It is difficult, if not impossible, to speak of a policy towards Jerusalem, Zionism or Israel without careful limitations. From a strictly tlheological point of view, Jerusalem, to say nothing of Zionism or Israel, is hardly a matter which would come under the heading of faith. Thus, unlike Islam, which from a theological point of view ascribes an obligation of pilgrimage upon believers, there is no such prescription in the faith. Althouglh over the centuries various interpretations of Scripture have referred to a return of the Jewish people to Zion prior to the end of time, this esclhatological position can be interpreted either literally or figuratively. From a strictly juridical point of view, the Clhurch, as embodied in its hierarchical structure lheaded by the Pope and situated in tlle sovereign State of Vatican City, is free to take any position relative to Jerusalem, Israel or Zionism. As head of the Catholic Church, the Pope might also deal witlh moral issues involving lhuman or civil rights or respect for Church property. At the same time, national hierarclies grouped in bishops' conferences might well assert a Catlholic position on a local matter toucling faitlh or morals. Individual clerics, from priest to bishop, archibislhop, or cardinal, miglht, like any other individual Catholic, express an opinion relevant to faitlh, morals or politics, but none of these could be interpreted as the position of the Catholic Clhurclh. In this brief presentation, the subject of investigation is the position of the Vatican on the question of Jerusalem, from a juridical, diplomatic point