Would you send Jesus to Hell? (Why I am against Christian Zionism) ~ Michael James Stone

Why I am against Christian Zionism.

"Anyone or anything, any government or any entity whether, spiritual, physical, political 
or religious, that prevents a person from presenting Jesus is the spirit of anti-christ... and
must be resisted at every occasion and prayed for that no one stops a soul from being saved" 

As far as I am concerned this is satanically motivated to Stop the Gospel to the Jew first
then to the Gentile. -excerpt from response by Michael James Stone when asked if the latest
version of Modern Christian Zionism should be endorsed financially when the gospel is rejected
and prevented from being spoken.

Powerful words, strong tone, you would think 
the author was upset. He was, I am. I am the 
one who wrote them. My name is Michael James
Stone and this is the record:

And this is the record, that God hath given to us eternal life, and this life is in his Son. He that has the Son has life; and he that has not the Son of God has not life. These things have I written to you that believe on the name of the Son of God; that you may know that you have eternal life, and that you may believe on the name of the Son of God.   I John

# Note  Written by a Jew, for a Jew, and no Jew will be denied the Privilege of hearing regardless of any Christians false Doctrine of appeasement or unwillingness to save a soul from hell.

Jesus said, 

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:

There is no excuse to not go or in some way ensure that someone is going to Teach and Baptize, not Relocate a Jew and Deny Him the Gospel because someone loves the Land and rejects the people. How can anyone ignore what Jesus said and call themselves Christian?

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

Are you?

Read these articles and tell me what you are ashamed about. I am never ashamed to call Jesus Lord, Lord of All Israel, and Lord of Jew and Gentile.

The National Council of Churches describes Christian Zionism as "a danger to true peace in the Middle East." Anglican Vicar Stephen Sizer, in his scorching and widely read book,Christian Zionism: Roadmap to Armageddon, attacks Christian Zionism as "racist" and "unbiblical."

We can shrug off such attacks on Christian Zionism, knowing that many of its critics seem to have little love for the Jewish people, and do not believe that God has or will fulfill His promises to them literally.

Yet there is a serious problem with Christian Zionism that cannot be chalked up to the biases or lack of balance that some critics demonstrate. That problem ought not go without scrutiny and censure, but unfortunately the average Christian is unaware of it. The problem is, many Christian Zionists are involved (some proactively, others unknowingly) in preventing Jews from hearing the gospel.

So maybe the time has come for us to ask, "How Christian is today's Christian Zionism?" Please note the word "today's," because the landscape of Christian Zionism has dramatically shifted in recent years.

Once called "restorationism," Christian Zionism (which I'll refer to as biblical Christian Zionism) began as a two-fold belief rooted in a commitment to Scripture. At its core was the conviction that God would one day return the Jewish people to the land He had given to their ancestors and that they would finally come to recognize Jesus as their long-awaited Messiah.

Great nineteenth century preachers such as Simeon and Spurgeon frequently preached about both a physical and spiritual restoration of the Jewish people. Nineteenth century British political leaders such as Lord Byron and Lord Shaftesbury promoted the cause of a Jewish homeland, while also supporting the efforts of Jewish evangelism and missions.

In the United States, biblical Christian Zionism was promoted by a wide range of theologians, though it became more widespread, in part due to the rise of dispensational theology. William Blackstone championed the cause and rallied four hundred American business leaders and politicians—both Christian and Jewish—to sign a bold statement calling for the establishment of a Jewish homeland. That petition is known as the Blackstone Memorial. Blackstone was also committed to Jewish evangelism, and founded a Jewish mission agency known as "Life in Messiah."
When Israel finally became a modern state in 1948, it was a glorious, faith-strengthening confirmation of biblical Christian Zionism. And when Jerusalem was reclaimed in 1967, many believed the "times of the Gentiles" had been fulfilled and the end-times scenario of rapture and tribulation was about to unfold.

Certainly there did seem to be many Jewish people coming to believe in Jesus in the late '60s and early '70s. Jews for Jesus and the wider Messianic movement came into existence during that time. Yet the numbers of Jesus-believing Jews, especially in Israel, remained few. One might think that Christian Zionism would see this as a challenge to be met by greater fervor and commitment to proclaiming the good news to Jewish people. But curiously, the opposite occurred.
A new form of Christian Zionism emerged in the mid 1970s and early 1980s; it was more political and actually divorced itself from Jewish evangelism, contending that a Christian's biblical duty to the Jews and Israel was best carried out through providing material comfort, political support and helping fund Jewish immigration to Israel.

These new Christian Zionist organizations, best represented by Bridges for Peace and the International Christian Embassy Jerusalem, made it very clear to Jewish leaders in Israel and abroad they had no intention of evangelizing Jews. Some, not all, of their leaders argued that evangelism of Jews was a waste of time and unnecessarily offensive. Jewish evangelism, in any case, was not a cause that would endear these leaders to the people with whom they were beginning to network. The hope seemed to be that eventually those networks would help open people's hearts to the gospel in a way that direct evangelism would not. If this has proven to be the case, it is a well-kept secret.

Recently, the two above-mentioned organizations have been dwarfed in scope and influence by the rise of two other organizations: the International Fellowship of Christians and Jews (IFCJ) and Christians United For Israel (CUFI). These financial juggernauts successfully tap into the deep reservoir of Christian Zionist sentiment here in America. (IFCJ raised 75 million dollars last year. CUFI does not disclose its finances but is on record as giving millions of dollars to various Jewish groups in Israel each year). Both organizations are currently run by Jewish people who do not know Jesus: Yechiel Eckstein of IFCJ is an Orthodox rabbi, and David Brog of CUFI an attorney and former chief of staff to Senator Arlen Specter of Pennsylvania.

These newer "Christian" Zionist organizations have set themselves against Jewish evangelism in ways that their predecessors did not. In his book What Christians Should Know About Jews and Judaism (as well as in other printed material) Rabbi Eckstein suggests that, "The rejection of Jesus as Messiah is the key to Jewish survival." Accordingly, a good deal of the money Eckstein raises from Christians goes to organizations whose agendas include anti-missionary activity.
As for David Brog, in an interview with Katherine Jean Lopez on Beliefnet, he boasts on behalf of the Christians he knows that, "I and others who have worked with Christians in support of Israel all report that no one has ever tried to convert us," and in his bookStanding With Israel he says that "While there is no evidence that the Christian-Jewish alliance in support of Israel [aka CUFI] facilitates the conversion of Jews, there is evidence that the alliance actually works to impede efforts to convert Jews" (David Brog, Standing With Israel, Lake Mary, Fla.: Frontline Publishers, 2006, 188-189).

While this is meant to reassure the Jewish community concerning Christian Zionists, it ought to have the opposite effect on Christians who care about the salvation of Jewish people.

It might seem like the phrases "try to convert" or "efforts to convert" imply a certain overbearing attempt at sharing the gospel, but the fact is, Brog is referring to any attempt to tell Jewish people the gospel.  Washington Jewish Week interviewed Brog and published an article explaining, "Brog said the group (CUFI) tells people, 'If you cannot put aside your desire to share the Gospel with Jews, there's the door'" (Eric Fingerhut, "Educating on Evangelicals." Washington Jewish Week. July 4, 2007).

I am absolutely convinced the vast majority of Christians supporting CUFI and IFCJ do not know about these policies and practices. My guess is that many who support these groups genuinely believe in Jewish evangelism and expect that their support will help Jewish people come to Christ. Sadly, their resources are going to projects run by people who are committed to preventing Jewish people from hearing about Jesus.

This is not meant to discourage Christians from providing material help and support in a truly Christian way; but it is fair to question how "Christian" such support can really be in situations where Christ himself is excluded from the conversation, and where funds are raised and channeled by people who do not know Him. Jewish people in Israel are more open to the gospel message than any other Jewish community in the world today! The responses we've seen to our Behold Your God Israel campaigns have signaled us that now is the time to make an all out effort to make the Savior known in the Land of Israel.

It is time for all true Christian Zionists to recall the biblical vision that not only supports God's promises to restore a homeland for the Jewish people, but also addresses the greatest need of all. Just like anyone else, Jewish people need to have a restored relationship with God through Jesus. Now more than ever is the time for true Christian Zionists to open their eyes to the phenomenal opportunity to take part in that original vision.

It is not enough to raise funds for Israel. Christian Zionists ought also to raise the awareness that Jesus, the Messiah, loves Israelis and Palestinians—and that only He can bring the peace that those who live in the Land so urgently need and so earnestly desire.
When those who stand by Israel are willing to bring the good news of Jesus to the Jew first, then Christian Zionism will once again be fully Christian.

In the meantime, please consider this: When someone makes an appeal for Christians to show their love for Jewish people, please remember that our love is incomplete at best and misleading at worst if it does not point beyond ourselves and to the One who loved us so much that He sent His Son to die, so that WHOEVER BELIEVES IN HIM will not perish, but have eternal life.

If you are concerned about where a Christian Zionist organization you support (or would like to support) stands when it comes to the gospel, write and ask them for a written response to these questions:

  • Are participants on your projects permitted to speak of their faith in Jesus to the Jewish people they meet through your program?
  • Are Jews who believe the teachings of the New Testament concerning Jesus allowed to participate in your programs?
  • Do any of the organizations to whom you send funds include a component for countering Christian missionary work?

God bless you as you look for biblical ways to bless the people of Israel!


Christian Zionism, is a belief among some Christians that the return of the Jews to the Holy Land, and the establishment of the State of Israel in 1948, is in accordance with Biblical prophecy. It overlaps with, but is distinct from, the nineteenth century movement for the Restoration of the Jews to the Holy Land which had both religiously and politically motivated supporters. The term Christian Zionism was popularized in the mid-twentieth century. Prior to that time the common term was Restorationism.[citation needed]
Some Christian Zionists believe that the "ingathering" of Jews in Israel is a prerequisite for the Second Coming of Jesus. This belief is primarily, though not exclusively, associated with Christian Dispensationalism. The idea that Christians should actively support a Jewish return to the Land of Israel, along with the parallel idea that the Jews ought to be encouraged to become Christian, as a means fulfilling a Biblical prophecy has been common in Protestant circles since the Reformation.[1][2][3].
Many Christian Zionists believe that the people of Israel remain part of the chosen people of God, see also Dual-covenant theology, along with the ingrafted (based on Romans 11:17-24, Holy Bible) Gentile Christians. This has the added effect of turning Christian Zionists into supporters of Jewish Zionism.



[edit]Historical Origins and Biblical Interpretations

Christian advocacy of the restoration of the Jewish arose following the translation of the Bible into the vernacular, principally in England, among the Puritans. A plain reading of such translated biblical texts, in some proponent's opinions, is interpreted as evidence that God still has a special relationship with Israel, especially Romans 11, which begins:
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
It continues with a parable of a grafted olive tree, the point of which is that God will restore the Jews to their land and to his favor.[4]
The Biblical foundations of Christian doctrines regarding the theological status of Jews include prophetic and didactic texts. Some supporters of the restoration of the Jews interpret the prophetic texts as describing inevitable future events, and these events primarily involve Israel (taken to mean the descendants of the Biblical patriarch Jacob) or Judah (taken to mean the remaining faithful adherents of Judaism). People who take them at face value see these prophecies as requiring the presence of a Jewish state in The Holy Land, the central part of the lands promised to the Biblical patriarch Abraham in his covenant with God. This requirement is sometimes interpreted as being fulfilled by the contemporary state of Israel. The didactic texts of the Epistles also include explanations of the events described in prophecy, and so complement and expand upon their significance.
Among the principal relevant prophetic texts are those found in the Jewish Bible or Old Testament in the Book of Daniel, the book of Isaiah and the Book of Ezekiel, and those found in the New Testament in the Book of Revelation. These Old Testament books describe the Apocalypse, meaning literally the "unveiling", a vision of an eschatological event or end times. The Book of Revelation, or "Αποκάλυψις Ιωάννου" in the original Greek, puts forth an early Christian eschatological view which has been interpreted in many ways. The Roman Catholic study Bible as well as the doctrines of most mainline Protestant denominations caution that Revelation is an allegory. However, some Christians, including many evangelicals and fundamentalists, read Revelation as a prophetic script containing a timetable to the future End Times. The contents of these books are discussed in the relevant articles, particularly in the article Book of Revelation.
Among the principal relevant Epistles are the New Testament books of Romans (especially chapter 15; q.v. "if the Gentiles have shared in their spiritual benefits, then they are obligated to minister to Jews in material needs.", and chapter 11; "a hardening in part has come to Israel until the full number of the Gentiles has come in, and thus will all Israel be saved"), and especially Hebrews, which elaborates the history of Judaism, relating the events of theTorah and Ketuvim as a "foreshadowing" of the Christian era, and describes the relationship of the Jewish people to God in a continuing context.
Christian schools of doctrine which consider other teachings to counterbalance these doctrines, or which interpret them in terms of distinct eschatological theories, are less conducive to Christian Zionism. Among the many texts which address this subject in counterbalance are the words of Jesus as for example in Matthew, "the kingdom of God will be taken away from you and given to a nation producing the fruits of it", and the writer of Hebrews's discussion (echoed in 1 Peter) of the Christian church as fulfilling the role previously fulfilled by the faithful Jews and the Temple, and the doctrine of Paul, expressed in Galatians, that "in Christ there is neither Jew nor Greek".
Though many Christian Zionists believe that conversion of the Jews to Christianity is a necessary adjunct of the Second Coming or the End of Days, conversion of the Jews is not part of the theology of prominent Christian Zionists such as John Hagee and was not thought to be required by the nineteenth century restoration advocate William Eugene Blackstone.[4]
Both pro-Zionist and anti-Zionist schools of Christian thought may be influenced and motivated by the description found in Revelation, in the message to the Church at Philadelphia: "Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you." This description is often offensive to Zionist Jews who otherwise find some common ground with Christian Zionism in their support of an ethnic Jewish state in the Holy Land. Nonetheless, it forms one of the foundational ideas underlying some support for Christian Zionism and plays a definitive role in its eschatological script of prospective events.

[edit]History and recent theological developments

Christian Zionism is a name applied primarily by opponents to the political implications of the views expressed by advocates of the restoration of the Jews who may subscribe to one of several theological systems, including dispensationalism and Covenant Theology.
Christian support for the restoration of the Jews was brought to America by the Puritans who fled England. In colonial times, Increase Mather and John Cotton,among others, favored restoration of the Jews, but it was not until the early 19th century that the idea gathered impetus. Ezra Stiles at Yale was a prominent supporter of restoration of the Jews. In 1808, Asa McFarland, a Presbyterian, voiced the opinion of many that the fall of the Ottoman Empire was imminent and would bring about the restoration of the Jews. One David Austin of New Haven spent his fortune building docks and inns from whence the Jews could embark to the Holy Land. In 1825 Mordecai Manuel Noah, a Jew who wanted to found a national home for the Jews on Grand Island in New York as a way station on the way to the holy land, won widespread Christian backing for his project. Likewise, restorationist theology was the inspiration for the first American missionary activity in the Middle East.
As the demise of the Ottoman Empire appeared to be approaching, the advocacy of restorationism increased. At the same time, the visit of John Nelson Darby, the founder of dispensationalism, to the United States, catalyzed a dispensationalist movement and an evangelical revival. This was expressed at the Niagara Bible Conference in 1878, which issued a 14 point proclamation, including the following text:
...that the Lord Jesus will come in person to introduce the millennial age, when Israel shall be restored to their own land, and the earth shall be full of the knowledge of the Lord; and that this personal and premillennial advent is the blessed hope set before us in the Gospel for which we should be constantly looking." Luke 12:35-40; 17:26-30; 18:8 Acts 15:14-17; 2 Thess. 2:3-8; 2 Tim. 3:1-5; Titus 1:11-15).
The dispensationalist theology of John Nelson Darby which motivates one stream of American Christian Zionism is often claimed to be the foundation of American Christian Zionism. He first distinguished the hopes of the Jews and that of the church and gentiles in his ground-breaking series of 11 evening lectures in Geneva in 1840. His lectures were immediately published in French (L'Attente Actuelle de l'Eglise), English (1841), German and Dutch (1847) and so his teachings began their global journey. While there is no doubt that it had a great influence through the Scofield Bible, Christian support of the restoration of the Jews preceded the publication of the Scofield Reference Bible (first published by OUP, 1917) for nearly a century, and many prominent Christian Zionists and Christian Zionist organizations such as the International Christian Embassy Jerusalem do not subscribe todispensationalism.[4]
The tycoon William Eugene Blackstone was inspired by the conference to publish the book Jesus is Coming, which took up the restorationist cause, and also absolved the Jews of the need to convert to Christianity either before or after the return of the Messiah. His book was translated and published in Yiddish. In 1891 he lobbied President Benjamin Harrison for the restoration of the Jews, in a petition signed by over 400 prominent Americans, that became known as the Blackstone Memorial.
In the United States, dispensationalist Christian Zionism was popularized by the evangelical Cyrus Scofield (1843-1921), who promoted the doctrine that Jesus could not return to reign on Earth until certain events occurred. In the interim, prior to these last days events, Scofield's system taught that the Christian church was primarily for the salvation of the Gentiles, and that according to God's plan the Jewish people are under a different dispensation of God's grace, which has been put out of gear so to speak, until the last days (the common name of this view is, dispensationalism), when the Christian Church will be removed from the earth by a miracle (called the Rapture).
Scofield writing in the 1900s said that, in those last days, the Bible predicts the return of the Jews to the Holy Land and particularly to Jerusalem. Scofield further predicted that, Islamic holy places would be destroyed, and theTemple in Jerusalem would be rebuilt - signalling the very end of the Church Age when the Antichrist would arise, and all who seek to keep the covenant with God will acknowledge Jesus as their Messiah in defiance of the Antichrist.
Charles Taze Russell was another early Christian advocate of Zionism - but with an altogether different prophetic programme to orthodox Trinitarian dispensationalists.

[edit]British Christian Zionist views

Ideas favoring the restoration of the Jews in the Palestine or Land of Israel entered the British public discourse in the 1830's, though British reformationists had written about the restoration of the Jews as early as the 16th century, and the idea had strong support among Puritans.[5] Not all such attitudes were favorable towards the Jews; they were shaped in part by a variety of Protestant beliefs,[6] or by a streak of philo-Semitism among the classically educated British elite,[7] or by hopes to extend the Empire. (See The Great Game)
At the urging of Lord Shaftesbury, Britain established a consulate in Jerusalem in 1838, the first diplomatic appointment to Palestine. In 1839, the Church of Scotland sent Andrew BonarRobert Murray M'CheyneAlexander Black and Alexander Keith on a mission to report on the condition of the Jews in their land. Their report was widely published[8] and was followed by a "Memorandum to Protestant Monarchs of Europe for the restoration of the Jews to Palestine." In August 1840, The Times reported that the British government was considering Jewish restoration.[5] An important, though often neglected, figure in British support of the restoration of the Jews was William Hechler (1845-1931), an English clergyman of German descent who was Chaplain of the British Embassy in Vienna and became a close friend of Theodor Herzl. Hechler was instrumental in aiding Herzl through his diplomatic activities, and may, in that sense, be called the founder of modern Christian Zionism. [4]
In Defending Christian ZionismDavid Pawson, a prominent Christian Zionist in the United Kingdom, puts forward the case that the return of the Jews to the Holy Land is a fulfilment of scriptural prophecy, and that Christians should support the existence of the Jewish State (although not unconditionally its actions) on theological grounds. He also argues that prophecies spoken about Israel relate specifically to Israel (not to the church, as in "replacement theology"). However, he criticises Dispensationalism, which he says is a largely American movement holding similar views. Pawson was spurred to write this book by the work of Stephen Sizer, an evangelical Christian who rejects Christian Zionism. A debate can be heard between the two on Pawson/Sizer debate.

[edit]Recent political analysis and developments

With the Jewish settlement of Palestine thereafter, and the establishment of a modern Jewish state on May 141948, dispensationalism (already popular among American Christian fundamentalists) enjoyed an immediate boost of credibility. It seemed to many that biblical prophecy was being explained by the headlines of the newspaper, sparking an intense interest in events in the Middle East, which has continued unabated. Modern Christian Zionism is a politically potent consequence of this religious interest in the modern state of Israel, as contemporary events are interpreted in light of their relationship to biblical prophecy.
The role of certain Christians in supporting the establishment of Israel following World War II is well known; and it is regarded by some critics as, in part, a kind of self-willed fulfillment of prophecy. Given this, some are alarmed by what else Christian Zionists envision being done to bring about the conversion of the Jews and the end of the world. As an example, Hal Lindsey, one of the most popular American promoters of dispensationalism, has written inThe Late Great Planet Earth that per Book of Ezekiel (39:6-8) that after Jews fight off a "Russian" invasion, Jews will see this as a miracle and covert to Christianity. Their lives will be spared the great fire that God will put upon Russia and people of the "coastlands." And, per Book of Zechariah (13:8,9), one third of Jews alive who have converted will be spared.[9]
In United States politics, Christian Zionism is important because it mobilises an important Republican constituency: fundamentalist and evangelical Protestants who support Israel. The Democratic Party, which has the support of most American Jews, is also generally pro-Israel, but with fewer theological underpinnings.
Sociologically, Christian Zionism can be seen as a product of the peculiar circumstances of the United States, in which the world's largest community of Jews lives side by side with the world's largest community of evangelicalChristians. There has historically been a somewhat antagonistic relationship between these two communities, largely based on the generally liberal/progressive social policy tendencies of the Jewish community with the more 'rugged individualist' leanings of the American Protestant communities, more so than any theological dispute. Their mutual reverence for the texts of the Hebrew Bible has brought them together, however, as has their common ground against generally leftist pro-Palestinian and/or anti-Israeli factions in American politics.
The mobilisation of evangelicals has tended to bolster the so-called neo-conservative policies of the Republicans, because Christian Zionists tend to favor a hawkish foreign policy and have less sympathy for Palestinian claims than do the Democrats.
Examples of Christian leaders combining political conservatism with Christian Zionism are Jerry Falwell and Pat Robertson, leading figures of the Christian Right in the 1980s and 1990s. Falwell said in 1981: "To stand against Israel is to stand against God. We believe that history and scripture prove that God deals with nations in relation to how they deal with Israel." They cite part of Book of Genesis (27:29) Those who curse you [Israel] will be cursed, and those who bless you will be blessed. (HCSB) as prooftext.
The government of Israel has given official encouragement to Christian Zionism, allowing the establishment in 1980 of the International Christian Embassy Jerusalem. The main function of the embassy is to enlist worldwide Christian support for Israel. The embassy has raised funds to help finance Jewish immigration to Israel from the former Soviet Union, and has assisted Zionist groups in establishing Jewish settlements in the West Bank.
The Third International Christian Zionist Congress, held in Jerusalem in February 1996, issued a Proclamation which said:
God the Father, Almighty, chose the ancient nation and people of Israel, the descendants of AbrahamIsaac and Jacob, to reveal His plan of redemption for the world. They remain elect of God, and without the Jewish nation His redemptive purposes for the world will not be completed.
Jesus of Nazareth is the Messiah and has promised to return to Jerusalem, to Israel and to the world.
It is reprehensible that generations of Jewish peoples have been killed and persecuted in the name of our Lord, and we challenge the Church to repent of any sins of commission or omission against them.
The modern Ingathering of the Jewish People to Eretz Israel and the rebirth of the nation of Israel are in fulfilment of biblical prophecies, as written in both Old and New Testaments.
Christian believers are instructed by Scripture to acknowledge the Hebraic roots of their faith and to actively assist and participate in the plan of God for the Ingathering of the Jewish People and the Restoration of the nation of Israel in our day.
Popular interest in Christian Zionism was given a boost around the year 2000 in the form of the Left Behind series of novels by Tim LaHaye and Jerry B. Jenkins.[10]. The novels are built around the prophetic role of Israel in theapocalyptic End Times.

[edit]Disapproval by other Churches

[edit]Jerusalem Declaration on Christian Zionism

The Latin Patriarchate of Jerusalem (Catholic), the Syrian Orthodox Patriarchate of Jerusalem, the Episcopal Church of Jerusalem and the Middle Eastand the Evangelical Lutheran Church in Jordan and the Holy Land, have recently joined together in order to proclaim and to publish the Jerusalem Declaration on Christian Zionism (August 22, 2006).[1]

[edit]Criticism by Churches in the U.S.A.

The General Assembly of the National Council of Churches in November 2007 approved a resolution for further study which stated that the "theological stance of Chistian Zionism adversely affects:
  • justice and peace in the Middle East, delaying the day when Israelis and Palestinians can live within secure borders
  • relationships with Middle Eastern Christians [prior reference to the Jerusalem Declaration on Christian Zionism]
  • relationships with Jews, since Jews are seen as mere pawns in an eschatological scheme
  • relationships with Muslims, since it ignores the rights of Muslims
  • interfaith dialogue, since it views the world in starkly dichotomous terms"[11]
The Reformed Church in America at its 2004 General Synod found "the ideology of Christian Zionism and the extreme form of dispensationalism that undergirds it to be a distortion of the biblical message noting the impediment it represents to achieving a just peace in Israel/Palestine."[12] The Mennonite Church published an article that referenced what is called the ongoing illegal seizure of additional Palestinian lands by Israeli militants,[13][14] noting that in some churches under the influence of Christian Zionism the "congregations 'adopt' illegal Israeli settlements, sending funds to bolster the defense of these armed colonies." [15] As of September 2007, listed among American churches that have criticized Christian Zionism: the United Methodist Church, the Presbyterian Church (USA), and the United Church of Christ*

[edit]Prominent Christian Zionists

[edit]See also

[edit]Further reading

  • Paul Richard Wilkinson. For Zion's Sake: Christian Zionism and the Role of John Nelson Darby ISBN 9781842275696, Paternoster Press, Authentic, Carlisle 2008.
  • Zev Chafets. "A Match Made in Heaven: American Jews, Christian Zionists, and One Man's Exploration of the Weird and Wonderful Judeo-Evangelical Alliance" 2007 HarperCollins
  • Victoria Clark. "Allies for Armageddon: The Rise of Christian Zionism" 2007
  • Rammy HaijaThe Armageddon Lobby: Dispensationalist Christian Zionism and the Shaping of US Policy Towards Israel-Palestine. Holy Land Studies 5(1):75-95. 2006. The Armageddon Lobby
  • Irvine Anderson. Biblical interpretation and Middle East policy: the promised land, America, and Israel, 1917-2002. University Press of Florida. 2005. ISBN 0-8130-2798-5.
  • Tony CampoloThe Ideological Roots of Christian Zionism. Tikkun. January-February 2005.
  • Stephen SizerChristian Zionism: Road map to Armageddon? InterVarsity Press. 2004. ISBN 0830853685Review
  • Gershom Gorenberg. The End of Days: Fundamentalism and the Struggle for the Temple Mount. Oxford University Press. 2002. ISBN 0195152050
  • Paul Charles Merkley. The Politics of Christian Zionism 1891 – 1948. Frank Cass. 1998. ISBN 0714648507
  • Lawrence Jeffrey Epstein. Zion’s call: Christian contributions to the origins and development of Israel. University Press of America. 1984.
  • Michael OrenPower, Faith and Fantasy. New York, 2007.
  • Barbara W. TuchmanBible and Sword.New York, 1956.
  • David Pawson. "Defending Christian Zionism" Terra Nova Publications, 2008. ISBN 9781901949629


  1. ^ Oren, Michael, Power, Faith and Fantasy: America in the Middle East: 1776 to the Present, W.W. Norton, 2007
  2. ^ Boyer, Paul S., When Time Shall Be No More: Prophecy Belief in Modern American Culture, Cambridge, MA: Harvard University Press, 1992.
  3. ^ Berlet, Chip, and Nikhil Aziz. “Culture, Religion, Apocalypse, and Middle East Foreign Policy,” IRC Right Web, Silver City, NM: Interhemispheric Resource Center, 2003, online
  4. a b c d Christian Zionism (zionism-israel.com)
  5. a b British Zionism - Support for Jewish Restoration (mideastweb.org)
  6. ^ The Untold Story. The Role of Christian Zionists in the Establishment of Modern-day Israel by Jamie Cowen (Leadership U), July 13, 2002
  7. ^ Rethinking Sir Moses Montefiore: Religion, Nationhood, and International Philanthropy in the Nineteenth Century by Abigail Green. (The American Historical Review. Vol. 110 No.3.) June 2005
  8. ^ A Narrative of a Mission of Inquiry to the Jews from the Church of Scotland in 1839 (Edinburgh, 1842) ISBN 1-85792-258-1
  9. ^ Hal Lindsey, Carole C. Carlson, The late great planet earth, Zondervan, 1970, p. 167-168ISBN 031027771X, 9780310277712
  10. ^ [Rammy Haija. The Armageddon Lobby: Dispensationalist Christian Zionism and the Shaping of US Policy Towards Israel-Palestine. Holy Land Studies 5(1):75-95. 2006.]
  11. ^ http://www.ncccusa.org/NCCpolicies
  12. ^ http://www.rca.org/Page.aspx?pid=3839
  13. ^ http://www.nytimes.com/2007/10/14/books/review/LeBor-t.html?_r=1
  14. ^ "The building of settlements in the occupied territories has always been illegal under international law and an obstacle to peace." Avi Shlaim, "A Betrayal of History" in the The Guardian (February 22, 2002, London), reprinted in The Other Israel (New York: The New Press 2002) at 45-50, 48. The author is professor of international relations at Oxford University.
  15. ^ http://mcc.org/peace/pon/PON_2005-03.pdf
  16. ^ Brog, David, Standing with Israel, FrontLine, 2006.
  17. ^ Ibid.
  18. ^ Ibid.
  19. ^ Ibid.
  20. ^ Ibid.
  21. ^ Ibid.

[edit]External links

Ask the Professor

Dr. Jeffrey L. SeifBy Dr. Jeffrey L. Seif

Question: In your Aug ’09 Levitt Letter (p. 24) Letters To ZLM, you stated that John Hagee’s "Christians United forIsrael" impedes efforts to witness to Jewish people. I am totally confused by that statement. Being a close follower of Hagee Ministries as well as your own publications and telecasts, I cannot understand how you could make such an allegation. Please help me sort this out. ~ J. H. K (MI)

Response: I am glad to explain. Thanks for asking. My son Jacob just returned from Washington, D.C. where he participated in Pastor Hagee’s big "Night to Honor Israel." PTL that one of my sons went; I applaud John Hagee’s Jewish support on the whole.

The term "impede" was initially employed byChristians United for Israel’s own director, David Brog. In his book Standing With Israel (pp. 188-9), he says:
"While there is no evidence that the Christian-Jewish alliance in support of Israel facilitates the conversion of Jews, there is evidence that the alliance actually works to impede efforts to convert Jews."
I referred to two organizations. It is worth noting that both organizations — Rabbi Eckstein’s IFCJ (International Fellowship of Christians and Jews) and Hagee’s CUFI (Christians United for Israel) — are directed by Jewish non-believers. Eckstein, a mainstream rabbi, runs the IFCJ, and Jewish attorney David Brog superintends CUFI for Hagee. Mindful of this, I am neither surprised nor offended that they’re not enthusiastic about the Gospel’s advancement.

Rabbi Eckstein’s own book, What Christians Should Know About Jews and Judaism, acknowledges this position when he says:
"the rejection of Jesus as Messiah is the key to Jewish survival."
Of course, I do not agree. Ironically, the survival of both of these organizations is due to the kindness of those who have accepted Jesus’ Messiahship and who, as a result, want to support their benevolence projects.

In sum, I believe both organizations harvest the affections of Jewish-loving Christians, most of whom do not know that their sentiments run counter to Eckstein’s and Brog’s. I am nevertheless glad that Pastor Hagee is building bridges to Jewish people, just as Rabbi Eckstein is helping impoverished Soviet Jews. But I am first and foremost a minister of the "Great Commission" Gospel, and I can’t condone impeding its progress.
As a Missionary, I never found it easy to just step up and speak out about Jesus, but as I did from the first time here in Mexico, to  when at Night we distributed tracts in Mea Shearim , Jerusalem  I can say this:

In as much as you have done it to the least of my brethren, you have done it unto me.., or so Jesus said.

If you are supporting the denial of the Gospel to the Jew, what are you doing?

Would you send Jesus to Hell?


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