God, His People, and the Land
Can a Catholic be a Zionist? This question is raging on social media. Carrie Prejean Boller was a commissioner at the White House Religious Liberty Commission. She is facing criticism after describing Israel’s actions in Gaza and stating that one cannot be a Catholic Zionist. She also implied that the Jews are responsible for killing Jesus (deicide). She equated supporting the government of Israel with Zionism. Yet for 500 years, from the first king, Saul, to the fall of the Southern Kingdom to Babylon, the prophets continually critiqued and condemned Israel’s political leaders.
Throughout Israel’s history, God remained faithful even when its leaders failed. The Bible shows this repeatedly. Kings rose and fell. Many were corrupt. Some were violent or idolatrous. God judged them. At times, the judgment was severe. Yet He did not abandon the people, nor did He cancel His promise of the land. God promised the land of Canaan to the descendants of Abraham, Isaac, and Jacob at least over 100 times throughout the Old Testament. This includes roughly 55 direct oaths or covenants confirming the gift. The promise, which extends from the Nile to the Euphrates, is described as an everlasting possession at least 12 times.
Israel did not receive the land because it was righteous or powerful. Scripture is clear on this. God chose Israel because He chose to love them. (Deuteronomy 7:7), The promise began with Abraham and was reinforced through the Exodus and the settlement of the land. It rested on God’s faithfulness, not on Israel’s behavior. (Genesis 15:18).
When Israel asked for a king, God allowed it, but the kings were never meant to replace Him (1 Samuel 8). They were supposed to rule under His law. Many did not. They pursued idols (King Solomon), oppressed the people, and trusted foreign powers instead of God. In response, God sent prophets to confront them. He removed dynasties. He allowed exile. These actions were judgments on leadership and national rebellion, not a rejection of the covenant itself. He then divided the Kingdom of Israel.
The northern kingdom of Israel is a clear example. Every king led the nation further from God. Warnings were ignored, and the result was Assyrian exile. Judah lasted longer, largely because of the Davidic line and the temple, but it followed the same pattern. A few reforms slowed the decline, but corruption returned. Babylonian exile followed. Even then, God preserved a remnant and promised restoration (1 and 2 Kings).
Exile was discipline, not abandonment. God judged kings and nations, but He kept His word.
This distinction matters. The Bible consistently separates God’s commitment to His people from His judgment of their rulers. Supporting the Jewish people does not require approving every leader or every decision, ancient or modern. Scripture itself models a critique of authority while affirming God’s enduring promise. God disciplines and corrects, but He does not walk away from His covenant (see Ezekiel 36). To be a Catholic who embraces Zionism is to believe that God’s promises for the land are everlasting, not dependent on kings, rulers, presidents, or prime ministers. These promises were made to the Jewish people, not to their government.