…I unequivocally support Israel’s right to exist as a Jewish state, but I have also written repeatedly and critically about Israel’s tactics in its war on Gaza, which I believe have prolonged the conflict and created extraordinary and unnecessary human suffering.
Jewish lives aren’t more precious than Palestinian lives, and any form of advocacy for Israel that treats Palestinians as any less deserving of safety and security than Israelis isn’t just un-Christian; it’s anti-Christian. It directly contradicts the teachings of Scripture, which place Jews and Gentiles in a position of equality.
Second, internal Christian debates about whether the modern state of Israel is a fulfillment of biblical prophecy — as interesting as they can be — should be irrelevant to American foreign policy, which should be based both on American interests and American commitments to international justice and human rights.
But historic Christian antisemitism is rooted in a historic Christian argument, and it requires a specifically Christian argument in response.
Put in its most simple form, Christian antisemitism is rooted in two propositions — that Jews bear the guilt for Christ’s death (“Jews killed Jesus”), and that when the majority of Jews rejected Jesus (who was a Jew, as were all his early apostles), that God replaced his covenant with the children of Abraham with a new covenant with Christians. This idea of a new covenant that excludes the Jewish people is called “supersessionism” or “replacement theology.”
Put the two concepts together — “Jews killed Jesus” and “Christians are the chosen people now” — and you’ve got the recipe for more than 2,000 years of brutal, religiously motivated oppression.
Boller is a recent convert to Catholicism, and she — like Candace Owens — wields her newfound faith like a sword. But perhaps they both need to spend a little more time learning and a lot less time talking.
First, let’s put to rest the indefensible idea that “the Jews” killed Christ. As the Second Vatican Council taught, “The Jewish authorities and those who followed their lead pressed for the death of Christ; still, what happened in his passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today.”
This isn’t a statement of high theological principle as much as basic common sense. Convicting an entire people, for all time, of the crimes of a few religious leaders is a moral monstrosity that runs counter to every tenet of Christian justice.
Second, Boller’s own church teaches that there is a deep bond between Christians and Jews. Last year, Robert P. George, a noted Catholic political philosopher at Princeton, wrote a powerful essayin Sapir, a Jewish journal of ideas, in which he described the relationship between the Jewish people and the Catholic Church as an “unbreakable covenant.”
As George writes, Pope Benedict XVI explicitly rejected the idea that the Jewish people “ceased to be the bearer of the promises of God.” Pope John Paul II said that the Catholic Church has “a relationship” with Judaism “which we do not have with any other religion.” He also said that Judaism is “intrinsic” and not “extrinsic” to Christianity, and that Jews were Christians’ “elder brothers” in the faith.
Indeed, paragraph 121 of the Catechism of the Catholic Church states that “The Old Testament is an indispensable part of Sacred Scripture. Its books are divinely inspired and retain a permanent value, for the Old Covenant has never been revoked.”
I don’t believe for a moment that the Catholic view is the only expression of Christian orthodoxy. I know quite a few Protestant and Catholic supersessionists who are not antisemitic, but I highlight the words of Pope John Paul II and Pope Benedict XVI because they starkly demonstrate the incompatibility of antisemitism with Christian orthodoxy.
But one doesn’t have to agree with Catholic teaching (or its Protestant analogues) to be fairly called a Zionist — a Christian Zionist, even — because one believes in the right of Israel to exist as a Jewish state.
The reason is rooted in Scripture’s commitment to equal dignity for all people, regardless of ethnicity, class or sex. As an extension of that commitment, no group of people should be subjected to abuse or persecution — much less genocide.
In this formulation, a so-called Christian Zionist would also likely be a Christian Kurdist (not a phrase you hear every day) or have a Christian commitment to Palestinian statehood. Kurds and Palestinians have also been historically oppressed, denied a home and deprived of the right to defend themselves.
In those circumstances, statehood isn’t a matter of fulfilling prophecies; it’s about safety and security. It’s about self-determination and the preservation of basic human rights. And if you think that can be done without supporting statehood, then I’d challenge you to consider the long and terrible historical record.
A consistent Christian Zionist would oppose both the heinous massacre of Jews on Oct. 7, 2023, and the aggressive, violent expansion of settlements in the West Bank. He would stand resolutely against Iranian efforts to exterminate the Jewish state and against any Israeli war crimes in Gaza.
Embracing the idea that the modern state of Israel is a direct fulfillment of biblical prophecies and therefore must be supported by the United States for theological reasons can lead us to dangerous places — to a belief, in essence, in permanent Israeli righteousness, no matter the nation’s conduct and no matter the character of its government.
But the opposite idea — that Christians have replaced the Jews in the eyes of God, and there is no longer any special purpose for Jews in God’s plan — has its own profound dangers. It creates a sense of righteousness in religious persecution, and it has caused untold suffering throughout human history.
The better Christian view rejects both dangerous extremes, recognizes the incalculable dignity and worth of every human being, and is Zionist in the sense that it believes that one of history’s most persecuted groups deserves a national home.
And since Christians have persecuted Jews so viciously in the past (and some still do today), we have a special responsibility to make amends, to repair the damage that the church has done. That begins by turning to the new Christian antisemites and shouting “No!” Ancient hatreds born from ancient heresies have no place in the church today.
Source: Whatever This Is, It Isn’t Anti-Zionism
Multicultural Meanderings 