Christian Zionism preceded Zionism amongst both secular and rabbinic Jews,[2] and much of the initiative for this came from within the United Kingdom.[3][4] Expectations of a national return of the Jews to their homeland, often called Restorationism, were widely held amongst the Puritans, also heralding greater tolerance and the gradual readmission of Jews to England.[5][6]
The meaning of our text, as opened up by the context, is most evidently, if words mean anything, first, that there shall be a political restoration of the Jews to their own land and to their own nationality.
C H Spurgeon in 1864, 32 years before Herzl's Der Judenstaat,[10]
Early political momentum from the 1790s to encourage and facilitate a Jewish return to Israel was doctrinally post millennial in character, being based on Puritan teaching.[4][5] Influential premillennial teachers like James Frere, James Haldane Stewart and Edward Irving in the 1820s and 30s spurred a shift in widely held opinion, with equal advocacy for the restoration.[4][19] The close associates Edward Bickersteth and Lord Shaftesbury were prominent premillennial proponents of Restoration, though Bickersteth did not publicly come to this view of the millennium until 1835, and both held differently nuanced views but jointly considered a return to the land would precede the receipt of spiritual life.[4]
Perhaps the greater paradox was that Victorian England's leading Christian Zionist had been encouraged and confirmed in his restorationist views by Jewish converts who were far more zealous in the Zionist cause than most of their fellow Jews.
On Lord Shaftesbury, Donald Lewis, Professor Church History, Regent College, Vancouver.[4]
Shaftesbury repeatedly lobbied Lord Palmerston for moves to stimulate Jewish return to the Middle East, primarily by the appointment of a British Consul in Jerusalem in 1838. He also pressed for the building of Christ Church, the first place of Reformed worship in Jerusalem despite Ottoman and local opposition and the consecration in 1841 of a Jewish joint Anglican and Prussian Bishop in Jerusalem.[4][20] Shaftesbury's labours paved the way for the Balfour Declaration.[4][21]
William Hechler, an Anglican minister has been described as, 'not only the first, but the most constant and the most indefatigable of Herzl’s followers'.[1] Due to his German court connections, Hechler initially introduced Herzl to the Grand Duke of Baden, and through him hoped to present early Zionist proposals to Kaiser Wilhelm II,[22] prompting one historian to suggest that with less German suspicion, the Zionist cause might instead have been brought to birth through its own initiative.[3]
Christian Zionists like John Henry Patterson[23] and Orde Wingate[24] played crucial roles in the initiation and development of the Haganah, sometimes despite British Government opposition.
Some proponents of Christian Zionism believe that Israel must belong to the Jewish people as one of the prerequisites for the return of Jesus to earth.[3][25] This eschatology has been criticized by Stephen Sizer.[26] He and Christian Zionist David Pawson have publicly debated the issue.[27]
In 2007, the Israeli English-language newspaper The Jerusalem Post, reported on the Jerusalem Summit Europe conference held in London, describing it as an attempt "to stem the tide of rising Islamic fundamentalism" and of moral relativism.[28][29] According to the paper, the goal was to "rekindle the faded force of Christian Zionism in the United Kingdom."[30]
Organisations
Exploits Ministry is one of the London organizations which promotes Christian Zionism.[31]
^ ab25th Anniversary Volume for Theodor Herzl cited in Paul Merkley, The Politics of Christian Zionism 1891-1948, ISBN9780714644080
^Shapira, Anita (2014). Israel a history, translated from Hebrew by Anthony Berris. London: Weidenfeld and Nicolson. p. 15. ISBN9781611683523.
^ abcMerkley, Paul (2 June 1998). The Politics of Christian Zionism 1891-1948. Florence, Kentucky: Routledge. p. 240. ISBN9780714644080.
^ abcdefghiLewis, Donald (2 January 2014). The Origins of Christian Zionism: Lord Shaftesbury And Evangelical Support For A Jewish Homeland. Cambridge: Cambridge University Press. p. 380. ISBN9781107631960.
^ abMurray, Iain (June 1971). the Puritan Hope. Edinburgh: Banner of Truth. p. 326. ISBN9780851512471.
^'The Jew', July 1870, The Quarterly Journal of Prophecy
^A Narrative of a Mission of Inquiry to the Jews from the Church of Scotland in 1839 (Edinburgh, 1842) ISBN1-85792-258-1
^"Sermon preached 17th November 1839, after returning from a 'Mission of Inquiry into the State of the Jewish People'"
^Sermon preached June 1864 to London Society for promoting Christianity among the Jews
^Simeon, Charles (9 February 2012). Horae Homileticae, Or, Discourses (in the Form of Skeletons) Upon the Whole Scriptures Volume 6. General Books LLC. p. 190. ISBN9781235837920.
^Frankel, Jonathan (13 January 1997). The Damascus Affair: 'Ritual Murder', Politics, and the Jews in 1840. Cambridge: Cambridge University Press. p. 512. ISBN9780521483964.
^Sandeen, Ernest (1 August 2008). Roots of Fundamentalism: British and American Millenarianism 1800-1930. Chicago: University of Chicago Press. p. 336. ISBN9780226734682.
The Historical Roots of Christian Zionism from Irving to Balfour: Christian Zionism in the United Kingdom (1820–1918) by Stephen Sizer - from the book 'Challenging Christian Zionism: Theology, Politics and the Israel-Palestine Conflict'[1]
Donald M. Lewis, "The Origins of Christian Zionism: Lord Shaftesbury and Evangelical Support for a Jewish Homeland," Cambridge University Press, 2009. ISBN978-0-521-51518-4
Merkley, Paul (2 June 1998). The Politics of Christian Zionism 1891-1948. Florence, Kentucky: Routledge. p. 240. ISBN9780714644080.