Christian Zionism, the phenomenon of Christians advocating for or supporting a Jewish commonwealth in the Holy Land, has attracted extensive public attention in the last decades. Remarkably, while Christians have supported attempts at Jewish restoration in Palestine for many generations, Christian Zionism is a relatively new term. It appeared in America only around 1980, mostly designating Christians that in the wake of the Israeli conquests of historical Jerusalem and the West Bank in June 1967 have come to see Israel as fulfilling a role in the events leading to the Second Coming of Jesus to earth. Christian Zionists, mostly evangelical Christians, emerged at that time as ardent supporters of Israel in the American political arena, and scholars, journalists, and politicians have attempted to explain their motivations.
Christian Zionists have stirred strong reactions, and most explorers of the phenomenon have taken partisan views, as either supporters or antagonists, often arguing theologically or politically with Christian Zionist stands. Goldman does not come to defend or attack, aiming instead at offering “religious literacy” on the various facets of the movement (11).
The book offers a comprehensive overview that relates to almost all conceivable aspects of Christian Zionism. It starts by exploring the history of Christian Zionist ideas. The author finds their roots in early Christian writings that predicted the restoration of the people of Israel in the fullness of time (chapter 1). Likewise, Goldman points to eschatological yearnings for the establishment of the Kingdom of Christ on earth as at times encompassing the idea that the Jews are to play a role in the events that would allow the Messianic times to materialize. Christian Chiliastic thinkers who advocated the return of the Jews to their ancestral land were, however, in the minority. As a rule, mainstream Christian groups have taken amillennial approaches, interpreting passages in the Christian sacred scriptures as allegorical or as relating to a theoretical remote future. Still, especially since the Reformation of the sixteenth century, advocates of the idea of Jewish restoration have come on the scene periodically, making their mark on Christian-Jewish relations. The Protestant reformed tradition placed a renewed emphasize on the Old Testament, and many of its members embraced the idea of the return of the Jews to the Holy Land. Such Reformed ideas, the author suggests, strongly influenced American Christians. Goldman also points to the affinity that developed in the minds of American Protestants between their experiences and those of the Israelites of ancient times. Looking upon themselves as God's people crossing the desert into the Promised Land, they still saw the Jews as destined to return to their ancient homeland on the eastern shores of the Mediterranean. While Puritan beliefs subsided by the time of the American Revolution, eschatological expectations have actually increased, albeit taking a twist, emphasizing America's role in bringing liberty to humanity (chapter 2).
Goldman goes on to explore the move from what he labels “restorationism,” the thoughts, writings and initiatives of Christian proponents of Jewish restoration predating the rise of Jewish Zionism, to Christian Zionist efforts following the rise of the Jewish Zionist movement (chapter 3). In this, he follows Shalom Goldman and others who see Zionism as a mutual Christian-Jewish project, even if the two groups have not always worked in tandem. The author is careful to note that evangelical Christians were not the only ones approving of Jewish restoration. While many liberal Protestants were skeptical about the Zionist program, prominent liberal American Protestants stood on the side of Zionism in the 1930s–1950s, advocating the creation of a Jewish state in Palestine. Likewise, they defended the acts and legitimacy of the country after its establishment in 1948, in spite of its state of war with the Arab neighbors (chapters 4 and 5). Goldman places their stand within the national and international realities of the time. America of the Cold War era entered into a global struggle with communism. To many, support of Israel seemed to go hand in hand with vital American interests as well as defense of Christian values. The author is careful to note that Christian Zionists have not limited their arguments to Messianic hopes and have instead relied on political, economic, or humanitarian considerations as well (131–135). In fact, liberal thinkers, such as Reinhold Niebuhr, distanced themselves from eschatological claims. However, the positive image many progressive Americans held of Israel did not endure. The 1967 war when “David becomes Goliath” (141) caused many liberal Christians to see Israel as the aggressor. This gave further impetus to the friendly relationship between the “Christian Right” and Israel, so much so that many came to equate Christian Zionism with conservative evangelical support (chapter 6). Goldman concludes the book by wondering about the future of Christian Zionism. Evangelical Christianity is currently witnessing a moderate decline, and there is a question concerning the ability of Christian Zionism to maintain the strength and influence it has carried in the last decades.
God's Country is a fine book. It provides vital details and compelling analysis of Christian Zionism in America. Goldman's is one of the most complete and even-handed treatments of the topic. The manuscript is also well written and well organized. One can argue with Goldman when he makes a claim against any special role for the futurist dispensationalist premillennialist faith in bringing evangelical Christians to look upon Zionism and Israel as central to the unfolding of history. This, however, is a minor point. The author should be commended for an excellent achievement. Scholars and students, as well as journalists, policy makers, and interested laypersons will greatly benefit from reading the book. I highly recommend it.
