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Christian Attitudes Towards the State of Israel (McGill-Queen's Studies in the History of Religion, Series Two)

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As a Pagan, I find it puzzling to see the beginnings of alliances between many Christian fundamentalists and Jewish liberals. And I find it even more puzzling to see the beginnings of alliances between many Muslim fundamentalists and Christian liberals. What's up with that? This book helps explain it.

First, the Christian fundamentalists and the Jewish liberals. Traditionally, Jewish liberals have been suspicious of Christian fundamentalists for many reasons: the most vocal Christians have generally defamed Jews, encouraged anti-Jewish violence, and engaged in missionary work that Jews have reacted very negatively to. In addition, views on social issues such as abortion, school prayer, and gay rights have generally been very different among these two groups. And Christian fundamentalists have been suspicious of Jewish liberals for some of the same reasons: differences on social issues as well as the hostility that they see on the Jewish side.

Why is it becoming different now? The author explains that it is because both sides see a need to defend Israel. I think that explains part of it. But I think he overlooked something even more important: both the Christians and Jews are siding with Israel for the same reasons. That is, the constant Arab lies, the United Nations and European Union support for Arab terror, and the dishonesty of many in the media have angered both groups in the same way. And even upon further reflection, they both still see all these problems as serious threats to society as a whole.

That's the easy part.

The tough question, which Merkley answers superbly, is why we're seeing an alliance between Christian liberals and Muslim fundamentalists. Merkley shows that it goes far beyond any need to attack Israel.

The two groups are strange bedfellows indeed. They have different religions, and their attitudes towards religion are very different. One group has mostly liberal values while the other is reactionary and intolerant. Historically, they have the legacy of Muslim invasions of Europe, the Crusades, and European colonialism. Why would liberal Christians support those who favor slavery, terrorism, totalitarianism, irredentism, mistreatment of Women, and intolerance of the rights of others in general? Why would fundamentalist Muslims even seek or accept such support?

It certainly isn't any rational need to oppose Israeli behavior. As the author points out, "Israel's offence follows from the nature of Islam." This alliance is the result of three factors: Muslim offence at the existence of Jewish rights in Israel, Muslim pressure on the Christians of the Middle East, and long-standing contempt of Judaism by more than a few Western Christians.

Merkley shows that the effect of all this has been devastating to the Christians of the Middle East. The majority have fled the area. Most of those who have stayed have done so either because they supported Muslim terror against the Jews or because they were pressured into tolerating it. This has poisoned their relations with the Israeli Jews while not raising their esteem in the eyes of Arab Muslims.

Merkley is at his best when he documents the reactions of all sorts of diverse Christian groups to the State of Israel. I strongly recommend this book. And if you want more, read Bat Ye'or's book on Islam and Dhimmitude next.

I can't say enough good things about this book. In fact, I am going to buy several copies to give to friends, both Christian and Jewish. I'd like to give it to liberal Protestant friends, but sadly, having read the book I am older and wiser about the deep roots of liberal Protestant hostility to Israel (and Jews).

I found the background on the World Council of Churches, the Vatican, and the Evangelicals really fascinating. Merkley is wonderfully frank and honest about difficult topics. I found him a trustworthy reporter. At times his exasperation shows, but on the whole he shows an admirable restraint.

This book helped me understand some unpleasant interchanges I've had with people in my own community, for example the Presbyterian minister and the socially elite lady who works with Protestant missions in "Palestine." I have been deeply disturbed by their moral indifference to Jewish life (the minister) and outright anti-semitic slurs (the rich mission lady.) It is always helpful to be able to put personal experiences like this in a larger political/historical context and understand them at a deeper level.

On a happier note, Merkley gave me information I did not know about the theology and policies of the main Evangelical groups. I was especially interested to learn that the often repeated comment they are only helping Israel so that all the Jews will be killed in Armageddon is actually a lie promulgated by anti-Israeli Christians eager to alienate Jews from their one group of dependable support (Merkley says this in a much more measured way, but that's the nub). I have to say this also fits my personal experience - the several evangelicals I have talked to in my community have only quoted Bible about 'those that bless you shall be blessed, those that curse you shall be cursed' in explaining why they think supporting Israel is a good idea (in both senses of the word 'good.')

I feel very grateful to Merkley for this book and I only wish it were more widely read.

This absorbing work follows on from Merkley's 1998 masterpiece The Politics of Christian Zionism 1891-1948. He believes Christian attitudes to Israel derive from deeply held theological persuasions that ought to be considered in the historical context of Christianity, Judaism and Islam. The first part reviews the historical elements that have always been present in Christian attitudes towards Judaism whilst the main body reveals the wide variety of Christian voices worldwide and particularly in the Middle East. Finally, he examines different Christian institutions and their theological and political relations to the Middle East. His arguments derive from verifiable facts and evidence based on the official literature of churches and organizations as well as interviews with spokespeople of the aforementioned and of the State of Israel and the Palestinian authority. Merkley engages boldly and wittily with this arsenal of fact and opinion, unafraid to take a stand, speak his mind and make a case for Israel.

He chronicles the development of the attitudes of different strands of Christianity, including the Catholic and mainstream Protestant churches on the one hand versus Evangelicals on the other, whilst acknowledging that significant numbers of individuals in the first two groups hold personal convictions that correspond more closely with the second. Approved by the United Nations, the establishment of Israel in 1948 occurred in an environment of worldwide approval but even then there were opposing voices. These came from Protestant missionary groups in the Middle East as well as anti-Zionist Jewish organizations in the USA. Soon after the rebirth, the Catholic and mainstream Protestant churches started to shift to a critical stance. Formed a few weeks after this historic event, the World Council of Churches has a long history of enmity to the Jewish state. As the war clouds were gathering in 1967, the WCC remained quiet about the Arab World's bellicose rhetoric and threats of genocide. But immediately after Israel's resounding victory, it pounced with a sanctimonious condemnation of violence.

Since then, the WCC has become notorious for parroting Arab and UN propaganda, culminating in its participation in the hate-fest at the 2001 UN Conference on Racism in Durban. Merkley lucidly exposes the reptile tongue of the WCC and the mass media, demonstrating the similarities with the anti-Semitic propaganda of the Nazis. He argues that the leaders of the WCC are a militant ecumenical elite far removed from the essence of theology and fully committed to political causes. He contends that Christian anti-Zionism is not just a form of generic anti-Zionism but that it draws from the same theological roots as the medieval European blood libels. In this regard, see also The Resurgence of Anti-Semitism by Bernard Harrison. The Christian Left seeks to appease radical Muslim opinion about the existence of Israel, as liberal churches have allied themselves with a movement with which they have nothing in common. Merkley does not pretend to believe in either the meme of the religion of peace or the willingness of Israel's neighbors to live in peace with it. See Peace: The Arabian Caricature of Anti-Semitic Imagery to understand why.

As anti-Zionism gained momentum in the 1970s, more individuals with different convictions started leaving those churches as is evident from the declining membership of the mainstream denominations. And Christians Zionists became actively involved in the support of Israel and her people in the Diaspora. Those of a theologically more conservative disposition have shown themselves to be steadfast and loyal friends of the Jewish State. Organizations like the Christian Embassy in Jerusalem, Bridges for Peace, Christian Friends of Israel, the International Christian Zionist Center and CUFI are devoted to the welfare of the country by means of practical and political assistance. Chapter seven provides interesting information on the institutional variety of and theologies of Christian Zionism. Please note that most of them avoid proselytizing. Standing With Israel by David Brog is an informative read on the history and current composition of the movement whilst In Defense of Israel by John Hagee and Future Israel: Why Christian Anti-Judaism Must Be Challenged by Barry Horner explain the theological motivation.

Merkley is uncertain whether the mainstream churches will move further in the direction of what he calls neo-Marcionism (See Lost Christianities by Bart Ehrman for an explanation) in order to appeal to secular liberals, Islam and the Eastern churches or whether it will attempt Jewish-Christian reconciliation. On the Protestant side the signs are not promising with their divestment attempts, while things look more ambiguous in the Roman church in view of the militant rhetoric of Michel Sabbah, Archbishop of Jerusalem. Besides obvious reasons for standing with Israel like its adherence to the rule of law, commendable record of respecting the holy places of all religions, astonishing cultural and technological accomplishments and uninterrupted record of democracy, there is another reason why Christian Zionists are loyal to the Jewish state. It is, like the attitude of the other churches, rooted in theology, but quite overtly based on scripture. To its Christian friends, the rebirth of Israel represents the major miracle of the 20th century. It is a requirement of faith to seek the blessing of Israel above all other considerations; the existence of Israel is considered crucial to the survival of our Judeo-Christian civilization.

Among the valuable contributions of this illuminating work is the refutation of myths, false perceptions and stereotypes fabricated by the mass media. As already mentioned, many Christian Zionist organizations have a strict policy of not seeking converts. They are not all fundamentalists or biblical literalists nor do they profess to know the sequence of events that will lead to the return of Messiah, and least of all do they want the Jewish people to suffer any more than they already have. Merkley provides abundant evidence that anti-Zionism flourishes on the Christian Left today, but further proof is available in The New Anti-Semitism by Chesler and The Deadliest Lies by Foxman. I highly recommend Christian Attitudes toward the State of Israel to all who wish to understand what is happening in this world of lengthening shadows. The book includes notes, a bibliography, references and an index.

Paul Merkley is an academic historian, with a keen theological interest. He politely and disppassionately cuts through much of the smoke of official church statements and pronouncements. His strongest criticisms are often his generous use of [sic]!

Merkley gives us penetrating insights into the main church groupings' attitudes towards Zionism and Israel. He documents the visceral hatred of Israel in the Middle East Council of Churches and how they managed, for example, to pursuade the WCC to sacrifice Coptic protests about persecution on the altar of Palestinian nationalism. He shows how when unity has been jeopardised in the WCC, anti-Semitic anti-Zionism has often stepped in to hold the carriage together.

He describes the gradual decline of almost all liberal Protestantism, from headier days of remorse and amazement at Nazi atrocities, into a swamp of post-imperialist, anti-colonialist handwringing for the down trodden, which in the case of the Palestinians ignores their greatest needs, perpetuates their tragedy, bolsters their worst oppressors and remorselessly turns its fire on Israel.

He sympathetically portrays the Vatican's modest ascent from actively inciting and participating in anti-Semitism, through its tortuous and frosty antagonism to Israel after the Holocaust, its amazingly late recognition of the state in 1994, to the bland and general apologies of John Paul 2 for past crimes.

He reserves much of his warmth, though clearly not his theological agreement, for evangelical Christian Zionists, a movement he helpfully defines. He also documents the beginning of the Lausanne conference's neo-evangelical anti-Zionism and its heirs. My main criticism here is the lack of comment on pre-19th century Christian tradition. Historic evangelical expectation of Israel's return dates well back to the C16th and earlier, it is the anti-Zionists who have innovated.

A fascinating and illuminating read for any student of Jewish, Christian and Christian-Israeli relations.

While informative, this book seethes with prejudicial bias against Traditional Christianity in general and the Eastern Churches and Middle Eastern Christians in particular. It is a magisterial example of the kind "modernist" bias in Christianity that underpins what is called "Christian Zionism", which thinks in its heart of hearts that the basic Christian message that Jesus is the Messiah is Anti-Semitic. As a result of this belief, they have become the most radical of supporters of the Jewish State, to the detriment of the native Christian populations of the Holy Land. The living descendants of the first Christians are, in the eyes of the author and those like him, an embarrassing and inconvenient reality, whose existence must be ignored, or whose plight must be more conveniently pinned on their Muslim countrymen, despite these Christians' own near-unanimous insistence that Israel has been responsible for their destruction. When they point out this obvious, verifiable truth and remain steadfast patriots, they are then accused of being "Anti-Semites"! Much like Jewish critics of Israel must be "self-hating" Jews, the Christian Arab patriots who defend themselves and the land of Christ from foreign invaders must be Anti-Semites, and their Western sympathizers must be "liberals". But aren't the real "liberals" (if by liberal we mean someone who "won't take his own side in an argument") these Western "modernists", these "self-hating" Christian Zionists who are so wracked by guilt over their own hidden Anti-Semitic impulses that they support the Jewish state's war on the region's Christians - the only few Christians left to bear witness as "living stones" int he land where Christ walked?

This book documents how liberal Protestants in the U.S. who have reworked their theology regarding the Jewish people have allowed the prophetic voices of their churches to be hi-jacked by groups like Sabeel and the Middle East Council of Churches and other church institutions that have embraced what can be politely described as a Judeophobic agenda. These institutions have portrayed Israel's efforts to defend itself against enemies intent on destroying it as a Jewish assault on Christian sensibilities and the mainline churches cooperate in broadcasting this narrative. Merkley offers enormously valuable background and history to the conflict. It also provides insight into how putatively progressive Christians have remained silent about the the mistreatment of religious and ethnic minorities in the Middle East. A hugely important book that has not gotten enough attention. A must read for this interested in understanding Christian anti-Zionism.