Christian Zionism

How  Christian Zionism changes the New Covenant, with a focus on how Bible revisions since the 1537 Matthew Bible have allowed Zionist doctrine to be read into the Scriptures, and conversely have destroyed the Scripture's ability to refute Zionism. 

Looks at:
(1) How modern revisions to the New Testament about tribute payments to Rome have destroyed Jesus’ teaching that his kingdom is spiritual.
(2) How the Matthew Bible treatment of Isaiah’s prophecy of the New Covenant temple differs from John MacArthur’s Zionist treatment in his study Bible.
(3) How rebuilding the temple may bring the curse of Jericho on the builders.
(4) How Daniel 9, the prophecy of the destruction of Jerusalem, has been changed to allow the idea that the city and temple might be rebuilt.
(5) How a modern revision to the book of Revelation suggests that time will continue after Jesus’ second coming, thus enabling the concept of a future millennium.

This is a rough draft of an article I put together regarding Mormonism as an early American Christian Zionism. It seemed to me to be appropriate for possible publication in Noachide, Messianic Jewish, United Israel World Union and Lost Tribes publications.

"Secularism, the Christian Ambivalence Towards the Jews and the Notion of Exile," in: Ari Joskowicz and Ethan B. Katz (eds.), Secularism in Question: Jews and Judaism in Modern Times, Philadelphia: University of Pennsylvania Press, 2015) 276-298.

This dissertation focuses on the British and American foreign policies towards Zionism from
the very earliest times before and after the birth of the Zionist movement moving by the
Israeli statehood to the nowadays Anglo-American-Israeli relations. It tries to explore why
only the United States and Britain did assist the Zionists and kept supporting them until today.
Besides, it examines the characteristics of such support that was unprecedented in history. As
Jews were persecuted and hated all over the world, they found a window of hope in the British
and American political arena. Therefore, adopting a historically oriented qualitative method
focused on politics, culture and religion, this research investigates the reasons that shaped the
British and American foreign policies, which began with sympathy and ended with a blind
and costly support. Gradually, this work traces back the history of Jews, and then follows the
Zionists’ rise in influence starting with Britain that hosted the Zionist project to, finally,
handing it to the U.S. This research provides a clearer understanding on how religion, culture
and history shaped the British and the American foreign policies towards Zionism and Israel.

Der Zionismus ging nicht nur Juden an, sondern stieß auch bei verschiedenen nichtjüdischen Gruppen auf großes Interesse. Die zionistische Bewegung und ihr Ziel der Errichtung einer nationalen Heimstätte für die Juden in Palästina fanden Unterstützung und Befürwortung ebenso wie Ablehnung und Feindschaft. Die Wahrnehmung des Zionismus rührte dabei häufig an tradierte Bilder des Jüdischen. Die Untersuchung dieser Denkmuster in den verschiedenen öffentlichen Debatten fördert neue Einblicke in das Denken von Nichtjuden über Juden zutage. Das Buch fokussiert erstmals auf die Wahrnehmung des Zionismus unter Nichtjuden im Deutschen Reich. Die zionistische Bewegung und die deutschen Zionisten werden dabei nicht nur als Teil der jüdischen Geschichte, sondern vor allem aus der Außenperspektive nichtjüdischer Akteure untersucht, die an den Zionismus politische und wirtschaftliche Interessen knüpften sowie spirituelle Sehnsüchte und stereotype Bilder auf diesen projizierten.

First published here:
https://megalommatis.wordpress.com/pergamon-turkey-the-antichrist-the-protestants-and-a-false-quotation-of-my-articles-about-the-kemalist-islamist-divide/

In the period 2004-2014, I published extensively against the rise of Islamists in Turkey, denouncing the developments as a colonial orchestration. In 2016, I denounced the Brussels Terror Attacks as result of the colonial schemes carried out over the past 250 years across the Islamic World, adding that the rise of Ignorance and Barbarism was a slow historical process within the Islamic World itself. This is in fact what people call the "collapse of the Islamic Civilization"; simply colonial forces prevent average people worldwide from knowing that there were already Islamic terrorists in 1580 in Istanbul.

The reasons for this attitude from the part of the colonial powers are obvious: the series of obscurantist, barbarian, ignorant, uneducated, uncultured and heretic theologians, who are responsible for the collapse of the Islamic Civilization (i.e. Ahmad ibn Hanbal, Ahmad ibn Taimiyya, and Muhammad ibn Abdelwahhab), is a priceless tool at the hands of the colonial Western powers.

By aptly and subtly pushing local, low-level, ignorant and uneducated Muslim theologians to stick to the aforementioned heretic and anti-Islamic theological systems, the colonial Western powers ensure the permanent incapacity of the Modern Muslims for self-criticism, identity-recovery, Islamic re-education, Islamic science-recovery (which automatically implies full rejection of the entire modern Western sciences from A to Z), cultural emancipation and spiritual emancipation.

In other words, by so doing the colonial Western powers make sure that today's monstrous, pseudo-Muslim sheikhs will permanently fail to fathom a) their human, illustrious past, b) the fallacy of the modern Western sciences, and c) the sophisticated nature of the Western scheming evilness.

It goes without saying that it is critically important for the evil schemers of the Western universities, ateliers and laboratories to corroborate the fallacious version of today's Islamists' Islamic History. The reasons are easy to grasp; by so doing, they keep today's ignorant Muslims far for their authentic historical past and at the same time they prevent anyone unrelated to Islam from truly understanding the magnificent nature of the true, but today mainly unknown, Islamic Civilization.

While this evil, colonial, Orientalist project has taken place over the past two - three centuries, a great number of heretic, anti-Christian, Western theologians (i.e. Protestants) have diffused a nauseating version of fake Christian Eschatology and perverse, counterfeit Messianism. Perfidious in their assertion that the Antichrist 'is' to be identified with Mahdi al Montazar (the Islamic representation of Messiah), these monstrous Protestant forgers do not hesitate to develop and spread racist theories, bogus-identifications of the location of the Antichrist's capital, nonsensical denigrations of historical monuments, and villainous distortions of other authors' and historians' articles.

Remembering Blackstone's humanitarianism, realism and authentic Biblical faith underlying his support for Zionism and  historic diplomatic petitions in 1891 and 1916.  Citation:    Paul W. Rood, "William E. Blackstone: 'Zionism's Greatest Ally Outside of its Own Ranks,'" in Western States Jewish History, 48/2 (Winter 2015/5776): 49-69.

In The Oracle, 2019, ( Lake Mary, Frontline)  Cahn presents his prophetic interpretation of the modern restoration of Israel and Jerusalem using the story plot defined by Christopher Booker in his Seven Basic Plots as the Quest. A traveler goes on a quest to find the truth of what are called Jubilean mysteries.  He meets a man on a mountain top who had previously been in search of what he calls “the fingerprints of God”. These are defined as “The signs, the markers, the witnesses in the world of the purpose behind everything that it’s [History, life, existence…] not an accident” (p.13). The man on the mountain top then describes for the traveler his vision and his journey to find answers to many mysteries and his encounter with a character called the Oracle who explained his vision and the various mysteries to him. He uses a Jubilee measure besed on the  solar year and reading history unlike the Jubilees in the King is Here of Michael Adi Nachman of a forty nine year cycle with a 50th year inside the 49th year starting at Yom Kippur.

Abstrak Ang pangako ni Abraham o ang tipan ng Diyos sa mga inapo ni Abraham (Genesis 12), ay kadalasang may ganitong interpretasyon: Ang Panginoon ay tinalaga si Joshua na palayasin ang lahat ng mga Cananeo mula sa lupain, na kilala bilang "Lupang Pangako" (Josue 1: 9). Ngunit, dahil sa pagsuway ng mga Israelita (II Mga Hari 17: 18-20) at ang epekto ng imperyalismo, ang mga Israelitas ay hinde nanatili sa lupang pangako at nagsikalat sa ibat-ibang bansa. Halimbawa, ang Pagkabihag sa panahon ng Imperio ng Babylonia (humigit-kumulang 605 BCE), pagkawasak ng Ikalawang Templo sa Jerusalem (70 A.D.), at ang noong Ottoman Empire (1517-1917). Dahil dito, pinaniniwalaang ang Palestine o Israel ay isang bansa na walang taong naninirahan. Matapos ang 1,800 taon, ang mga Israelita ay bumalik at nagulat na ang "Lupang Pangako" ay inookupahan ng mga Palestino. Subalit, ang salaysay na ito ay kontrobersyal at panliligaw sa totoong nangyayari. Ito rin ay nangibabaw ng ilang dekada. Ngunit, para sa karamihan, ito ay hidwaang relihiyon lamang. Ngunit, para sa iba, ang dekadang hidwaan na ito ay tungkol sa brutal na kolonyalisasyon at heopolitikal. Datapwat, ano nga ba ang katotohanan sa likod ng hidwaang Israeli at Palestino? Ayon kay Ilan Pappé, isang tanyang na Israeling historyador, ang kilusang Zionismo ay gumagamit ng napakaraming mito upang itago ang katotohanan tungkol sa hidwaang Israeli at Palestino. Sa papel na ito ay aking binanggit at sinisiyasat ang tatlong mito tungkol sa hidwaang Israeli and Palestino: (a) relihiyon ang ugat ng hidwaan sa pagitan ng Israeli at Palestino, (b) ang Zionismo ay Hudaismo at (c) ang modernong Israel ay isang democratikong bansa.

This research will examine the ideas, motives, and actions of premillennial dispensationalist Christian Zionism; a literalist, futurist Christian fundamentalism that has aligned itself with “the most extreme ideological positions of Zionism.” By looking at this global movement as an example of a successful religio-political social movement, it will analyse – in part through a series of interviews with Christian Zionists – the apocalyptic narrative of the theology that underlies it and the consequences of that theology when it is fused with real-world political agendas. One part of this dissertation will identify commonalities between the ideas of this movement and what has been learned in other research about conspiracy theories. Another part will scrutinise dispensationalist Christian Zionism’s construct of Jewish people and will test this against various theories of antisemitism. Other racisms will also be examined.

This PhD dissertation (University of Helsinki) analyses Finnish Christian Zionism from the end of the 19th century to the 1960s using the methodology of the history of ideas. It evaluates previous interpretations and investigates how Finns and in particular Finnish Christians related to Zionism and the State of Israel and why many Finnish Christians gave Zionism and the State of Israel a religious significance.

The study points to three significant sources of growing Finnish Christian interest in Palestine, Jews and prophecy before Israeli independence. The first was through early visits to Palestine and the travel accounts that ensued. Pastors and theologians were particularly active in seeking out the lands of the Bible and the  Fifth Gospel  that they saw in it.

The second was missionary work, which created a small but influential group of Finnish experts on Palestine. Of the people they encountered in Palestine, the missionaries clearly identified most with the Zionists and conveyed their worldview to their Finnish audiences.

The third source was the increasingly prevalent prophecy literature that more frequently and confidently linked Zionism with the fulfilment of Biblical prophecies. This was most common amongst Pentecostals, but soon Lutheran missionaries and Evangelical revivalist followed suit. With the creation of the State of Israel even broadly read Lutheran papers made use of the same interpretive traditions.

Interpretations varied in detail, but general allusions to an unspecified connection between Bible prophecy and the State of Israel founded in 1948 become common to the point of not requiring explanations. Even bolder forms of Christian Zionism were never challenged. These interpretations were facilitated until the middle of the 1960s by very favourable popular impressions of Zionism and Israel, in which the national experiences of Finland and Israel were seen to have much in common. In contrast, the voice of the Palestinians was not heard at all.

Many Finnish Christians saw the State of Israel as a sign of the times and a miracle from year to year. Zionism and the State of Israel seemed to offer an answer to the question of God s continuing involvement with the world and the significance of the Bible. They were constantly relevant signs, but also seen as proof that settled the question of whether the Bible could be trusted. In the eyes of many Finnish Christians this gave the State of Israel a very special significance indeed.

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(from the Introduction)
Being the final product of his doctoral studies, Paul Wilkinson’s book, For Zion’s Sake, intends to reveal how John Nelson Darby’s detractors have distorted Christian Zionism while directly challenging academics who believe dispensationalism has little theological or historical value.  The purpose of this review is not to critique dispensationalism directly but to summarize and evaluate Wilkinson’s research and conclusions. In the end, Wilkinson’s ideological agenda and prejudicial research presents a thoroughly one-sided and indefensible case for Christian Zionism. In addition to his shameful demonization tactics against anyone who disagrees, Wilkinson’s research capabilities demonstrate a deliberate bias with little intention of conducting a fair and honest assessment of the subject. His style of writing amounts to nothing more than inflammatory claptrap, engaging in a puerile smear campaign against nondispensationalists that panders to the rhetoric of pseudo-intellectual prophecy pundits and apocalyptic hysteria. His research and conclusions are elementary at best, if not outright disgraceful.

Luke, the eponymous author of the gospel that bears his name as well as the book of Acts, wrote the largest portion of the New Testament. Luke is generally thought to be a gentile. This book addresses a question raised by Jesus's disciples at the very beginning of Acts: "Lord, will you at this time restore the kingdom to Israel?" The question is freighted with political and national significance as it inquires about the restoration of political sovereignty to the Jewish people. This book investigates Luke's perspective on the salvation of Israel in light of Jewish restoration eschatology. It situates Luke-Acts in the aftermath of the destruction of the Second Temple in 70 CE. The author of Luke-Acts did not write the Jews off but still awaited the restoration of Israel. Luke conceived of Israel's eschatological restoration in traditional Jewish terms. The nation of Israel would experience liberation in the fullest sense, including national and political restoration. Luke's Jewish Eschatology builds upon the appreciation of the Jewish character of early Christianity in the decades after the Holocaust, which has witnessed the reclamation of the Jewishness of the historical Jesus and even Paul.

This study names and examines the Renewalist (Pentecostal-charismatic-neocharismatic) strain of Christian Zionism using the International Christian Embassy, Jerusalem, as a primary lens into this global movement. The major finding in this dissertation is the contemporary emergence of a Jewish-Christian ethnonationalism, suggesting changes to the way nationalism is manifest in a global age, changes to certain segments of Christianity, and the emergence of a distinctive global political and religious culture centered around the existence of the state of Israel.

Scholars of Christian Zionism have long associated the Christian Zionism with the 19th century, largely American theological movement known as premillennial dispensationalism. This association is erroneous in that it does not recognize earlier and different sources of Christian
Zionism, nor does it recognize alternate, contemporary forms of the movement. Such undifferentiating associations have consequences for scholarly approaches to understandings related to the socio-political activities of Christian Zionism globally, the history of Christian Zionism, millennialist Christianity, and the Christian appropriation of the state of Israel and Jewish religion, culture, and even persons. Using the ICEJ as a primary example of Renewalist Zionism, this dissertation examines the ways this Christian Zionism manifests in other historical  and contemporaneous forms of Renewalist Christianity. This work includes ethnography of the ICEJ’s annual Feast of Tabernacles celebration held in Jerusalem, Israel and attended by thousands of Christians annually. A further ethnography of the ICEJ-USA’s constructed pilgrimage and tour to Israel explores the expressions and practices of Renewalist Zionism on the ground in Israel. The ways that charismatic authority is constructed, the interplay of text, contemporary political realities, and Renewalist spirituality, and the role of global Christian media are also examined in detail. Furthermore, using the sociological theories of cultural globalization and social memory, Christian Zionism is theorized as a subjective ground for truth for its adherents in a relativizing, global age characterized by transnational flows and local, socio-political particularizations.

Emperyalizm, Hegemonya, İmparatorluk, uluslararası politik ekonomi literatürünün en önemli başlıklarını, Irak'ın ABD tarafından işgalini merkeze alarak tartışıyor. Kitapta bu üç kavram, önce sırtlarında taşıdıkları zamandışılık zırhlarından Gramscigi / Coxgil tarihselciliğin nezaretinde sıyrılıyorlar. Ardından da Braudel'i hatırlayarak bir buçuk asrı aşan uzun vade boyunca ardışık dünya düzenlerinin başlıca karakteristiklerini özetliyorlar. Bu yolculuk sırasında Batı yayılmacılığının kolonyalist ve emperyalist evreleri, Marksist ve Liberal geleneklerin eleştirisi etrafında inceleniyor. Daha rafine iktidar mekanizmalarının mercek altına yatırıldığı hegemonya ve imparatorlukla ilgili kısımlarda da, kuruluş döneminden başlayarak Amerikan hâkimiyet mantığının temel kodlan ve içine düştüğü kriz üzerinde duruluyor. Yapılan tüm değerlendirmelerin ışığında, fikirler ve çıkarların işgal
kararında nasıl buluştuğu sorusu ise son bölümde cevaplanıyor. Burada yalnızca Avrupa'nın özgürlük arayışı, Batı dışı dünyanın yükselişi ve ulusaşırılaşmadan oluşan dinamikler demetiyle "emperyal eylem" arasındaki bağlantı sorgulanmıyor. Söz konusu sistemik çerçeveyi anlamlandıran tarihsel bloğun ana bileşenleri de tahlil ediliyor. Hristiyan Sağı, Hristiyan Siyonistler
ve Yeni Muhafazakârlar gibi grupların oluşum ve koalisyon kurma süreçleri, kendi alt zamanlarına odaklanılarak anlatılıyor.

This paper, using a large group of hitherto unknown vernacular newspaper articles, provides a detailed look into the evangelical activities of Bishop Edward Lekganyane, the flamboyant leader of the Zion Christian Church 1949-67. There is an account of the installation of Lekganyane, and numerous descriptions of his preaching, as well as reports from his two main annual conferences. The paper also shows a shift in his preaching in late 1952.

Ang pangako ni Abraham o ang tipan ng Diyos sa mga inapo ni Abraham (Genesis 12), ay kadalasang may ganitong interpretasyon: Ang Panginoon ay tinalaga si Joshua na palayasin ang lahat ng mga Cananeo mula sa lupain, na kilala bilang "Lupang Pangako" (Josue 1: 9). Ngunit, dahil sa pagsuway ng mga Israelita (II Mga Hari 17: 18-20) at ang epekto ng imperyalismo, ang mga Israelitas ay hinde nanatili sa lupang pangako atnagsikalat sa ibat-ibang bansa. Halimbawa, ang Pagkabihag sa panahon ng Imperio ng Babylonia (humigit-kumulang 605 BCE), pagkawasak ng Ikalawang Templo sa Jerusalem (70 A.D.), at ang noong Ottoman Empire (1517-1917). Dahil dito, pinaniniwalaang ang Palestine o Israel ay isang bansa na walang taong naninirahan.
Matapos ang 1,800 taon, ang mga Israelita ay bumalik at nagulat na ang “Lupang Pangako” ay inookupahan ng mga Palestino. Subalit, ang salaysay na ito ay kontrobersyal at panliligaw sa totoong nangyayari. Ito rin ay nangibabaw ng ilang dekada. Ngunit, para sa karamihan, ito ay hidwaang relihiyon lamang. Ngunit, para sa iba, ang dekadang hidwaan na ito ay tungkol sa brutal na kolonyalisasyon at heopolitikal. Datapwat, ano nga ba ang katotohanan sa likod ng hidwaang Israeli at Palestino? Ayon kay Ilan Pappé, isang tanyang na Israeling historyador, ang kilusang Zionismo ay gumagamit ng napakaraming mito upang itago ang katotohanan tungkol sa hidwaang Israeli at Palestino. Sa papel na ito ay aking binanggit at sinisiyasat ang tatlong mito tungkol sa hidwaang Israeli and Palestino: (a) relihiyon ang ugat ng hidwaan sa pagitan ng Israeli at Palestino, (b) ang Zionismo ay Hudaismo at (c) ang modernong Israel ay isang democratikong bansa.

Documentul conține un comentariu la Daniel 11-12, în viziune proprie, dar inspirat de comentarile clasice de tradiție historicistă (protestantă), păstrând inclusiv cheia „zi-an” a hermeneuticii apocaliptice. Revelația dată de înger lui Daniel cuprinde un interminabil conflict, pe mai multe planuri: nai întâi un conflict est-vest, apoi un conflict nord-sud; toate pe fundalul unui conflict între cer și pământ, sugerat în cap. 10, care introduce viziunea. Conflictul are ca principal mobil Israelul, poporul lui Dumnezeu, care este profund afectat și purificat prin încercări. În ultima parte a revelației, când conflictul trece dincolo de realitatea Israelului etnic, la Israelul spiritual, persecuții ca aceea inițiată de Antioh IV se repetă și se amplifică până la sfârșit; Antichristul apare, așa cum era profețit, după scenariul din Daniel 7, în rolul de „rege din nord”, ca un vârf al sistemului politico-religios. La celălalt pol al lumii Israelului spiritual, în acest timp al sfârșitului, „regele din sud” este elementul politic opus:  secularismul, statul secular. Capitolul 12, cu precizări teologice și cronologice este o finalizare și o explicație a scenariului din capitolul 11, folosind elemente din capitolele anterioare (în special 2, 7 și 8).

"What Norman Finkelstein has done in exposing the political foregrounding of the Holocaust Industry, what Giorgio Agamben has done in extrapolating the contemporary implications of homo sacer from the horrors of the concentration camps, Terri Ginsberg is doing with astonishing command and competence about Holocaust cinema. Ginsberg s voice is clear, concise, liberating, and the harbinger of an entire new generation of scholarship in cinema studies. Groundbreaking, challenging, judicious, theoretically ambitious, and analytically lucid, HOLOCAUST FILM: THE POLITICAL AESTHETICS OF IDEOLOGY begins from the ground zero of the unspeakable and works its way meticulously up towards the long shot of a take that will remain definitive to generations of scholarship it anticipates." -- Hamid Dabashi, Columbia University; Editor, DREAMS OF A NATION: ON PALESTINIAN CINEMA

"Terri Ginsberg's HOLOCAUST FILM: THE POLITICAL AESTHETICS OF IDEOLOGY is a much needed intervention in the field of Holocaust Studies in general and in Holocaust Cinema Studies in particular. What Ginsberg has fashioned is a reading of the Holocaust that is both immanent and materialist and much needed in these times when Holocaust scholarship is being shanghaighed by both ends of the political spectrum. It is Ginsberg's achievement that Holocaust cinematic texts are here restored to their historical moment in a way that must be accomplished if there is ever to be an understanding of how these texts might grasp the original moment of the tragedy. Her painstakingly thorough scholarship and theoretical rigor ensures that her work at least will not serve to promote the type of easy, knee-jerk response that simply adds flame to the fire and in the name of scholarship contributes to the perpetuation of other tragedies in the present Israeli-Palestinian situation." -- Dennis Broe, Graduate Program Coordinator, Media Arts Department, Long Island University

"Ginsberg ably demonstrates how the subgenre known as Holocaust cinema has been co-opted by the culture industry. Bypassing the usual Hollywood touchstones, she focuses on four relatively neglected films that illuminate several key motifs that permeate many films on the subject: the 'Christianization' of Jewish oppression, the commodification of genocide by both commercial and art house cinema, and the ethnocentric appropriation of the Holocaust by filmmakers with reactionary agendas. Eschewing the conformist platitudes of previous studies, Ginsberg s book is a salutary and necessary provocation." -- Richard Porton, Co-editor, CINEASTE; Author, FILM AND THE ANARCHIST IMAGINATION

"Hollywood has produced more than 175 films on the Holocaust since the1980s, and in fact by now the category is considered by some to constitute a virtual genre. Ginsberg challenges the under-examined status of these films and analyzes the work they perform to construct a revisionist discourse. Ginsberg's astute understanding of cinematic strategies in addition to her confidence in distilling and unpacking even the most fraught of ideological discourses promise a groundbreaking and eminently useful study. Hers are important contributions which we very much need." -- B. Ruby Rich, University of California-Santa Cruz; Author, CHICK FLICKS: THEORIES AND MEMORIES OF THE FEMINIST MOVEMENT

"The importance of the Holocaust is beyond doubt. The importance of continuing the analysis and wide-ranging discussion of it is, at least in some circles. Here, in response, is an extremely scholarly andinsightful treatment of Holocaust films and the aesthetic ideology that informs them. Sheds much light on several controversial problems connected to these horrific events. Highly Recommended." -- Bertell Ollman, New York University; Author, DANCE OF THE DIALECTIC

This timely monograph takes as its starting point the provocative contention that Holocaust film scholarship has been marginalized academically despite the crucial role Holocaust film has played in fostering international awareness of the Nazi genocide and scholarly understandings of cinematic power. The book suggests political and economic motivations for this seeming paradox, the ideological parameters of which are evident in debates and controversies over Holocaust films themselves, and around Holocaust culture in general. Lending particular attention to four exemplary Holocaust “art” films (KORCZAK [Poland, 1990], THE QUARREL [Canada, 1990], ENTRE NOUS [France, 1983], and BALAGAN [Germany, 1994]), this book breaks disciplinary ground by drawing critical connections between public and scholarly debates over Holocaust representation, and the often sophisticated cinematic structures lending aesthetic shape to them in today’s global arena.

Mit dem Schlagwort der »Islamisierung« mobilisieren unterschiedliche gesellschaftliche Strömungen ihre Anhängerschaft. Es dient auch dem Kampf gegen liberale Demokratien mit ihrem gesellschaftlichen Pluralismus. Im innergesellschaftlichen Kulturkampf verlangen dabei apokalyptische Nieder- und Untergangsszenarien nach fundamentalem Wandel.

Oliver Wäckerligs Netzwerkanalyse zeichnet eine transatlantische islamfeindliche Bewegung mit ihren Übergängen zur Mitte der Gesellschaft nach und zeigt eine organisatorische Kontinuität vom Anti-Kommunismus zur Islamfeindlichkeit auf. »Islam-Experten« stehen dabei in verschiedenen Rollen an den Scharnierstellen des Netzwerks und verbinden Akteure, Organisationen und Medien.

No history of a population is, probably, as ‘mysterious’ as the Roma
(“Gypsy”) people. However, the contemporary mitochondria, DNA,
phylogenetic and population history research confirms the Classical Greek
writers such as Herodotus’ position that Europe is but peopled by people
from East Africa known as Ancient Cushites or Ethiopians or Egyptians.
The Roma are consistently clear—they count themselves to Ancient
Nubian-Africans. This paper hypothesized the Roma People cannot be
different from the Ancient African Cushites, who ruled, lived and civilized
the three oldest continents. Classical as well as contemporary Roma and
Oromo-Cush, as well as Ancient Egypto-Meroitic, linguistic and cultural
lexicons were collected and analyzed in the wider comparative culturalhistorical-
evolutionary perspectives. The findings indicate that there is
significant lexical, grammatical and cultural-historical similarity which
supports the Ancient Cushite origin of the Roma language and people. Key
implications have emerged. The Roma people cannot be different from the
whole Euroasians who populated Europe and Asia moving out of Africa in
the three Millennia preceding the Christian era as well as the first Millennia
of this era. The Roma people populated Euroasia in the same way and
time the rest peopled the two continents moving out of (East-North)
Africa. Europe is as much homeland to them as it is to the rest of their
friends. The whole Indo-European languages must have been the
offshoots of these pioneers of human civilizations. The continuing racism
against the Roma People is but an irrational and crazy existent in the
heart of the ‘Modern’ and ‘Civilized’ Europe.

saat mendengar kata zionis, selalu identik dengan doktrin. karena zionis menginginkan umat izlam hancur melalui umat islamnya sendiri. sebagai umat muslim harus tetap waspada dengan pemahaman dan pemikiran yang berkaitan dengan filsafat dan sains.

The story of dialogue and cooperation between the Christian William E. Blackstone and two eminent American rabbis concerning the future of Israel -- including a detailed summary of Rabbi Abraham Lesser's B'akharith Hayamim, an orthodox rabbinic treatise concerning "The Last Days."

The Radical New Perspective on Paul distinguishes between two subgroups of believers in Christ in Paul’s time: gentile believers and Jewish/Judaean believers. The same distinction is utilised in supporting contemporary Messianic Judaism, which presupposes an ongoing covenantal relationship between God and contemporary Jews that exists over and above Christianity. Many proponents of Christian Zionism, a Christian movement that envisions the Jews’ return to the land of Israel, utilises aspects of both the Radical New Perspective on Paul and Messianic Judaism in support of their beliefs. Ironically, while the Radical New Perspective on Paul is a certain product of post-holocaust theology, Christian Zionism can be perceived as a perpetuation of a kind of imperial theology that brings injustice to Palestinian people, especially in view of a post-imperial South African context. While none of these connections are inevitable, to point out the relationship between these approaches to identity serves to rethink some of the preconceived notions behind them, as well as some of the (unintended) consequences that arise from them.

This article evaluates Christian Zionism in light of the New Testament, with a focus on the Pauline corpus. In spite of the fact that the New Testament never mentions the promise of the land in terms of an outstanding promise of territorial inheritance for Israel, the land, which includes Jerusalem and the temple, is incorporated in God’s kingdom in the new era in Christ in a way that fulfils but transcends the original territorial form of the promise. In the New Testament, the land is spiritualised, universalised and eschatologised. The deeper criteria of being God’s people in the New Testament – faith and the indwelling Spirit – cohere with the understanding that historical Israel cannot be seen as continuing as God’s people in the New Testament era, or as still having a valid claim on God’s promises.

semua setuju bahwa zionis merupakan segolongan orang yang ingin menguasai dunia dengan cara dajjal terkutuk. yang melakukan segala hal untuk membuat kaum muslim terpesona dengan gaya hidup sederhana tapi membuat umat muslim tak sadar. kaum yahudi merupakan kaum yang terkutuk sampai hari kiamat nanti

The relationship between the Church and Israel has been the source of passionate debate among Christians throughout much of Church history. More recently, however, the issue has moved beyond the exegetical and theological spheres to encompass the political realm, with the publication of a number of books by evangelical authors who champion the Palestinian cause and are highly critical of both Israel and Christian support for the Jewish state. The debate surrounding the relationship between the Church and Israel has evolved from mere disagreement over doctrine and now includes areas of both historical and political debate regarding the current Middle East that further divides Christians.

In recent years it has become apparent that the traditional pro-Israel stance of evangelicals has come under fire by those who support the Palestinian cause, calling for a new perspective and more nuanced approach by Christians who believe that the Land of Israel belongs to the Jewish people by virtue of God’s covenants and promises. 

This essay will challenge the Supersessionist drift of the modern Church, arguing that God retains a plan and purpose for the Jewish people while also addressing a number of the divisive issues raised by authors critical of Israel, including justice related issues which so many of young adults are concerned with regarding the Middle East conflict.

The essay addresses the pervasive issue of Replacement theology and focuses on the ways in which this view has shaped the Palestinian narrative and the views of those who tend to be pro-Palestinian while opposing the modern state of Israel.  Unfortunately, these views have widened the chasm between Israeli and Palestinian believers, but are not often sufficiently discussed to show their negative impact.   

Finally, this essay focuses on the impact modern Supersessionism has on today’s Church, both in Israel, the Middle East and in the West. The author zeroes in on the negative impact Supersessionism has had on the Jewish people. This impact is especially the case with Jewish evangelism over the past century. Issues covered will include how negative portrayals of Israel by some sectors of the Church have a detrimental impact on Jewish responses to the Gospel, and how a high view of Israel aids Jewish evangelism. The writings of some of the better-known Supersessionist authors of our day receive particular attention and analysis. Solid principles emerge that might lead towards less acrimonious, healthier dialogue.

This paper is an auto-ethnographic reflection using the lens of Postcolonial Theory to
investigate the evolution of the political myths propounded by Zionists which is used as a justification for the existence of the State of Israel. It examines how biblical verses and expressions such as chosen people‟, promised land‘ or A land without a people for a people without a land,‘ serve as absolute narratives used by many fundamentalist Christians around the world including the Churches in the Philippines and Jewish Zionists as the title deeds‘. This state of mind perpetually vindicates ethnic division, military occupation, and triggers countless violations of basic human rights in the occupied Palestinian Territory [oPT]. This historical injustice is explored via Edward Said‘s Post-Colonial concept of imaginative geography‘ in order to consider how the Zionist Jews and Christian eschatological doctrine reinforce and promote imaginative geography‘ to re-conceptualize and Zionise the West Bank area. By repositioning our standpoint within the frames of the oppressed whose voice has been quashed into silence, this exploration aims to describe the condition of Palestinians whose story needs to be revisited.
Keywords: Arab Jews, Dispensational Theology, Imaginative Geography, Zionism

In this article, prevalent interpretations of Romans 11:25–27, which envision Israel as a separate entity apart from the church or understand Israel ecclesiologically, are criticised on the basis of (1) the anachronistic relationship of current Judaism with the Ἰουδαῖοι/Ἰσραήλ in Paul, (2) the constraints posed by the connotations inherent to these designations in the time of the Second Temple, and (3) Paul's thought on Israel and the identity in Christ outside of Romans 9–11. The terms Paul uses and the grammar he utilises in Romans 11:25–27 are reexamined in respect of the context of the letter to the Romans and the larger context of the Pauline corpus. The salvation of " all Israel " (Rom 11:26) is interpreted as the salvation of ancient, inner-elect Israel, in distinction from national Israel (outer-elect), who lived before the Christ-event.

The following article was written in response to a surge of accusations of ‘anti-Semitism’ and ‘Holocaust denial’ levelled at Jeremy Corbyn, Ken Livingstone, Jacqueline Walker, Tony Greenstein and many other prominent and less prominent members of Labour UK and Momentum. All of the accused have publicly criticised Israel and Zionism. These accusations could pose a serious obstacle to efforts to steer Labour back towards its socialist-humanist ideals. In addition, however, misuse of the term anti-Semitism, and especially misuse by members of the Jewish community, could potentially backfire and seriously harm the Jewish community itself. This paper examines how false or exaggerated accusations of anti-Semitism may have serious impacts in other unexpected areas as well.

One of the forgotten minority groups in the Middle East are Palestinian/Arab Christians, particularly in Occupied Palestine (East Jerusalem and West Bank). Sadly, Christian churches around the world are not aware (and misinformed) that strong Christian minority exists in the region. When such misinformation persists, Palestinian people will continue to suffer such injustices. Scholars, however, argue that such misinformation is rooted in dispensationalism and Zionist ideology. Dispensationalism believes that the coming of Israel to the land has stared the countdown that will end history (Burge, 2017). This article is presented in three parts. The first part discusses the unholy alliance between the Conservative Evangelicals and the Zionist movements. Second part presents Palestinian/Arab Christians as forgotten faithful in occupied Palestine. In the last part, the author gives a short conclusion.
Keywords: Conservative Evangelicalism, Christian Zionism, Dispensationalism, Misrepresentation, Palestinian/Arab Christians.