Catholics gathered in person and online on March 10, 2025, for “Catholics and Antisemitism—Facing the Past, Shaping the Future” to confront antisemitism within and beyond the Church. The event, hosted by The Philos Project and the Catholic Information Center (CIC), aimed to deepen understanding and foster dialogue about Catholic responsibilities in combating antisemitism.
Simone Rizkallah, director of Philos Catholic at Philos Project, opened the program by emphasizing the personal and communal stakes of the conversation. Reflecting on her Egyptian Armenian heritage, Rizkallah shared a family memory illustrating the vulnerability of minority communities. “Today’s conversation is vital for both addressing the past and shaping the future,” she said.
Father Charles Trullols of CIC offered a benediction, asking God to open participants’ eyes to reflect on the history of the Jewish people and Catholic faith and deepen understanding through John Paul II’s words. He prayed, “Transform our lives so that we reflect Your truth always.”
The first panel, “Catholics and Antisemitism – Is It Still a Problem?,” explored contemporary concerns. Panelist Mary Eberstadt, affiliated with the CIC and Faith and Reason Institute, emphasized the persistent dangers of antisemitism. “Evil is real, and for Catholics to turn a blind eye to that reality in the specific case of antisemitism is morally unacceptable,” she said. She highlighted misconceptions from recent conflicts, particularly since Oct. 7, 2023, emphasizing the dangers of moral equivalence and misplaced blame.
“Since Oct. 7, 2023, two malignant ideas have hovered over the Western landscape: one is that the Jews somehow brought this on themselves … The second is that what Israel has done since then is worse,” she said.
Jonathan Silver of The Tikvah Fund addressed the political dimensions of antisemitism: “Antisemitism is politics organized against the Jews.”
Trent Horn of Catholic Answers discussed the rise of antisemitic rhetoric online, including among self-proclaimed Christians. “They claim they don’t hate Jewish people, so they’re not antisemitic in the classic sense. They also reject the common argument that a Christian cannot be antisemitic because Jesus, Mary, and the apostles were Jews. Instead, they say they simply adhere to the Bible’s teaching that the Jews killed Jesus and are an enemy of mankind.”
Cautioning against theological distortions, Horn said, “Antisemitism cloaks itself in traditionalism, false religiosity, or ‘radical traditionalism.’ Fundamentalism seeks to bind past teachings to today.” Horn urged Catholics to counter harmful narratives with love and truth.
The second panel, “A Historical Look at Catholics and Antisemitism,” began by quoting Adolf Hitler’s 1933 declaration to the German Bishops’ Conference, which referenced the Catholic Church’s complex history with Judaism and its role in shaping attitudes that contributed to the Holocaust.
Dr. Richard F. Crane, professor of history at Benedictine College, challenged the tendency to separate theological anti-Judaism from modern racist antisemitism, quoting historian Donald Dietrich: “Anti-Judaism was a necessary, if not sufficient, prerequisite for the Holocaust.”
Crane argued that centuries of theological prejudice fostered a cultural environment conducive to modern antisemitic ideologies. “When we examine the Christian-Jewish past, we must consider the gradual separation of the Church and the Synagogue and the development of Christian prejudice by the high Middle Ages, which bore signs of antisemitism centuries in advance,” he said.
Dr. Russell Hittinger, executive director of the Institute for Human Ecology at The Catholic University of America, discussed Vatican II’s cautious approach in issuing Nostra Aetate and Dignitatis Humanae, two of the Second Vatican Council’s shortest but most politically sensitive documents addressing issues the Church had faced for centuries. He highlighted the document’s emphasis on the Church’s bond with Judaism, described as a “household bond.”
Hittinger also noted the Council’s rejection of the Deicide charge, the antisemitic trope that Jews are collectively responsible for the death of Jesus, and the time it took for the Church to issue official documents on the State of Israel and Catholic teaching on the Holocaust.
Crane highlighted Jacques Maritain’s evolution from antisemitic views to advocating for Jewish dignity, underscoring Maritain’s influence on the Church’s modern understanding of Jewish-Christian relations during Vatican II. Maritain’s post-Holocaust reflections and call for an encyclical condemning antisemitism were pivotal in shaping the Church’s later statements.
The third panel, “How to Respond to Rising Rates of Catholic Antisemitism,” focused on strategies for combating antisemitism within Catholic circles. Panelists included Maggie Phillips of Tablet Magazine, Katherine Jean Lopez of the National Review Institute, Phil Dulitzki, and James O’Reilly of Philos Project.
Maggie Phillips emphasized the role of Church leadership in fostering education and awareness, referencing her article, “Christians Have an Obligation and a Way to Stop Anti-Semitism” for Word on Fire. She highlighted the importance of encouraging priests to educate their congregations about Catholic-Jewish relations. She stressed the value of personal engagement, such as attending Shabbat dinners.
Phillips also called for vigilance regarding online content and suggested acts of reparation to the Sacred Heart. She underscored that Catholicism should not be approached in opposition to any group but rooted in the belief that “Jesus Christ is the Son of God.”
Katherine Jean Lopez shared personal reflections on the significance of small acts of solidarity, such as dedicating prayer times and hosting holy hours. Lopez urged Catholics to remain vigilant in confronting antisemitism, stating, “If we as Christians dehumanize our Jewish elder brothers and fathers in the faith, we’ll dehumanize anybody.”
James O’Reilly discussed the spiritual impact of friendships with Jewish peers and the dangers of fundamentalism. He noted that younger generations especially converts, might bring social media-influenced biases into religious spaces, stressing the importance of forming genuine relationships with Jewish communities to counter misinformation.
Phil Dulitzki reflected on the significance of interfaith friendships, sharing support from Catholic colleagues after the Oct. 7 attacks. He emphasized that building authentic friendships is key to combating antisemitism, stating, “It’s that type of friendship that we have to work on facilitating, because I truly believe it is a direct line to redemption.”
The keynote address, “A Blessing to One Another: John Paul II and the Jewish People,” was delivered by George Weigel, Catholic theologian, author, and distinguished senior fellow at Washington’s Ethics and Public Policy Center. In his keynote address, Weigel reflected on John Paul II’s enduring commitment to Jewish-Christian relations, rooted in his early experiences in Wadowice, Poland. “John Paul II’s bond with the Jewish people was personal and theological. He recognized the shared spiritual heritage and called Jews ‘our elder brothers in faith,’” Weigel said.
“Over the past four hours, we’ve heard hard truths,” Weigel said. “These things had to be said and must be repeated. But I hope to end on an encouraging note, reflecting on a witness to hope who accelerated the transformation of Jewish-Catholic relations into a collaboration for decency, civility, and the truth about the human person.”
Weigel then described Pope John Paul II’s visit to the Western Wall in Jerusalem: “On March 26, 2000, an 80-year-old Polish priest, leaning on a cane, walked eighty-six steps to the Western Wall… There, Pope John Paul II left a prayer:”
“God of our fathers, you chose Abraham and his descendants to bring your name to the nations. We are deeply saddened by the behavior of those who, in the course of history, have caused these children of yours to suffer, and asking your forgiveness, we wish to commit ourselves to genuine brotherhood with the people of the Covenant. Amen.”
Three days earlier, the pope laid a memorial wreath at Yad Vashem, honoring the martyrs of the Shoah. Weigel recalled the pope’s emotional presence, noting that although John Paul II was known for his stoicism, his grief was evident.
“No one who saw John Paul II standing before that Eternal Flame could doubt that he was crying inside,” Weigel said. “He spoke of the need for silence in that place – silence in which to remember the dead, and silence to try to make sense of the memories that keep flooding back.”
Weigel emphasized that John Paul II’s commitment to Jewish-Christian relations was not unique but deeply rooted in the teachings of the Second Vatican Council. Yet it was also intensely personal, shaped by his upbringing in Wadowice, Poland, a town that had a large Jewish population.
“John Paul II’s father taught him respect for others, tolerance, and the belief in a free Poland where minority communities played a full role in civil life while retaining their own cultural identity and integrity,” Weigel said.
Weigel also reflected on the pope’s experience during World War II, which profoundly shaped his understanding of human dignity. He compared the pope’s moral formation to the creation of diamonds under intense pressure, noting that John Paul II’s resilience and clarity of moral purpose enabled him to confront the moral crises of his time, including the rise of totalitarianism and antisemitism.
“That cauldron of hatred and violence was, I believe, the most formative experience of Karol Wojtyła’s life,” Weigel said. “Because of that experience, he dedicated himself to defending human dignity and freedom through the priesthood of the Catholic Church.”
Weigel said that John Paul II believed the biblical story was one the world needed to relearn, so he became a “pilgrim to the world.”
“He became a biblical pilgrim, telling the world its true story: the story of Abraham, the story of Moses, the story of Jesus,” Weigel explained. For John Paul II, Weigel said, “that he believed that the human story is not the story of man’s search for God but rather the story of God’s search for us.”
Weigel highlighted the pope’s commitment to Israel, citing his efforts to formalize diplomatic relations between the Holy See and Israel. This was, Weigel said, both a theological and political affirmation of Israel’s permanence and legitimacy.
Weigel explained how John Paul II’s determination to support Israel was part of his broader commitment to human dignity and mutual respect, saying, “It was John Paul II’s wish that Jews and Christians be a blessing to one another” both in remembering the pain of the past and in forging possibilities for the future.
Weigel noted that John Paul II would be heartbroken by the recent rise of antisemitic ideologies and acts of violence, especially in light of the events following October 7, 2023. Weigel said that John Paul II would have called that evil what it is, explaining how the pope believed antisemitism is a moral plague that must be confronted with truth and solidarity by Christians.
Weigel urged Catholics to honor John Paul II’s memory by advancing collaboration between Jews and Christians.
In 1986 at the synagogue of Rome, St. John Paul II called Jews and Christians to a ‘collaboration in favor of man’—in defense of human life and dignity,” Weigel said. “To honor his memory, let us commit our minds, hearts, and souls to advancing that collaboration.”
Weigel stressed that this commitment is more urgent than ever.
The event closed with a call for dialogue, understanding, and a shared commitment to confronting antisemitism, honoring St. John Paul II’s legacy and the enduring Catholic-Jewish relationship.
Rizkallah concluded the event by encouraging reflection and inviting attendees to join the “Coalition of Catholics against Antisemitism” at antisemitism.org.
To watch a recording of the live stream, visit this link on the CIC’s YouTube Channel, https://www.youtube.com/live/N7S0Te4jpto
