The Catholic cardinal Jorge Mario Bergolio ascended to the papacy in 2013. In honor of Saint Francis of Assisi, he chose as his papal name Francis. For a dozen years he was the head of the Catholic Church and a major figure in the moral and cultural life of the West. After a prolonged illness, Pope Francis died on April 21 of this year.

There are over 1.4 billion Catholics in the world, and they play a significant role in the production of Western culture and Western opinion. The foundational structures of Europe are derivative of, or inseparably woven into, the history of the Catholic Church. And whether the pope strengthens or undermines the moral confidence of Western nations matters: it mattered during the papacy of John Paul II during the cold war; it mattered in the confrontation with jihadist terror during the papacy of Benedict XVI; and it cannot but be a factor in the horizons of Western civilization. This podcast focuses on a particular dimension of the late Pope Francis’s legacy, namely, how he engaged the Jewish people, Israel, and the Middle East.

To discuss the legacy of Pope Francis, the Church’s engagement in the Middle East, and who might be the next Catholic pope, Mosaic’s editor Jonathan Silver sat down with Father Benedict Kiely. Kiely was born in London, ordained a Catholic priest in Canterbury, and has spent most of his ministry in the United States. In 2014, he founded Nasarean.org, a charity that supports persecuted Christians around the world, and especially in Iraq, Syria, and Lebanon. One of his aims is to see the church grow closer to its Middle Eastern roots, and that means, in some grand spiritual way, closer too to its Jewish roots.

For Catholics, the question of the Church’s attitude toward Zionism and Israel is not perhaps among the most pressing of ecclesiastical priorities. One would not expect it to weigh heavily on the Vatican’s conclave in the election of the next pope. This conversation thus takes the perspective of an outsider.

Moreover, there are very deep theological matters that will always divide the Catholic Church from the Jewish people. And some of those very deep theological matters also shape the way that Catholics tend to think about Zionism and the modern state of Israel. The Jewish people are animated by a belief in covenantal chosenness, and a sense of sacred obligation to uphold God’s ways in their actions, in their families, and in their nation. That obligation is structured by tradition and law, and it is expressed nationally in the people of Israel, which, after a long hiatus in exile, again has a sovereign state in the land of its fathers. For Catholics, of course, the Church is the new Israel, and despite very welcome and laudable developments since the promulgation of Nostra Aetate in 1965, that is an unbridgeable theological chasm. Nonetheless, friendship between Christians and Jews is essential to revitalizing our shared civilization and passing it on to future generations.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

This week the Jewish people is not just celebrating, but reenacting the Exodus from Egypt that our ancestors undertook many generations ago. The complex, ritualized retelling of this story can be found in the Haggadah, the text that structures the Passover’s ceremonial meal, or seder. But of course the defining telling of this story is to be found in the book of Exodus itself.

In 2021, the great Jewish thinker Leon Kass published a searching, capacious commentary on that book called Founding God’s Nation: Reading Exodus. Not long after, he sat down with Mosaic’s editor Jonathan Silver to record a video course based on his commentary, consisting of eight, roughly hour-long episodes. This week, we’re bringing you the audio version of episode two, focusing on the national narrative created in the text. The episode addresses the character of Moses, the nature of Egyptian society, the purpose of the plagues, and the essence of awe and reverence, all against the backdrop of the Exodus’s three defining components: the promulgation of a national story, a law to structure society, and an elevated national aspiration that provides the Jewish people with a mission.

You can watch the entire video course, free of charge, by enrolling here, and you also explore our other courses as well.

Later this week Jewish families all over the world will sit down at the seder table and, guided by the text of the Haggadah, recapitulate in a highly ornate and ritualized form the Israelite redemption from oppression in Egypt. The text of the Haggadah itself is fascinating, not only because of its sources and composition and what it emphasizes and how, but also because it references itself. There are discussions of previous seders within the seder. It is a document that structures a holiday designed to help us remember. Memory and the presence of the past is the great theme of the Haggadah, and it is the great theme of Dara Horn’s new graphic novel for middle-grade readers, One Little Goat.

Dara Horn is the author not only of One Little Goat but also of Eternal Life, A Guide for the Perplexed, and three over novels, as well as her celebrated volume of reporting and essays, People Love Dead Jews. This week, she joins the podcast to discuss this theme—the inescapability of the past, the formative nature of the past, the obligations imposed on us as memory-bearing creatures and as a memory-shaped people—and why it is woven into all of her work, including her most recent book.

Is the Trump administration pro-Israel? There’s a great deal of evidence to believe it is. It’s given Israel the armaments and rhetorical support it needs to fight on until total victory in Gaza. It has targeted the Houthis in Yemen. It has a record of taking action—economic, diplomatic, and military—against Iran and so has a degree of credibility in countering Israel’s greatest external threat. The president has put champions of the U.S.-Israel relationship in key roles: the secretary of state, the national security advisor, and the secretary of defense are all on the record advocating even closer relations between Washington and Jerusalem. President Trump invited the Israeli prime minister for an extensive, private meeting in the Oval Office, the first such meeting of his second term. The Republican convention last year was perhaps the greatest single spectacle of American Zionism aired in prime time.

And yet, there are some who see in the Trump administration an equal measure of signs and portents that it will not strengthen but weaken the U.S.-Israel relationship. There is a current of isolationism within the administration and among its key supporters, combined with a strategic concept that weighs American investment in the confrontation with China against American investment in the Middle East. In senior and subcabinet appointments, as well as in the Trump coalition’s media environment, these voices have a significant presence as well. In addition, there has been a welling up of genuinely anti-Jewish and anti-Zionist passions and enmities from rightwing social media and from Trump-aligned populist figures with large online followings.

So what is it? Is the second Trump administration’s conception of an America-first foreign policy pro-Israel or isn’t it? The answer is that the administration contains both of these elements, and it’s the president’s job to manage the tensions between them. That tension—between those who see Israel as an asset to American interests and those who see it as a liability—has been present in every Republican administration since Israel was established in 1948.

To discuss what that debate has looked like in the past, Mosaic’s editor Jonathan Silver is joined by the presidential historian Tevi Troy. Troy is a senior fellow at the Ronald Reagan Institute, a senior scholar at the Straus Center at Yeshiva University, and a former deputy secretary of HHS. His most recent book is The Power and the Money: The Epic Clashes Between Commanders in Chief and Titans of Industry.