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THE HISTORY OF CHRISTIAN ZIONISMThe roots of the movement
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The Christian Zionist Movement has grown in numbers and in impact in recent 
years. Today, thousands of Christians from all over the world are, more 
than ever, ready to declare their love and support for the nation of 
Israel. Each year they come in their multitudes to Jerusalem to join the 
International Christian Celebration of the Feast of Tabernacles. But the 
roots of this movement go back throughout Christian history.

In a sense, Christian Zionism goes right back to the 1st century period, as 
there have always been men and women who have believed and taught its 
tenets. Many examples of this from history could be quoted, but an article 
of this nature does not allow us to do it. As a definite theology, however, 
Christian Zionism had its beginnings among the pietistic Protestants of the 
16th century and the 17th century Puritans of England. In 1587 a man named 
Francis Kett was burned alive for expressing his belief that the Bible 
prophesied a return of the Jews to their land. Moreover, in 1607, Thomas 
Brightman published a book in Basel called “Revelation of the Revelation”. 
In this book he wrote: “What, shall they return to Jerusalem again? There 
is nothing more certain; the prophets do everywhere confirm it.” Others of 
the same period frequently expressed a similar belief. For instance, Isaac 
de la Peyrere (1594-1676), who served as the French Ambassador to Denmark, 
wrote a book wherein he argued for a restoration of the Jews to Israel 
without conversion to Christianity.

By the time of the 18th century, the Christian Zionist Movement, known then 
as the Restoration Movement, included many theologians, writers and 
politicians. Noteworthy was Thomas Newton, the Bishop of Bristol. He 
believed Jews would be restored to their native city and country and at the 
same time he condemned anti-Jewish prejudice. The movement grew with the 
onset of the French Revolution and the Napoleonic wars.

In the 19th century the movement continued to gather momentum and one of 
the outstanding personalities in this regard was Anthony Ashley Cooper, 
Earl of Shaftesbury. He noted in his diaries that the signs were right for 
the return of the Jews to Palestine. A certain Charles Henry Churchill, a 
British resident of Damascus, also became a zealous propagator of the 
creation of a Jewish State in Palestine. In 1841 he wrote a letter to the 
Jewish philanthropist Moses Montefiore in which he stated: “...I consider 
the object to be perfectly obtainable. But, two things are indispensably 
necessary. Firstly, that the Jews will themselves take up the matter 
unanimously. Secondly, that the European powers will aid them in their 
views...”

Another popular figure in the Restoration Movement was George Gawler 
(1796-1869). He wrote a book in 1845 and in it, concerning the Jewish 
people, he states that they were to replenish the deserted towns and fields 
of Palestine.

As the 19th century drew to a close, many prominent men were involved in 
Christian Zionism. Men like the British industrialist, Edward Cazalet 
(1827-1883), Lawrence Oliphant (1829-1888), a most active restorationist, 
and the American, William E. Blackstone. Blackstone was once dubbed the 
American Christian “Father of Zion&not;ism”. The most interesting Christian 
Zionist of the period was, however, William H. Hechler (1845-1931). 
Hechler, Chaplain of the British Embassy in Vienna, worked very closely 
with Theodore Herzl, considered to be the founder and father of the Jewish 
State. In fact, Hechler dedicated 30 years of his life to the great task of 
realizing the Zionist goal; the establishment of the Jewish State in 
Palestine. Unfortunately he died only seventeen years before this became a 
living reality. However, he was privileged to attend the First Zionist 
Congress in Basel, Switzerland, in August 1897, at which the foundation 
stone of the restored Jewish State was laid.

The 20th century saw the Zionist dream come true as a direct fulfillment of 
God’s prophetic word. Sadly, some tragic events preceded this realization, 
the most terrible and evil of which was the Nazi Holocaust. Out of the 
ashes of six million Jews rose the restored Jewish State.

>From the very beginning of the century, Christian Zionists were in the 
forefront of the struggle on behalf of the Jewish People. Their influence 
upon statesmen and men of power was great. It is no secret that this 
influence played a major role in producing the Balfour Declaration of 1917, 
in which His Majesty’s Government viewed “with favor the establishment of a 
Jewish national home” in Palestine.

Time will not permit us to talk of famous Christian Zionists such as 
Charles Orde Wingate, John Hayes Holmes, Professor Reinhold Niebuhr and 
Corrie Ten Boom who, at great personal risk during the Second World War, 
rescued Jews from the hands of Nazism. All these believed that scripture 
promised the restoration of the Jewish State in Palestine. Most of them 
died in hope but some, like Corrie Ten Boom, lived to see the impossible 
come true.

Christian Zionism has a long history. Today the movement has swelled to 
embrace thousands. All of them see their task as being far from over, since 
the same forces that sought the destruction of Israel in decades past are 
still at work today. The survival and preservation of Israel is dependent 
upon the same kind of help and support that made her existence a reality. 
Christian Zionists believe that in seeking her peace they are in the long 
run working for the world’s peace (Isaiah 2:1-4).
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*Rev. Malcolm Hedding is the former Executive Director of the International 
Christian Embassy Jerusalem.*

©2010 International Christian Embassy Jerusalem

On Tuesday, January 3, 2017 at 4:03:56 PM UTC-6, Travis wrote:
>
>
>
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>
>
>
>
>
> How to Reason about Islam 
>
> The first key is to not use the Koran and Allah, because the Koran is 
> structured to be hard to understand. Instead, use the Sunna of Mohammed. 
> The Koran says 91 times that Mohammed is the perfect Muslim and he is very 
> easy to understand. We find Mohammed in his traditions, the Hadith, and his 
> biography, the Sira.
>
> When we use Mohammed to explain Islam, we do what the Koran commands. 
> Every hadith that I use is called Sahih (authentic), since I use Bukhari 
> and Abu Muslim.
>
> Sometimes you meet a Muslim who rejects all of the Sunna, so how do you 
> use Mohammed? Simple, the Koran by itself cannot be understood by any 
> person, without knowing the life of Mohammed. No Mohammed equals no 
> understanding of the Koran.
>
> The Koran is the perfect, exact words of Allah. However, the perfect Koran 
> cannot be understood without knowing Mohammed. However, the life of 
> Mohammed and his traditions were written by people who never met him, but 
> wrote down what they heard from others. In a court of law, this is called 
> hearsay. Hearsay is not admissible in our courts. So the perfect book 
> cannot be understood without evidence that cannot be used in our courts. 
> Odd, isn’t it?
>
> WATCH VIDEO 
> <http://click.icptrack.com/icp/relay.php?r=8149463&msgid=998606&act=6VT9&c=162528&destination=https%3A%2F%2Fwww.politicalislam.com%2Fhow-to-reason-about-islam%2F>
>
> -----------------------------
>
> Bill Warner, Center for the Study of Political Islam
>
> https://www.politicalislam.com/how-to-reason-about-islam/ 
> <http://click.icptrack.com/icp/relay.php?r=8149463&msgid=998606&act=6VT9&c=162528&destination=https%3A%2F%2Fwww.politicalislam.com%2Fhow-to-reason-about-islam%2F>
>
> www.politicalislam.com 
> <http://click.icptrack.com/icp/relay.php?r=8149463&msgid=998606&act=6VT9&c=162528&destination=www.politicalislam.com>
>
> Facebook: BillWarnerAuthor
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> Twitter: @politicalislam
>
> © copyright 2017
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> This message was sent to [email protected] <javascript:> from:
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