and guide Catholic political proposals, as seen for example in the statement of the Apostolic Nuncio to the U.N. in January 2024, which is replete with references to Francis’ speeches and elaboration on his ideas.
Francis is struggling to reconcile traditional Catholic just war theory, which began with St. Augustine centuries ago, with contemporary Catholic resistance to almost any justification of war, especially without international sanction (Fratelli Tutti 258 n. 242; see also the Catechism of the Catholic Church 2302-17). The latter, more skeptical view of war has roots in the 19th century but emerged strongly after World War II and the Second Vatican Council (1962-65), especially in the wake of the Shoah and the development of nuclear weapons. It continues to develop today, with Francis giving it his own emphases that reflect his roots in the global south and the influence of liberationist theology.
It is ironic, or perhaps predictable, that the Catholic Church in the modern period, now without access to military power, has moved away from just war theory and now largely deploys its more restrained views of war and peace in judging others. Given the prominence of the Israel-Hamas war in Francis’ speeches and its moral and political complexity, as well as his stature internationally, his views are relevant and influential.
The pope cannot and does not separate the Jewish-Catholic relationship from the Israel-Hamas war. Francis has spoken often and highly personally about Jewish-Catholic relations and emphasized his commitment to deepening the connection between the two long-estranged communities. He has celebrated the remarkable changes that started with the Second Vatican Council, noting that “enemies and strangers have become friends and brothers” (10/28/15). Building upon the admirable endeavors of Popes John Paul II and Benedict XV, he has endorsed profound theological changes in Catholic teachings about Judaism and expressed sadness over Catholics’ past misdeeds against Jews (e.g., Evangelii Gaudium 248). Relevant here in particular are the popes’ expressions of support for the State of Israel (especially following the establishment of diplomatic relations between Israel and the Holy See in 1993) and peacemaking endeavors for the region, which Francis has continued. He was warmly welcomed by national leadership during his visit to Israel in 2014 and emphatically insisted “the State of Israel has every right to exist in safety and prosperity” (10/28/15).
A sense of this fraught history and a Catholic responsibility to the Jewish people and the State of Israel emerges from his comments during his papacy. He insists that “to attack Jews is anti-Semitism, but an outright attack on the State of Israel is also anti-Semitism” (10/28/15). Catholics, above all, he says, should not be indifferent to such hostility. The Shoah is never far from his mind. Past hostility to Jews, manifest in violence and genocide, should guide the Church in the present and the future.
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