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Home , Christian Zionism, John Walvoord

The Implications of Christian for Mission Andrew F. Bush

he region of Gaza in the Palestinian territories is home the mission of God; and (4), espousing heightened eschatological Tto 1.5 million Palestinians, making it one of the most expectations, creating a missional ethic that downplays, if not densely populated communities in the world. It is fenced and dismisses, ’ ethic of love. heavily guarded, with restricting travel into Israel, off the shores of Gaza in the Mediterranean, and at the Rafah border and crossing into Egypt. It is a captive community. The former pres- ence of the Israeli settlements, with their eight thousand settlers, Dispensationalism, a theology formed in the nineteenth century made a difficult life virtually unbearable. Under the protection by evangelical Protestants in and the , of Israeli armed forces, the settlers controlled 50 percent of the emphasizes a literal interpretation of the , including es- land, further squeezing the Palestinian communities into their pecially the prophecies concerning Israel.2 These prophecies packed towns and refugee camps. When the government of Israel are viewed as predicting the restoration of to , made the decision that it was not feasible to expect that Israelis which is regarded as a condition for the return of Jesus Christ. would ever constitute a majority community in the Gaza Strip, it This restoration includes possession of the land promised to began the process of relocating the Israeli settlers. In the months Abraham and his descendants, as well as the renewal of wor- and weeks leading up to the final eviction of the most recalcitrant ship in a rebuilt Jewish temple in . This new Jewish settlers, Christians from the United States and elsewhere moved temple must replace the presently situated Dome of the Rock into the settlements in Gaza, joining the settlers in protesting and the Al-Aqsa mosque, the third holiest place of worship in Israel’s policies.1 The suffering of the Palestinian Gazan residents Islam.3 Following establishment of a false peace, the Antichrist caused by the presence of the settlements seemed not to be a will defile the temple and will instigate persecution of the Jews. consideration to these protestors. Christ will then return to defeat the Antichrist and his forces at These Christian supporters illustrate a commitment to a final battle of Armageddon and establish his global millennial Christian Zionism, a mission movement that believes in a reign. National Israel will be glorified before the nations, which literal fulfillment of the Abrahamic promise of the land to the must come to worship the Lord in Jerusalem. Dispensationalism Jews, regardless of the implications for Palestinian Arabs in the maintains that God has distinct purposes for Israel and for the and Gaza. This article examines the implications of church and that God’s prophetic purposes are fulfilled through popular Christian Zionism for contemporary missions. I wish to Israel. Before the final horror of the Antichrist, the church will show that in four respects it radically departs from the norm of be “raptured,” or caught up into heaven.4 contemporary mission theory and practice, namely, in (1) fail- In accordance with dispensationalism’s emphasis on the cen- ing to view Palestinian Arabs as a distinct people group, thus trality to God’s purposes of a restored Israel and the assumption ignoring the insights of cultural anthropology; (2) ignoring the that modern Israel is the fulfillment of these biblical prophecies, role of context in its missionary efforts; (3) following militant dispensationalists are devoted to furthering the security of Is- in espousing the use of force to accomplish rael and its claims to the land. This commitment is apparent as dispensationalists have formed numerous organizations in the Andrew F. Bush is Associate Professor of Missions, United States and internationally to advance political support 5 Eastern University, St. David’s, Pennsylvania. He for Israel on the part of the U.S. government. At the same time, has served since 1998 with a Christian organization in they have developed associations with Israeli political leadership the Palestinian West Bank. He previously worked as a and Zionist organizations.6 church planter in Manila, Philippines (1987–98). For its part, Christian Zionism is a movement of premillennial, —[email protected] dispensational, fundamentalist/evangelical Christians who ad- here to and promote the beliefs and goals of political and .7 It is a nationalistic movement driven by heightened

144 International Bulletin of Missionary Research, Vol. 33, No. 3 eschatological expectations. As a Christian movement, it does evangelization, extensive research has been undertaken to num- display a concern for the salvation of the Jewish people, even ber the remaining unreached people groups. Current results are though evangelistic intentions must be tempered in order for al- available on the Web site of the Joshua Project, a ministry of the liances to be secured with Jewish activists and Israeli authorities. U.S. Center for World Mission.15 Christian Zionism is also characterized by its rejectionist position The strategy of reaching people groups is well understood toward the Palestinian people, who are regarded as illegitimate throughout the evangelical mission community. Yet Christian Zi- usurpers of the land and whose claims to a sovereign state are onists often assert that there is no authentic people group known viewed as having no merit.8 Although Christian Zionism adheres as Palestinians, that the Palestinians are merely Arabs without theologically to mainstream dispensationalism, it is distinct from cultural distinction from other Arab communities in the . it in melding theology with alliances to political movements that For example, “the notion of a distinct ‘Palestinian people’ with a seek to advance the fulfillment of the dispensational prophetic language, culture and religion of its own, is a creation of Yasser scenario. Two such organizations are the International Christian Arafat and nurtured by the surrounding Arab nations after their Zionist Center in Jerusalem and the International Christian Em- ignominious defeat in the 1967 war with Israel. The so-called bassy Jerusalem (ICEJ).9 ‘Palestinian people’ are, in reality, Arabs whose mother tongue While not all dispensationalists support the activism of Chris- is Arabic, whose religion is Islam, and whose culture is shared tian Zionism, the influence of the latter movement is widespread by most of the 22 surrounding Arab countries. There simply is within the evangelical dispensational community. Its values are no distinct Palestinian entity.”16 spread through popular televangelists and Bible teachers such The historic presence of the Palestinian community in the land as and Kay Arthur, influential pastors, the Web is also disputed. Despite the centuries-old association of Palestin- sites of various ministries, and popular Christian literature such ian Arab society with the land, Christian Zionists maintain that as Tim LaHaye’s novels.10 the land was essentially empty when Jews began to immigrate to Palestine. Such an idea is borrowed from political Zionism, Christian Zionism as Mission which sought to dismiss Palestinian national identity.17 Israeli historians Baruch Kimmerling and Joel S. Migdal challenge such Dispensational evangelicals have always been ardent supporters notions in their analysis of the Palestinian people. of global mission. Although postmillennial evangelicals in the nineteenth century argued that dispensationalism’s emphasis One of the best known expressions of such a viewpoint [the on the sudden, premillennial return of Christ to “” his denial of the Palestinians’ unique ethnicity and historicity] has church from the world would effectively militate against mis- been argued by Joan Peters’ From Time Immemorial: The Origins of sionary fervor, the opposite has been true. The mission motiva- the Arab-Jewish Conflict over Palestine, a heavily documented and, tion for dispensationalists is the salvation of as many people as apparently, serious work of scholarship. Its basic argument is that possible before the nations are “left behind” to suffer under the most of Palestine’s Arab population was not indigenous. Rather, it consisted of migrants, attracted by opportunities offered by Jewish Antichrist.11 settlement, who came from separate streams and certainly did not Christian Zionism is emphatically to be seen as missional in (do not) constitute a people. . . . But as numerous sober historians intent. With the same zeal that dispensationally informed mission have shown, Peters’ tendentiousness is not, in fact, supported by agencies exhibit throughout the world, it seeks the fulfillment of the historical record, being based on materials out of context and God’s purposes for a people group, Jews in Israel, and the estab- on distorted evidence. . . . lishment of the kingdom of God in a particular land. Christian We asserted then, and reaffirm in this book, that the origins Zionism strives to further the fulfillment of prophecy that will lead of a self-conscious, relatively unified Palestinian people pre-date ultimately to the end of mission, when the nations are gathered Zionism.18 to worship Christ in Jerusalem in the millennium.12 Christian Zionism has indeed made meaningful contribu- The recognition of the Palestinian Arabs as a unique people tions to mission to the Jewish community in Israel. The Messianic is also found within the evangelical mission community. The Jewish movement has played a significant role in developing Joshua Project, for example, clearly identifies Palestinian Arabs relevant forms of witness to Jewish communities.13 Christian as a distinct people group.19 Zionist ministries have also furthered such mission by address- Palestinian Muslims and Christians, for their part, are quite ing historic anti-Semitism in the church. Also, in their desire to conscious of their particular history and culture. Identity as a support Israel, such ministries have delivered meaningful aid to Palestinian and not simply as an Arab is emphatically stated.20 needy families in Israel. It is, however, as mission that Christian Historically, there were about 1.3 million Palestinians in the land Zionism requires critique, which I develop in terms of the four in 1948. Christian Palestinians, for example, trace the spiritual issues mentioned above in the introduction. roots of their community to first-century Gentile Christians who lived in Palestine, and their pre-Christian heritage to the inhabi- Failure to View as a Distinct People Group tants of the land before the arrival of the ancient Israelites.21 The Palestinian architectural preservationist society (RIWAQ), based Contemporary missiological thought and practice have been in Rām Allāh, seeks to preserve the rich architectural history of significantly informed by cultural anthropology, which has the Palestinian community.22 stressed the significance of the people group: “a significantly Ironically, despite Christian Zionism’s claims that there is no large grouping of individuals who perceive themselves to have unique people group known as Palestinians, broad disparaging a common affinity . . . because of shared language, religion, remarks are commonly made concerning the Palestinian people, ethnicity, residence, occupation, class or caste, situation, etc., or especially collective references to them as terrorists, which im- combination of these.”14 Taking this concept to heart, mission plies a commonality of culture.23 The idea that there is something efforts have changed their focus from geographic regions to pathologically wrong with Arabs in general and Palestinians in people groups. In order to quantify the task remaining in world particular has long been held in the evangelical community.24

July 2009 145 The denial of cultural identity and the pejorative stereotyping may adopt certain outward forms of Jewish piety and Israeli of a people are not consistent with the efforts in contemporary culture, its theological foundations have been laid and developed missions to value each people group and its culture and to strive in evangelical communities in the West. In transplanting these to protect its dignity. convictions into Israel/Palestine, Christian Zionism has failed to listen sympathetically to the views of the people actually living Ignoring Present Context of Israel/Palestine in these societies. The fruit of mission that is conceived without contextual To make universal truth relevant in a specific context, it is neces- reflection and then inflicted by foreign mission organizations sary to consider carefully that context. While Christian Zionism on an indigenous people is well known.25 The best of intentions

146 International Bulletin of Missionary Research, Vol. 33, No. 3 do not suffice. For example, the goal of the ICEJ is to fulfill the theologically to the fact of the Palestinian presence in the land. prophetic command to comfort God’s people, Israel. Yet the For example, Asher Intrater thoughtfully argues: political stance that this organization assumes—opposition to withdrawal of Israeli settlements from occupied Palestinian Jewish habitation of the and reconciliation between territory and to formation of a Palestinian state—endangers all Jews and Arabs go hand in hand. You cannot have one without the Israelis by exacerbating the already extreme tensions.26 other. Yes, God gave the land of Canaan to . Yes, God called Western Christian Zionists might make more positive con- Jacob (the Jews) to return to the land of Israel. But Jacob could not fulfill the prophecies of the restoration of the land of Israel tributions if they would consider the nuanced positions of some without reconciling with his brother Esau (the Arabs). Messianic Jewish leaders in Israel who have attempted to respond

July 2009 147 The challenge of reconciliation with the Arabs forms a type world? The advocacy of militarism is a radical departure from of prerequisite for the Jews to fulfill their own destiny. Reconcili- the values of contemporary mission, which seeks to remove all ation will require both humility and courage. Jesus instructed His remnants of colonialism from its theology and praxis. disciples that if there is a problem of reconciliation with a brother, one must first deal with the issue of reconciliation before he can enter into spiritual worship with God (Mt. 5.23, 18.15).27 Downplaying the Love-Ethic of Jesus The eschaton is significant to mission. Christ associates mission Similarly, the Palestinian Christian community, weary of the with the signs of the end of the age (Matt. 24:14). Ultimately, imposition of Western theologies, of which Christian Zionism is the end of the age signals the end of mission. Premillennial dis- the most recent, is in the midst of its own efforts to develop an pensationalism is motivated by the urgency engendered by the authentic local theology. Mitri Raheb states: “Up to the present expectation of Christ’s sudden, soon return. Those not raptured time churches in the Middle East have been engaged in either with the church at that time will be “left behind” to face a world recalling the patristic theology or importing Western theology. . . . racked by the great tribulation. It is time to develop a Palestinian Christian theology which re- Christian Zionism combines this sense of urgency with the flects our situation and deals with the problems of the Christian 28 assumption that the founding of the State of Israel has initiated community today.” the final events that precede the return of the Lord.32 Christian The challenge before Christian Zionism is to consider the Zionism, Timothy Weber has argued, is characterized by its ethos complexities of the context in Israel/Palestine. Could reflecting of participation in eschatological prophecy, seeking through its on this context assist a deeper reading of scriptural texts funda- actions to ensure prophetic success and to speed the return of mental to dispensationalism and Christian Zionism? Perhaps the Lord. Ministries invites Christians to participate such deeper reading would bring to light the prophets’ call for in its ministry “Exodus II,” which assists Jews to immigrate to justice for the marginalized and the limits of nationalism in the Israel and thus “be a part of the fulfillment of prophecy.”33 economy of God. It can be argued that heightened apocalyptic expectations tend to induce neglect of the ethical demands of this present age, Willingness to Use Force for Mission Goals and specifically the ethical dilemma related to Israel’s attempt to occupy the Palestinian territories.34 This might explain why An early source of contextual theological reflection was libera- Christian Zionists support ethically dubious activities such as tion theology. Ironically, although Christian Zionism resists in- the movement and radical organizations such put from local sources that might modulate its position, it does as the Temple Mount Faithful, an Israeli group dedicated to the share certain affinities with radical liberation theologies, which rebuilding of the Jewish temple at any cost.35 Just as the denial espouse violence to achieve liberation from oppression and to of Palestinian ethnicity by Christian Zionists reflects attitudes achieve the justice of God for a people. Concerning this approach, David Bosch notes that “revolutionary action is raised almost to the level of sacred liturgy, conflict becomes an all-embracing hermeneutical key, and the mobilization of hatred and demagogy The expectation of the an inescapable duty. At the same time it perpetuates the fixation end of the age should on the ‘opponent’ as the implacable enemy and imputes the blame for every misery on others, while condoning everything strengthen the claims of the oppressed may choose to do in trying to rid themselves of Christ’s command to “love the shackle of oppression.”29 These attitudes are reflected in Christian Zionism when it your enemies, do good views Palestinians only as implacable enemies. Christian - to those who hate you.” ism’s advocacy of force to achieve what is viewed as God’s purposes is found in its support of the Israeli Defense Forces (IDF). For example, the International Christian Zionist Center in religious and political Zionism, so the minimizing of ethical has urged Christians to engage in the use of force to combat issues reflects the approach of Zionism, which has refused to Palestinians: consider the immorality of occupying a land that was home to another people.36 As Michael Prior notes, “There was little Christian—You too can work in the I.D.F.! debate within political Zionism on the right of Jews to go to an As Israel is forced unwillingly towards a violent, history- making war with its Arab enemies, many Christians who care already inhabited Palestine. Whereas one might expect to find are wondering what they can do to stand by the debates centering on such concepts as natural right, historical against its foes. right, moral right, or religious right, the discourse was content Some talk about praying, some talk about giving. Others to stake a claim by virtue of a perceived ‘national’ need, with a talk about coming over to Israel and giving the Arab enemies presumption that a need constituted a right.”37 what for!30 The expectation of the end of the age should strengthen the claims of the ethical teachings of Christ, particularly his radical Liberation theology has been criticized for assuming that command “love your enemies, do good to those who hate you” the “oppressed” are righteous and the “oppressors” evil. In (Luke 6:27). The apostle Paul is likewise clear: “Let no debt remain such advertisements the possibility that Israel’s military might outstanding, except the continuing debt to love one another, for be abusive seems not to be recognized.31 he who loves his fellow-man has fulfilled the law. . . . And do The glorifying of force in Christian Zionism is significant. this, understanding the present time. The hour has come for you How does this relate to the past use of force in establishing West- to wake up from your slumber, because our salvation is nearer ern hegemony and Christian mission in various parts of the now than when we first believed” (Rom. 13:8, 11 NIV).

148 International Bulletin of Missionary Research, Vol. 33, No. 3 Implications for Mission condemns the Pharisees because they “neglect justice and the love of God” (Luke 11:42). The immediate effect of the missional theology and praxis of In condoning the use of force to achieve their missionary Christian Zionism is felt in the Middle East by the Arab Chris- goals, Christian Zionism reveals a deep inconsistency. Through- tian community, which seeks to bring witness to its Muslim out the world it seeks to advance the Gospel of the grace of neighbors. I recently completed research on the relationship God, with its forgiveness and mercy toward all peoples. Yet in Palestinian Christian students have with Muslim students at the Middle East, without sense of contradiction, it advocates a Birzeit University in the Palestinian territories.38 My research theology of militarism to suppress a minority population, under revealed that the Christian students have close friendships with the assumption that God blesses the disenfranchisement of the their Muslim classmates, but that these friendships and relation- Palestinians. This brand of colonialism is no more appropriate ships are hindered by the perception of the Muslim community than that of earlier generations of missionaries. that Christians in the West hate Palestinians and are biased In downplaying Jesus’ ethic of love to one’s neighbor in- in support of Israel.39 become guilty by cluding even one’s enemy, Christian Zionists seem to be prefer- association. These perceptions hinder meaningful ministry by ring instead an ethic based on one’s treatment of national Israel. Palestinian Christians as voices of reconciliation among Pales- According to Genesis 12:1–3, good or evil is defined by the treat- tinian Muslims. One Christian university student stated, “Un- ment rendered to Israel, that is, whether a given action is judged fortunately, they watch TV and see in the West and as being either a “blessing” or a “curse” to Israel. But to try to they think wrong things. . . . I talk to them [Muslim friends] bless Israel at the expense of failing to follow the two greatest about my belief that we are not seeking the land, we are seeking commandments (Mark 12:29–31) is to leave the way of Jesus, our heaven, because our land is not from here . . . but they think who emptied himself and assumed a posture of lowliness and that I am a Zionist or with them. But I say ‘No.’ The human humility, becoming a servant and enduring the cross. 41 being is our most valuable thing, the most fruitful thing in the Mission that proceeds out of a position of strength or land, and we do not need to kill to take the land.”40 force is very different from mission that proceeds from a In refusing to view the Palestinians as a coherent people posture of humility. It inevitably affects the message of the group, with their distinct values, concerns, and human rights, Gospel and distorts ministry. Samuel Escobar writes about Christian Zionism—from the seminary down to the local church— “imperial mission,” which depends on a source of influence in effect dehumanizes the Palestinians. It represents an impulse other than the Gospel. He maintains that Western mission opposite to that of Christ, who affirmed all humanity by the has historically sought to advance its agenda by alliance with incarnational adoption of a specific culture. Jesus rebuked eth- militarism, commercialism, and Western business models.42 nic prejudice, which lowered people’s status to that of “dogs,” The challenge for Western mission today is to rid itself of its by such encounters as that with the Syrophoenician woman, in dependence on these vehicles of manipulation (i.e., force) and which he repudiated popular attitudes toward her ethnicity by to fearlessly pursue the way of Jesus, both in Israel and in the answering her prayer (Mark 7:24–30). Palestinian territories. In making no effort to look deeply at the actual context of In the future, with the hindsight of many years, after the the Palestinian territories, Christian Zionists deprive themselves turbulence of the creation of the modern State of Israel has set- of the chance to speak clearly to issues of injustice. They thus tled and after the church has moved on to other concerns, will seem to turn their backs on , Amos, and the other prophets Christian Zionism be seen to be another aberrant element in who (along with their foretelling) urgently called for justice on Western mission? It is time for more rigorous missiological and the part of God’s people, not to mention Jesus, who roundly theological critique of this widely admired popular movement.

Notes 1. See “American Visitors to Gaza Protest Disengagement,” originally Feast of Tabernacles celebration in Jerusalem; and the International on www.worldnetdaily.com, June 5, 2005, available on http://web Christian Zionist Congresses. The ICEJ has offices in numerous .israelinsider.com/Articles/Politics/5760.htm. countries. Its conferences in Israel draw large international followings. 2. For a useful summary of dispensationalism, see Millard J. Erickson, Bridges for Peace, founded in 1976, is another evangelical Christian Christian Theology (Grand Rapids: Baker, 1983), pp. 1162–64. organization that promotes the concerns of Israel internationally. 3. This view is popularly promoted by the dispensational classic by 6. These organizations include Christian Friends of Israeli Com- , The Late Great Planet Earth (Grand Rapids: Zondervan, munities, founded in 1995, which seeks to link local churches with 1970), pp. 56–57. Israeli settlements in the Palestinian territories. The Jerusalem Tem- 4. See discussion arguing for this position throughout Dispensationalism, ple Foundation, founded in the early 1980s, and the Battalion of Israel, and the Church, ed. Craig A. Blaising and Darrell L. Bock Deborah, established by dispensationalist women in Texas, both (Grand Rapids: Zondervan, 1992). See also Erickson, Christian support the radical Temple Mount Faithful organization in Israel, Theology, p. 1164. (1800–1882), the developer of which seeks the ultimate destruction of the Islamic Dome of the dispensationalism, referred to the church as a mere “apostrophe” Rock and the rebuilding of the Jewish Temple. See Timothy P. Weber, in God’s purposes. For a thorough discussion of rapture theology, On the Road to Armageddon: How Evangelicals Became Israel’s Best Friend see , The Rapture Question (Findlay, Ohio: Dunham (Grand Rapids: Baker, 2004), pp. 257–59. Publishing, 1957). 7. Earlier in the twentieth century “Christian Zionism” was the term 5. These organizations include National Unity Coalition for Israel used to describe Christian supporters, especially in Britain, of the (formerly Voices United for Israel), founded in 1990 and based in foundation of the State of Israel. Only recently, however, has this Kansas City, Missouri, which networks evangelical Christian and term become more popular. Jewish organizations together in support of Israel; the Jerusalem- 8. According to Basilea Schlink, “Anyone who disputes Israel’s right to based International Christian Embassy of Jerusalem, which was the land of Canaan is actually opposing God and his holy covenant founded in 1980 to support Israel’s annexation of East Jerusalem with the patriarchs. He is striving against sacred, inviolable words (traditionally Palestinian Jerusalem) and which sponsors an annual and promises of God, which he has sworn to keep” (Israel at the Heart

July 2009 149 of World Events: A Perspective on the Middle East Situation Written to respond to “the need to comfort Zion according to the command During the Gulf War [Darmstadt, Ger.: Evangelical Sisterhood of of scripture found in Isaiah 40:1–2,” www.icej.org, “our mandate.” Mary, 1991], p. 22). In fact, the majority of Israelis oppose settlements in the occupied 9. See their Web sites: www.israelmybeloved.com and www.icej.org. territories and the military action that is needed to secure them. 10. Tim LaHaye and Jerry B. Jenkins, Left Behind series, 13 vols. (Carol Dozens of Israeli soldiers have refused to participate in military Stream, Ill.: Tyndale House, 1995–2007). activity in the West Bank and Gaza, including several elite air force 11. For example, the Assemblies of God, the largest Pentecostal pilots. denomination, whose ministers must yearly sign a statement of faith 27. Asher Intrater, “Jacob and Esau: A Vision for Arab-Jewish Recon- that embodies dispensational theology, has an aggressive mission ciliation,” in In the Footsteps of Our Father Abraham, ed. Salim J. Munayer program. It presently includes 2,700 North American missionaries (Jerusalem: Musalaha, 2002), pp. 35–44. Intrater was formerly the who work with 330,000 national pastors in 214 nations. See http:// leader of a Messianic congregation in the United States. agchurches.org/Content/Resources/2009%20AGWMCurrentFacts 28. Mitri Raheb, “The Spiritual Significance and Experience of the .pdf. Churches: The Lutheran Perspective,” in Christians in the , 12. Robert L. Saucy, “The Church as the Mystery of God,” in Blaising ed. Michael Prior and William Taylor (London: World of Islam Festival and Bock, Dispensationalism, p. 147. Trust, 1995), p. 129. For further discussion, see also Naim S. Ateek, 13. See Mark S. Kinzer, Postmissionary Messianic Judaism: Redefining “The Emergence of a Palestinian Christian Theology,” in Faith and Christian Engagement with the Jewish People (Grand Rapids: Brazos the Intifada, ed. Ateek, Ellis, and Ruether, p. 60. Press, 2005). 29. See David J. Bosch, Transforming Mission: Paradigm Shifts in Theology 14. Meg Crossman, ed., Worldwide Perspectives: Biblical, Historical, Stra- of Mission (Maryknoll, N.Y.: Orbis Books, 1991), pp. 421, 441–42. tegic, and Cultural Dimensions of God’s Plan for the Nations (Seattle, 30. Stan Goodenough, “Sar-El—Volunteers for Israel’s Defense,” www Wash.: YWAM Publishing, 2003), p. 192. This text is widely used .israelmybeloved.com/channel/israel_today/article/94. within the evangelical community for mission training. 31. B’Tselem, an Israeli human rights organization, issues regular 15. See www.joshuaproject.net. reports of the abuses of the IDF in its actions against Palestinians. 16. James M. Hutchens, president of the Jerusalem Connection See “B’Tselem: The Israeli Information Center for Human Rights in International, in his article “What About the Palestinians,” http:// the Occupied Territories,” at www.btselem.org. network.crossmap.com/design/tjci/tjci/articles/whatabout.htm. 32. One dispensational ministry has established an “Armageddon Clock” 17. In 1969 Golda Meir stated, “There was no such thing as Palestin- to assess how much time is left in this age. See www.raptureready ians. When was there an independent Palestinian people with a .com/rr-armageddon2.html. Palestinian state? . . . They did not exist” (Sunday Times, London, 33. Weber, On the Road to Armageddon, p. 250; for the John Hagee quotation, June 15, 1969; cited in Baruch Kimmerling and Joel S. Migdal, The see www.jhm.org/ME2/Sites/dirmod.asp?sid=&type=forms& Palestinian People: A History [Cambridge, Mass.: Harvard Univ. Press, mod=Smart+Forms&sfid=1D57124D58B1463B8A2130A7BE58182C& 2003], pp. xxvi–xxvii). tier=1&SiteID=973F95B9970A4625AB045F5C8E33EF1C. 18. Kimmerling and Migdal, The Palestinian People, pp. xxvii and xv. 34. Bosch makes the case that, in its fixation on the parousia, the extreme 19. See under www.joshuaproject.net/peoples.php. eschatologization of mission has neglected the problems of this 20. See Riah Abu El-Assal’s autobiography, Caught in Between (London: world and thereby crippled Christian mission. For his discussion, SPCK, 1999), pp. 80–81. See also Munir Fasheh, “ Our see Transforming Mission, pp. 504–6. Identity and Redefining Ourselves,” inFaith and the Intifada: Palestinian 35. Christian Friends of Israeli Communities (CFOIC) tries to link Christian Voices, ed. Naim S. Ateek, Marc H. Ellis, and Rosemary settlements in the Palestinian territories with Christian churches Radford Ruether (Maryknoll, N.Y.: Orbis Books, 1995), p. 129. and individuals throughout the world. See www.cfoic.com. For the 21. Munib Younan, Witnessing for Peace in Jerusalem and the World Temple Mount Faithful, see www.templemount.org. (Minneapolis: Fortress Press, 2003), pp. 4–6. Younan is the bishop 36. Again it is important to acknowledge the Israelis who adamantly of Jerusalem in the Evangelical Lutheran Church of Jordan and the oppose this occupation, one of whom is Adi Ophir, “A Time of Holy Land. Occupation,” in The Other Israel: Voices of Refusal and Dissent, ed. 22. For example, see Suad Amiry, Throne Village Architecture: Palestinian Roane Carey and Jonathan Shainin (New York: New Press, 2002), Rural Mansions in the Eighteenth and Nineteenth Centuries (Rām Allāh: pp. 51–71. RIWAQ, 2004). 37. Michael Prior, The Bible and Colonialism: A Moral Critique (Sheffield, 23. For example, Pat Robertson has stated, “I am telling you, ladies and Eng.: Sheffield Academic Press, 1997), p. 152. gentlemen, this is suicide. If the United States . . . takes a role in ripping 38. Andrew F. Bush, “A Study of Palestinian Christian University Stu- half of Jerusalem away from Israel and giving it to Yasser Arafat and dents in Inter-Faith Discussions” (D.Min. diss., Princeton Theological a group of terrorists, we are going to see the wrath of God fall on this Seminary, 2004). nation that will make tornadoes look like a Sunday school picnic” 39. Remarks of Western Christian leaders expressing biased support for (my italics), www.patrobertson.com/teaching/teachingonroadmap Israel are invariably reported in the Arab media. The perception that .asp. Also, anecdotally, I recall being introduced before a congregation Christians hate Palestinians is also furthered by such events as the of several thousand as ministering to the “Philistines,” a reference annual Feast of Tabernacles celebration sponsored by the Interna- that was intended to carry the negative connotations of its colloquial tional Christian Embassy Jerusalem. This draws thousands of Chris- usage, but which also inadvertently identified Palestinians as a people tians from throughout the world who stage a march through the group with a unique history. streets of Jerusalem carrying banners proclaiming their support 24. See Wilbur M. Smith, Israeli/Arab Conflict and the Bible (Glendale, for Israel. Calif.: Regal Books, 1967), p. 80, and Charles L. Feinberg, “ and 40. Bush, ”A Study of Palestinian Christian University Students,” p. 66. Ishmael,” King’s Business 58 (July 1968): 23, both cited in Weber, On 41. See Andrew Bush, “The Value of the Kenosis of Christ as a Model the Road to Armageddon, p.186. for Spirituality and Ministry in Missional Contexts of Violence: A 25. For a historical survey of colonialism in mission, see Stephen A. Neill, Personal Reflection” (delivered at the Evangelical Missiological A History of Christian Missions (London: Penguin Books, 1964), pp. Society Northeast Region Conference, OMSC, April 8, 2006). 273–334. 42. Samuel Escobar, The New Global Mission: The Gospel from Everywhere 26. The International Christian Embassy Jerusalem declares its goal to be to Everyone (Downers Grove, Ill.: InterVarsity Press, 2003), p. 26.

150 International Bulletin of Missionary Research, Vol. 33, No. 3