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This book explores why English Christians, from the early modern period onwards, believed that their nation had a special mission to restore the Jews to Palestine. It examines English support for Jewish restoration from the Whitehall Conference in 1655 through to public debates on the Jerusalem Bishopric in 1841. Rather than claiming to replace Israel as God’s “elect nation”, England was “chosen” to have a special, but inferior, relationship with the Jews. Believing that God “blessed those who bless” the Jewish people, this national role allowed England to atone for ill-treatment of Jews, read the confusing pathways of providence, and guarantee the nation’s survival until Christ’s return. This book analyses this mode of national identity construction and its implications for understanding Christian views of Jews, the self, and “the other”. It offers a new understanding of national election, and of the relationship between apocalyptic prophecy and political action.
Christian Zionism influences global politics, especially U.S. foreign policy, and has deeply affected Jewish–Christian and Muslim–Christian relations. With a fair-minded, longitudinal study of this dynamic yet controversial movement, Donald M. Lewis traces its lineage from biblical sources through the Reformation to various movements of today.
This book is meant to serve as a reader material, an instrument designed to help students of Christian Zionism, regardless of their background, age and ultimate interest, find their way in existing literature.
This book is the first account of British Protestant conversion initiatives directed towards continental Europe between 1600 and 1900. Continental Europe was considered a missionary land—another periphery of the world, whose centre was imperial Britain. British missions to Europe were informed by religious experiments in America, Africa, and Asia, rendering these offensives against Europe a true form of "imaginary colonialism". British Protestant missionaries often understood themselves to be at the forefront of a civilising project directed at Catholics (and sometimes even at other Protestants). Their mission was further reinforced by Britain becoming a land of compassionate refuge for European dissenters and exiles. This book engages with the myth of International Protestantism, questioning its early origins and its narrative of transnational belonging, while also interrogating Britain as an imagined Protestant land of hope and glory. In the history of western Christianities, "converting Europe" had a role that has not been adequately investigated. This is the story of the attempted, and ultimately failed, effort to convert a continent.
The Salvation of Israel investigates Christianity's eschatological Jew: the role and characteristics of the Jews at the end of days in the Christian imagination. It explores the depth of Christian ambivalence regarding these Jews, from Paul's Epistle to the Romans, through late antiquity and the Middle Ages, to the Puritans of the seventeenth century. Jeremy Cohen contends that few aspects of a religion shed as much light on the character and the self-understanding of its adherents as its expectations for the end of time. Moreover, eschatological beliefs express and mold an outlook toward nonbelievers, situating them in an overall scheme of human history and conditioning interaction with them as that history unfolds. Cohen's close readings of biblical commentary, theological texts, and Christian iconography reveal the dual role of the Jews of the last days. For rejecting belief and salvation in Jesus Christ, they have been linked to the false messiah—the Antichrist, the agent of Satan and the exemplary embodiment of evil. Yet from its inception, Christianity has also hinged its hopes for the second coming on the enlightenment and repentance of the Jews; for then, as Paul prophesized, "all Israel will be saved." In its vast historical scope, from the ancient Mediterranean world of early Christianity to seventeenth-century England and New England, The Salvation of Israel offers a nuanced and insightful assessment of Christian attitudes toward Jews, rife with inconsistency and complexity, thus contributing significantly to our understanding of Jewish-Christian relations.
This book focuses on the national conceptualization of Judaism and Jews by German neo-Pietists from the early Restoration (1815) until the New Era (neue Ära, 1858-1861), at which point Prussia and other German states embarked on a liberal course. The book demonstrates how a certain understanding of nationalism by Awakened Christians, who were associated with political conservatism, was applied to themselves as belonging to a German nation, and correspondingly to Jews as members of a distinct Jewish nation. It argues that this kind of nationalization by neo-Pietists–among them theologians, intellectuals, and members of the agrarian aristocracy–was interwoven with their religion of the heart, and drew on a tradition of a community of kinship established by the earlier German Pietism since the late seventeenth century. The book sheds new light on the accommodation of nationalism by German Pietist conservatives, who so far were considered as opponents of the national idea. At the same time, it shows that their posture towards Jews was not merely anti-Semitic. It emerged from a specific religious-national synthesis, and aimed at an alternative solution to the Jewish Question, other than emancipation, in the form of Jewish national political independence.
Covenant and the People of God gathers twenty-four essays from friends and colleagues of Messianic Jewish theologian and New Testament scholar Mark S. Kinzer, in honor of his seventieth birthday. The essays are organized around two central themes that have animated Kinzer's work: the nature of the covenant and what it means to be the people of God. The volume includes fascinating discussions of some of the most sensitive areas related to Jewish-Christian dialogue, post-supersessionist interpretation of Scripture, and the theological shape of Messianic Judaism. Among the contributors are scholars working in North America, Europe, and Israel. They include: Gabriele Boccaccini, Douglas A. Campbell, Holly Taylor Coolman, Gavin D'Costa, Jean-Miguel Garrigues, Douglas Harink, Richard Harvey, Vered Hillel, Jonathan Kaplan, Daniel Keating, Amy-Jill Levine, Antoine Levy, Gerald McDermott, Michael C. Mulder, David M. Neuhaus, Isaac W. Oliver, Ephraim Radner, Jennifer M. Rosner, David J. Rudolph, Thomas Schumacher, Faydra L. Shapiro, R. Kendall Soulen, Lee B. Spitzer, and Etienne Veto.
Examines the meaning of Jewish politics in Israel In one of the first books to ask head-on what it means for Israel to be a Jewish state, Yaacov Yadgar delves into what the designation “Jewish” amounts to in the context of the sovereign nation-state, and what it means for the politics of the state to be identified as Jewish. The volume interrogates the tension between the notion of Israel as a Jewish state—one whose very character is informed by Judaism—and the notion of Israel as a “state of the Jews,” with the sole criterion the maintenance of a demographically Jewish majority, whatever the character of that majority’s Jewishness might or might not be. The volume also examines Zionism’s relationship to Judaism. It provocatively questions whether the Christian notion of supersessionism, the idea that the Christian Church has superseded the nation of Israel in God’s eyes and that Christians are now the true People of God, may now be applied to Zionism, with Zionism understood by some to have taken over the place of traditional Judaism, rendering the actual Jewish religion superfluous. To Be a Jewish State deeply informs the democratic crisis in Israel, discussing whether Jewish laws put into effect by the state or political moves made to ensure a Jewish majority can be seen as undermining democracy. In our current era, with nationalism resurging, To Be a Jewish State urges a critical re-assessment of the very meaning of modern Jewish identity.
Together, the collection of essays in this volume seek to explore the place of Christianity, the Church and their claims to uphold the truth in an age of ‘post-truth’. Beginning with a consideration of truth within the biblical tradition, the chapters come from historical, theological and philosophical starting points in their concerns, setting out the groundwork for discussions of Christian truth and science, prayer, ethics and the liturgy. Chapters: *Truth and the Biblical Tradition (Nicholas Taylor) *The Origins of Truth in Philosophy and Theory (David Jasper) *Truth and Christian Theology (Jenny Wright) *Truth and the Anglican Tradition (Trevor Hart) *Truth after Wittgenstein: From Skepticism to Postmodernism (Scott Robertson) *“Scientifically Proved:” How Science Relates to the Truth (Mike Fuller) *Truth and Experience: Prayer and the Practice of Ethics (John McKluckie) *Liturgy as a Repository of Truth (John Davies) *Today’s Church and the Politics of Post-Truth. (Alison Peden) *Truth and the Idea of the Holy (Steven Ballard)
In 1917 only Britain would have taken the decision to favor a Jewish “national home” when the opportunity occurred to dismantle the Ottoman Empire, for it had been interlocked with the Hebrew Bible since political and theological crises in sixteenth- and seventeenth-century England released the so-called Old Testament from its defined role as a christological premonition of the New Testament. Britain, the Bible, and Balfour unpacks the tumultuous history of the idea of a unique Jewish home state—and the development of Zionism—as it took shape over the course of several centuries in England. The author argues that, in fact, the theopolitical vision of Zionism is a peculiarly British phenomenon with roots that go back to the English Reformation. The religious and political battles over the Bible, the role of Hebrew scripture, the monarchy, and national identity provided the fortuitous, if providential, groundwork for the recovery of a vision of the Jewish people as a unique community with a mandated home. Zionism emerged from this context as a powerful movement that advocated for the return of the land and the people as a divinely ordained religious and political project. Yet, as this volume demonstrates, that idea is explicable only on the basis of the contextual events in early modern England, and would take nearly five hundred years to become a geopolitical reality. This volume provides a critically important genealogical account and illuminates the fascinating history of how England became the surprising progenitor of a revolutionary idea.