In The Name of Allah, The Most Merciful, The Bestower of Mercy.
The information presented in this article is derived from the findings of the researcher. While she has made significant efforts to include numerous references and viewpoints, it is important to acknowledge that no text, apart from the Qur’an and Sunnah, is entirely free from errors, omissions, or lapses in memory on the part of any researcher. The information articulated in the article reflect the researcher’s personal views, and not all assertions can be independently verified by the individual who published this article (Abdullah Jallow). Therefore, those who find the information unsatisfactory are encouraged to conduct additional research or reach out to the author for further clarification. Furthermore, not all Jews subscribe to Zionism, therefore, this is not a generalised statement to attribute the actions of some to all those who identify themselves as Jews.
The Author stated:
Before the term “Zionism” was widely recognised, it is important to note that Nathan Birnbaum was among the first to employ this term. He used it as a political alternative to Jewish nationalism, with a specific intention to suggest the sanctity of this movement by associating it with Mount Zion. His aspirations were likely realised during the “Baal” conference in Switzerland. Furthermore, he was aware of the historical use of the term “Zion” by the Christian church, which politically bolstered the Jewish quest for a national homeland in Palestine.
Zionism was defined at the Basel Conference in Switzerland in 1897 as “the movement of the Jewish people towards Palestine.” However, this definition, along with other definitions provided by Jewish authors, appears to be varied and not consistently aligned, which can be attributed to the complexity of understanding this movement. Nevertheless, all definitions and explanations—whether from Jewish writers or others—concur on the necessity of establishing a national homeland for the Jews in Palestine. Among these explanations and definitions is what is noted in the British Encyclopedia.
The Jewish community aspires to redeem Israel, unite the people in Palestine, restore the Jewish state, rebuild the Temple, and establish the throne of David in Jerusalem, with a ruler from the lineage of David. However, this merely illustrates one of the objectives of this movement, among its various aims. The Jewish Encyclopedia defines it as: “The Jewish movement aimed at the resettlement of Jews in the land of Israel and the revival of an independent Jewish nation, founded by Herzl.” Nevertheless, this definition, like the previous one, is limited and lacks certain aspects. This movement seeks to extend its influence over the Arab East, from the Nile to the Euphrates, encompassing not just the area of Palestine but the broader region, which they refer to as Greater Israel. A more comprehensive definition, as understood, is that Zionism is a political and colonial movement that draws its foundations from the doctrines of the (distorted) Torah and the laws of the Talmud. It aims to unite Jews from around the world in an independent state, ultimately establishing Greater Israel by exerting control over the Arab East, with Jerusalem as its center. Thus, it becomes evident that Zionism is a political movement rooted in (distorted) religious principles found in the Torah and Talmud, aimed at creating a homeland for the Jewish people. [1]
Zionism derives its name from “Mount Zion,” one of the four mountains located in Palestine. This site was originally inhabited by the Jebusites until it was captured by King David, who established a house for the Lord there. Subsequently, his son Solomon completed the construction, leading to the term “Zion” being associated with the city of Jerusalem and, eventually, the entirety of Palestine. Regarding the etymology of the term “Zion,” scholars have proposed two main theories. The first theory suggests that its roots are found in Hebrew biblical texts, as evidenced by certain passages in the Old Testament.
The king and his men journeyed to Jerusalem, where the Jebusites inhabited the land. David captured the stronghold of Zion, which became known as the City of David. He established his residence there, and his stature grew as the Lord of Hosts was with him. As for me, I have anointed my king upon Zion, my holy mountain. Sing praises to the Lord who dwells in Zion; declare His deeds among the nations, for He demands justice. The Lord has chosen Zion; He has desired it as His dwelling place. In the latter days, the mountain of the Lord’s house will be established as the highest of the mountains and will be exalted above the hills. All nations will stream to it, and many peoples will say, “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that He may teach us His ways and that we may walk in His paths; for the law will go forth from Zion, and the word of the Lord from Jerusalem.” The second opinion is that it is of Canaanite Arabic origin. Zion refers to three locations as interpreted by the Jews: first, it denotes the city of the great king, which refers to Jerusalem itself; second, it is the name of a fortress designated by the Prophet David in the city of Jerusalem; third, it refers to a mountain located to the east of Jerusalem. [2]
Objectives of Zionism
Zionism has several objectives that it seeks to achieve, and it is noteworthy that it has accomplished a portion of these since its inception to the present day. This progress is a result of the circumstances that Zionism has encountered and the various phases it has undergone. It is important to highlight that these objectives have evolved in association with those circumstances and phases, which can be categorised into three distinct stages.
The initial phase: Prior to the establishment of the State of Israel
This was the preparatory stage that Zionism sought to implement, having planned for its outcomes for a considerable period. These plans have been in place for a long time, rooted in the ideas embraced by the early Zionists, who aimed to return to the Promised Land, which they claim as their right. Their justification is based on references found in the Old Testament: “And Abram passed through the land to the place of Shechem, to the oak of Moreh; and the Canaanites were then in the land. And the Lord appeared to Abram and said, ‘To your offspring, I give this land.’ So he built there an altar to the Lord who had appeared to him.”
They believe that their claim to “Palestine” is a legitimate religious right granted to them by divine promise. This assertion of divine promises regarding their ownership of “Palestine” has been reiterated multiple times. They make various efforts to establish this. These endeavors began with the convening of the first Zionist Congress in Basel, Switzerland, in 1897, under the leadership of Theodor Herzl.
Phase Two: Establishment of the State of “Israel”
This phase is characterised by the establishment of a Jewish state in Palestine, which later became known as Greater Israel. This occurred when the State of Israel was officially recognised in 1948.
The third phase following the establishment of the State of Israel is characterised by the persistent ambition of Zionists who ascribe to Judaism to exert control over the entire world. This sentiment was articulated by some who suggested that Zionists seek to persuade the rest of the world that the national consciousness of the Jews is realized through the creation of a state in “Palestine.”
They argued that Zionists are deceiving others, as their true aim is global domination. This control manifests in several ways:
Political: This aspect involves the recruitment of high-ranking officials from various countries, employing diverse strategies to gain international support. Consequently, this reassures their own group. A notable instance of this was the acquisition of the Balfour Declaration, which granted them a national homeland in Palestine.
Economic: The essence lies in the primary tool of the economy and its driving force, which is money; it is perceived as the sole means to achieve their desires.
The intellectual aspect is reflected in the use of propaganda through effective media channels, which include: Zionist and social organizations, radio, cinema, and news agencies. Moreover, they do not limit themselves to these methods, they also attempt to obscure the truth in order to mislead as many people as possible. This is evident in Herzl’s acknowledgment that “the noise is everything, and that noise leads to great actions,” as it captures attention and leads to weakness and vulnerability.
Military: This is regarded as the final stage of control over populations, following political, economic, and ideological dominance. It involves preparing the army to combat the opponents. This characteristic is notably prominent among them, as they are known for instigating wars and conflicts. [3]
Zionist Beliefs
To effectively present these beliefs, it is essential to first outline the key tenets held by Zionists, followed by an examination of the supporting elements that have influenced the transition of these religious foundations into the political realm, ultimately leading to the emergence of contemporary Zionism. One of these beliefs is the promise of returning to the Promised Land, that God promised the descendants of Abraham, peace be upon him, the return to the Promised Land, which stretches from the Nile to the Euphrates. This principle is firmly rooted in their Torah, where it is stated that the Lord said to Abraham, peace be upon him, “To your offspring, I give this land, from the river of Egypt to the great river, the Euphrates.”
Secondly, they consider themselves the chosen people of God, believing in their superiority over other nations and their exclusive relationship with their deity, Yahweh. This belief supports their view of subjugating the world under their authority, as referenced in the Torah, which states that foreigners will tend their flocks and serve them, while they will be called priests of the Lord and will consume the wealth of nations. This conviction has fostered a sense of isolation, leading to their reluctance to integrate with other communities. Thus, in the perspective of “Israel,” encompasses religion, ethnicity, and nationality, prompting a shift towards national consolidation and the adoption of Hebrew as the language of “Israel,” rather than aligning with the nations and ethnicities in which they were raised. Consequently, Judaism has evolved into Zionism.
Thirdly, they believe that the return to the Promised Land will only occur through the awaited Messiah, a king from the lineage of David, peace be upon him, who will come to redeem them and exact vengeance on their enemies, granting them dominion over the world.
The Relationship Between Zionism, Judaism, and Christianity
Researchers and writers have differing opinions regarding the nature of the relationship between Judaism and Zionism, with two primary viewpoints emerging. One perspective asserts that there is no distinction between the two, suggesting they are essentially two sides of the same coin. According to this view, every Jew is a Zionist, and every Zionist is a Jew; however, it is not necessary for every Zionist to be Jewish, as support for immigration to Palestine has also come from Western Zionists.
The second point is the distinction between Zionism and Judaism; Judaism is a religion, while Zionism is a political movement. The relationship between the two is one of generality and specificity; every Zionist is Jewish, but not every Jew is a Zionist. The more accurate perspective on the matter, and Allah knows best, is that not every Zionist is a Jew, nor is every Jew a Zionist. There are Jews who oppose Zionism and do not see the necessity of gathering Jews in “Palestine”; they believe that their return and consolidation there could lead to their punishment. These individuals are Jews who do not identify as Zionists.
The assertion that not all Zionists are Jews is based on the existence of Christian Zionists, who align with Jewish Zionists in the belief that the gathering of Jews in Palestine is essential. They view this gathering as a precursor to the Second Coming of Christ. While they support Jewish Zionists, their motivation is not rooted in affection but rather in the fulfillment of their own religious doctrine regarding the establishment of Christ’s earthly kingdom. These individuals are referred to as Christian Zionists. [3]
[1] Footnote: Nathan Birnbaum, born in 1864 and died in 1937, was an Austrian Jewish writer raised in a Hasidic family. He was one of the founders of the “Kadima” organization and later joined the “Agudat Israel” group, ultimately becoming an opponent of Zionism. He published an article critiquing Jewish emancipation through integration with other nations and served as the editor of several Jewish Zionist newspapers. Refer to the diaries of Herr Nitzel, p. 511, and the Dictionary of Zionist Terms, p. 66. Encyclopaedia of Judaica, vol. 16, p. 1032:
Mount Zion: A commonly used name that refers to the city rather than the hill itself. “Zion” denotes the eastern hill of “Old Jerusalem,” which is the site of the city of the Jebusites that was conquered by Prophet King David, peace be upon him, of Bani Israel. On this hill are located the “Temple of Prophet Sulayman” and the “Al-Aqsa Mosque,” as well as the “Dome of the Rock.” Refer to: Biblical Encyclopaedia, p. 54/5, and the Dictionary of Major Religions, p. 816, and Al-Munjid in the Names, p. 349. See Zionism between Religion and Politics, p. 25, and the Biblical Background, p. 98.
Basel, a city in northern Switzerland, is known for its resources, including coal and salt. Its agricultural products are minimal, but it has factories for iron, copper, and steel, and exports cattle, hides, ghee, and more. Refer to: Encyclopaedia, p. 95/5, and Al-Munjid in the Names, p. 105. (6) Switzerland: A federal republic located in Central Europe, with Bern as its capital. Its agricultural products are limited. Crops such as grains, sugar beets, potatoes, and grapes, along with industrial products including machinery, watches, and paper. Refer to: Encyclopedia: 258/10-260, and Al-Munjid in the Sciences: p. 318.
Palestine is an Arab state located on the eastern coast of the Mediterranean Sea, with Jerusalem as its capital. It is home to Al-Aqsa Mosque, the first qibla and the third holiest site in Islam. The region has experienced historical circumstances that have led to periods of colonization and independence. Its agricultural products include citrus fruits, cotton, and grains, while its industrial outputs consist of electronic devices and paper. Refer to: Al-Ma’aref Encyclopedia: 1309/2-1310, and the Global Arab Encyclopedia: 437/17-442. Refer to: Zionism and its Entity Israel: p. 22, From Judaism to Zionism: p. 191, The Zionist Myth and the Palestinian Uprising: p. 27, The Zionist Conspiracy Against the World: p. [missing], and Zionism and its Eastern Subjects: p. 9. Refer to: Zionism as a Racist Movement: p. 27, and The Origins, Organizations, and Activities of Zionism: pp. 26-27. (4) Refer to: The Zionist Idea: p. 505, citing Zionism, Israel, and Asia: p. 20, and Reconsideration.
Jerusalem, known as “the capital of Palestine,” is also referred to as “Old Jerusalem” or “Al-Quds.” It holds sacred significance for Muslims, Christians, and Jews alike, as it is the site from which the Prophet Muhammad ﷺ ascended to heaven during the Night of Ascension. The city is home to Al-Aqsa Mosque, the first qibla and the third holiest site in Islam. Christians revere it due to its association with Jesus Christ, while Jews honor it for its connections to Kings David and Solomon. Refer to: Al-Munjid in Al-A’lam: p. 434, and the Arab Encyclopedia: 86/18. Encyclopaedia Britannica, Vol. 12, pp. 92-923: 1) see also (3) Theodor Herzl, born in 1860 and deceased in 1904, was a Hungarian Jewish writer and the founder of the Zionist movement. He recognized that the Jewish question could be addressed through political means; thus, he sought to attract wealthy individuals to join the political Zionism movement and aimed to engage the Israeli masses. He convened several conferences to establish the foundations of Zionism and its implementation strategies. His notable works include “The Jewish State” and “The Promised Land.” Refer to: Dictionary of Zionist Terms: pp. 154-155, and Al-Munjid in Al-A’lam: p. 594. Encyclopaedia Judaica, Vol. 16, pp.1033-1153: 4) see also (5)
The Nile is the longest river in the world, located in East Africa. It originates near the equator and flows into the Mediterranean Sea. The Nile Valley and Delta are considered among the most fertile agricultural lands globally. [An Excerpt from “Wan-Nasraniyyah As-Suhruniyyah Nash’atuha Wa Ahammu Aqa’idiha” 65-68]
Footnotes 2: The terms “Zion,” “Moriah,” “Akra,” and “Beyt Dinah” were mentioned by Abdul Samir Al-Harawi in his book “Zionism Between Religion and Politics,” page 218.
For further reference, see “Dictionary of Zionist Terminology,” page 380; “Zionism Between Religion and Politics,” page 25; “Zionism and its Progeny Israel,” page 22; and “Secret Relations,” page 83. The Jebusites were a Canaanite tribe that inhabited Jebus – Jerusalem. They were attacked by Joshua, who killed their king. They managed to maintain their fortress even after being expelled by David, peace be upon him. The area of Jebus was confined to the southeastern mountain, which later became known as “Zion” or “Jerusalem.” Some Jebusites continued to practice Judaism until the return from the Babylonian exile. For additional information, refer to “The Bible Dictionary,” pages 1052-1053, and “The Biblical Encyclopedia,” volume 8, page 246. For more details, consult “The Bible Dictionary,” page 558; “The Biblical Encyclopedia,” pages 54-55; “Dictionary of Zionist Terminology,” page 380; and “Dictionary of Christian Faith,” pages 300-301. For further insights, see “The Bible Dictionary,” page 558, and
“The Biblical Encyclopedia,” page 54.
The Second Book of Samuel, chapters 6:5-10.
The Book of Psalms, chapter 6:2.
The Book of Psalms, chapters 11:9-12.
The Book of Psalms, chapter 132:13.
The Book of Isaiah, chapters 2:2-3.
Refer to the Biblical Encyclopedia, page 54/5, and the Dictionary of Major Religions, page 816. See also Zionism in Brief, page 14.
[Footnote 3]: Refer to: Zionism between Religion and Politics: p. 15, Zionist Activity: p. 51, and New Zionists: p. 93.
Zionism between Religion and Politics: p. 24.
The Origins and Organizations of Zionism: p. 34, and Methods of Intellectual Invasion: p. 154.
Shechem: a Hebrew name meaning “shoulder” or “ridge,” is a city located in central Palestine, featuring a wall at the foot of Mount Gerizim. It was inhabited by the Canaanites and is currently known as Nablus, situated north of Jerusalem.
The Bible Dictionary: pp. 514-515, and the Biblical Encyclopedia: 0538/4.
The name Canaanite translates to “oak of the teacher,” and it refers to a location near Shechem. It is likely that the oak of Moreh is where Jacob buried the idols
The Bible Dictionary, p. 930, and the Biblical Encyclopedia, pp. 242-243.
The Canaanites: Inhabitants of the land of Canaan, they are among the earliest Semitic peoples who settled in the western part of Palestine, Phoenicia, and Syria. The Hebrews imposed tribute upon them, and the Canaanites specialized in trade.
The Bible Dictionary, p. 790, and The Encyclopedia of Names, p. 470. Book of Genesis: 6:12-7
Methods of Intellectual Conquest, p. 155.
Palestine and the Jews, p. 226. Zionism between Religion and Politics, p. 16.
The Origins and Organizations of Zionism, p. 30.
From Judaism to Zionism, p. 204.
Methods of Intellectual Conquest, p. 162
A Brief Overview of Zionism, pp. 48-50.
Balfour was born in 1848 and died in 1930. He was a British political thinker known for his conservative views and Christian Zionism. He is best remembered for the Balfour Declaration, issued by the British government in 1917, which bore his name. Balfour was deeply influenced by the teachings of the Old Testament, particularly in their literal Protestant interpretations. He became engaged with the Jewish question during the influx of Eastern European Jewish immigrants to Britain. He met with the Zionist leader Chaim Weizmann and was impressed by him, providing support for Zionism during the peace conferences held after the war, which established mandates in the region.
Methods of Intellectual Invasion, p. 164, and Zionism in Brief, p. 65.
Zionism between Religion and Politics, p. 66.
Methods of Intellectual Invasion, p. 163, Zionism in Brief, pp. 74, 79-78, and Us and Zionism, pp. 154-155.
Zionism between Religion and Politics, p. 67.
Methods of Intellectual Invasion, p. 163, and Zionism in Brief, p. 77.
Zionism between Religion and Politics, p. 67, and Methods of Intellectual Invasion, p. 164
Zionism between Religion and Politics, page 69, and Methods of Intellectual Invasion, pages 165-166.
[Footnotes 3]: The references to Zionism can be found in various works, including “Zionism Between Religion and Politics” on page 61, “Zionism and its Progeny Israel” on page 26, “Jews: The Temptation of History” on page 269, and “Jews and Alliances with the Powerful” on page 147. Additionally, the Book of Genesis, specifically 18:15, is relevant. The term “Yahweh,” which is of Hebrew origin, translates to “the existing” or “the being,” and the Torah designates “Yahweh” as the name for God in contexts where He is viewed as the deity of the Jews exclusively. For further details, consult the “Bible Dictionary” on page 1096 and the “Encyclopedia of the Bible” on pages 392-393. Further references to Zionism can be found in “Zionism Between Religion and Politics” on page 63, “Zionism and its Progeny Israel” on page 26, and “The Methods of Intellectual Invasion” on page 156, as well as in the Book of Isaiah, 61:4-6. Additional insights are available in “Zionism Between Religion and Politics” on page 62 and “Jews: The Temptation of History” on pages 274-275, along with “Zionism and its Progeny Israel” on page 26. Lastly, “Zionism Between Religion and Politics” on page 61 and “The Methods of Intellectual Invasion” on pages 155-156 provide further context. Zionism and its offspring Israel, page 19; the biblical background, page 41; Judaism and Zionism, page 10; and the new Zionists, page 42. 2. For additional insights, see Judaism and Zionism, page 10. 3. Consult Global Jewish Threat, pages 171-172 for relevant discussions. Further details can be found in Judaism and Zionism. This will be elaborated upon later, specifically on pages 585-603- Clarifications will be provided in the second chapter, first section of this book.
The Definition of Christian Zionism
Christianity and Zionism have been defined separately in previous discussions. In this section, we will define Christian Zionism as a composite term. According to the Jewish Encyclopedia, Christian Zionism is described as “the active support from Christians for such a movement – namely, Zionism.” Christianity serves as a strong supporter of Jewish Zionism. Walter Riggans, the Secretary General of the Christian Embassy, characterised it by stating, “Any Christian who supports the Zionist goal of the State of Israel, its army, government, and culture…” thereby outlining the various forms of support for the State of Israel. When examining this term among Arab writers, it becomes evident that their opinions and studies vary significantly, both in terms of nomenclature and definition, leading to two distinct perspectives.
The first perspective accepts the term as it is, defining it as: “A collection of Zionist beliefs prevalent among Christians—particularly among the leaders and followers of Protestant churches—aimed at supporting the establishment of a Jewish state in Palestine as a historical and religious right for the Jews. This support is provided both directly and indirectly, based on the notion that the return of the Jews to the Promised Land—Palestine—serves as evidence of the truth of the Torah, the fulfillment of time, and the Second Coming of Christ.” It is a new ideology characterised by the alliance between Christian Zionists and Jews. A key aspect of this belief is that Jesus Christ was Jewish, which leads these Christians to support and align with the Jewish community in their efforts to establish a greater state. This endeavor is seen as necessitating the expulsion of Arabs and Muslims from the land of Palestine, allowing for the construction of the temple in anticipation of the arrival of the awaited Messiah. [Footnote a]
The second perspective rejects the acceptance of the term “Christian Zionism” as it stands, due to its generality and the implication of a universal Zionism that is continuously supported by Christianity. Consequently, it views this term as a “literalist movement that subjects sacred texts to its own desires, utilising Christian rhetoric to obscure its secular colonial political agenda.” There are numerous influential Christian figures who have expressed their inclination towards Zionist thought, and it is noteworthy that the term “Christian Zionism” was first employed by Herzl. The previous perspectives indicate that Christian Zionism has been characterised at times as a political movement and at other times as a religious call that gained traction within Protestant circles.
The most comprehensive definition, as Allah knows best, is that Christian Zionism is: A strict Protestant religious and political doctrine that asserts the necessity of establishing a state for the Jews in “Palestine,” viewing it as both a religious and historical right. This belief is rooted in the fulfillment of biblical prophecies and serves as a precursor to the second coming of Christ, who is expected to reign over an earthly kingdom for a thousand years. [Footnote b]
The reason behind the support of these Christian Zionists for Israel lies in their belief in the connection between the modern state of Israel and the biblical Israel. Christian Zionists hold that their support for the Jewish people is a religious obligation and a necessary prerequisite for the second coming of Christ. From the preceding discussion, we can conclude that Christian Zionism, which has its roots and development in Protestantism, relies on a literal interpretation of certain biblical texts. This perspective places “Jerusalem,” “the Holy Lands,” and “Israel” at the center of the divine plan that, according to their claims, God orchestrates concerning its past, present, and future. The Balfour Declaration, issued by leaders of Christian Zionism, serves as a clear illustration of the concept, nature, and agenda of Christian Zionism, as indicated in the introduction of the declaration:
We, the delegations gathered here from various countries and representatives of diverse churches in this small hall, come together in the same space where Dr. Theodor Herzl convened the first Zionist Congress 88 years ago, laying the foundation for the rebirth of the State of Israel. We have assembled to pray and seek the Lord’s favor, to express our profound faith, and our deep passion for Israel—its people, land, and beliefs. We stand in solidarity with Israel, fully aware that, after enduring immense suffering, the Jewish community continues to confront hostile and destructive forces reminiscent of those faced in the past. As Christians, we recognize that the Church has historically failed to support the Jewish community throughout their suffering and persecution. Today, we unite in Europe, marking forty years since the Holocaust, to express our solidarity with Israel and to discuss the nation that was born here in Basel. We firmly declare, “Never again,” to any forces that could lead to a resurgence or repetition of a new Holocaust against the Jewish people”.
This introduction summarizes the stance of Christian Zionists towards Jewish Zionists, highlighting their ongoing support due to the alleged suffering endured during the Nazi Holocaust. Consequently, these Christians encourage Jewish Zionists to collaborate with them in order to please God. This sentiment is reflected in a statement that also expresses:
“We congratulate the State of Israel and its citizens on the numerous achievements accomplished in less than four decades. We urge you to remain strong in your faith and to draw upon God’s power in facing the challenges ahead. We lovingly implore you to strive towards your aspirations, and you must recognize that it is solely by God’s hand that you have reclaimed your land and been gathered from exile, in accordance with the prophecies found in sacred texts.”
The effort to overcome the challenges faced by Jewish Zionists in their quest to return to Palestine is, according to their beliefs, supported by divine approval. Consequently, Christian Zionists are urged to collaborate with Jewish Zionists to please God. This sentiment is reflected in the introduction: “We call upon all Jews around the world to immigrate to Israel, and we encourage every Christian to support and assist their Jewish friends in every free step they take, inspired by God.”
Consequently, the Christian Zionists are those Christians who believe in Zionist ideologies advocating for the settlement of Jews in Palestine. They adhere to the millennial doctrine, which posits that the awaited Messiah will reign over the world for a thousand years, during which justice and peace will prevail. This significant movement in the United States comprises approximately seventy million individuals who play a substantial role in shaping American politics and supporting the Zionist project in accordance with biblical prophecies that regard Palestine as the “Promised Land.” Thus, they contribute to hastening the return of the Messiah. James Inhofe, a member of the U.S. Senate, stated, “Israel must retain the West Bank because the Lord has commanded it.” The support of Christian Zionists for Jewish Zionists is presented as an execution of divine will, as they assert. [Footnote c]
[Footnote a]: Encyclopeadia Judaica, Volume 16, pages 1152-1153. Churches of the Middle East and Current Challenges: page 175. Refer to: Christian Zionism by Abdullah Al-Hassan: page 51. Non-Jewish Zionism: page 10, and the Religious Dimension: page 12.
[Footnote b]: Refer to: Christian Zionism by Abdullah Al-Hassan, page 53. Refer to: Non-Jewish Zionism, page 10. As articulated by Dr. Abdul Wahab Al-Masiri, may Allah have mercy on him, in his book: Zionist Lies, page 90. Such as Balfour, Palmerston, and others. Refer to: Religion in American Policy, pages 16-17. Refer to: Non-Jewish Zionism, page 10; The Religious Dimension, page 12; The Jewish Messiah, page 115; and Israeli Extremism, page 43.
[Footnote c]: The religious dimension is discussed on page 12. 2. For further details, refer to the introduction of Christian Zionism by Al-Samak on page 1. 3. Additional insights can be found in “For the Sake of Zion” on page 49. The term “Holocaust” originates from Greek, meaning “complete sacrifice,” and it refers to the torture and extermination of Jews by the Nazis. Initially, it was a religious term denoting a sacrifice offered to the Creator, which was then burned. Zionist scholars such as Safran, Fein, and Brecher have employed the term “burnt offering” to describe the intensity of ideological conflicts in Israel, which resemble, in some respects, the most sacred rituals of burnt offerings presented on the altar of God. For more information, consult the Encyclopaedia Judaica, Vol. 16, p. 101, the Encyclopaedia Britannica, Vol. 13-14, pp. 1086-1087, and the Encyclopedia of Concepts, p. 423, as well as “The Zionist Apartheid,” pp. 172-173. To verify the occurrence of the extermination of Jews by the Germans, refer to the following sources: “Clearing Hitler of the Holocaust Charge,” “How the Jews Created the Holocaust?” and “The Awakening.” 2. Declaration of the International Christian Zionist Leadership Conference, Basel (Switzerland), August 27-29, 1985, as cited in the religious dimension. 3. Declaration of the International Christian Zionist Leadership Conference, Basel (Switzerland), August 27-29, 1985.
Declaration of the International Christian Zionist Leadership Conference, Basel (Switzerland), August 27-29, 1985: as referenced in the religious dimension. (2) See: Christian Sects and Denominations, p. 319; Israeli Extremism, p. 43; Christian Zionist Organizations, p. 7; and the article by Dr. Osama Al-Hakeem titled “Christian Zionism Established What is Known as Israel and Continues to Support It,” published online on April 12, 2004: as cited in New Zionists, p. 108. (3) Refer to: Israeli Extremism, p. 43. (4) Refer to: The Armageddon Myth, pp. 324-325. (5) p. 325.
Origins of Christian Zionism
Since our research is about “fundamentalism” in the West, it is important to clarify this term in their sources, then clarify it in Arabic books, as this is the primary language of research.
If we refer to “fundamentalism” in English dictionaries, we find that it is expressed as “fundamentalism,” meaning “foundation” and “origin.” A “fundamentalist” is one who adheres to a return to the literal origins of the Bible. Fundamentalism is: A Protestant doctrine that emerged in the twentieth century, affirming the infallibility of the Bible not only in matters of faith and morality, but also in everything related to history and other matters of the unseen, such as the story of creation, the birth of Christ from the Virgin Mary, his second coming into the world, and the bodily resurrection. [Footnote a]
In Arabic language dictionaries, the term “fundamentalism” is derived from the root of a thing, which refers to its foundation or the source from which it originates, as in the phrase “the root of the law.” The foundations of sciences are the principles upon which judgments are based, and the term used to refer to this is “fundamentalist.” Both languages converge in their meanings of foundation, principle, and rule. While Arabic offers a broader range of connotations compared to English, the latter emphasizes the literal inerrancy of the Bible, a concept particularly associated with Christianity in general and Protestantism in particular. Regarding the British Encyclopedia, it defines fundamentalism as: “A conservative movement within American Protestantism that emerged in the nineteenth century, emphasizing essential tenets of Christianity, including literal interpretation, absolute inerrancy of the Bible, the imminent physical return of Christ, the virgin birth, resurrection, and atonement.” According to this source, fundamentalism is a Protestant doctrine that asserts the literal inerrancy of the Bible, as claimed by its adherents, along with the second coming of Christ. [Footnote b]
Regarding Western scholars, there is a divergence in their descriptions of fundamentalism. Some argue that it is a reaction against liberalism, secularism, and Darwinism, aimed at affirming the inerrancy of the Bible and addressing beliefs related to the Second Coming of Christ, as well as the crucifixion and redemption of humanity from sin, according to their perspective. Others contend that it originated as a form of Anglo-American millennialism prior to World War I, but later evolved into a movement opposing modernity. [Footnote c]
The focus on the second coming of Christ (peace be upon him) is more pronounced than ever. As for Arab writers, some have defined it as a movement characterized by rigidity and inflexibility, opposing any form of progress or innovation. Thus, fundamentalism can be categorized into two concepts: the first is a notion present in Islamic thought, referring to a return to the original source. The second concept is a contemporary Western interpretation that equates fundamentalism with extremism, rigidity, and strict adherence to religious laws and traditions, applicable to both Christianity and Islam. This understanding is perhaps the most prevalent and recognized in today’s media. Generally, the term “fundamentalism” is associated with views, stances, and religious judgments that reflect inflexibility, fanaticism, and a sense of superiority, often characterized by an overwhelming reliance on literal textual authority. In this context, it encompasses all religions; however, the focus of this research is on the term “Christian fundamentalism.” This term refers to the strict religious movements concerning matters of faith and ethics, which uphold a literal interpretation of the Bible in both its Old and New Testaments. These movements believe that the scriptures provide guidance for all aspects of life, including political affairs, particularly prophecies that allude to future events leading to the restoration of Israel and the second coming of Christ. [Footnote d]
The Christian fundamentalists are the Protestants who believe in the inerrancy of the Bible, interpret it literally, and assert the necessity of the geographical existence of “Israel” in “Palestine” as a prerequisite for the Second Coming of Christ. This fundamentalist perspective has evolved to the point where it views Western civilization as fundamentally Greek, Roman, and Jewish, rather than solely a Greek and Roman heritage. Consequently, this development has led to the characterization of the Protestant Reformation as a “Hebraic Jewish revival.” Christian fundamentalists emphasize a central theme in their interpretation of the Old Testament: “Israel” and its people, chosen by God as a sacred entity. They advocate for its defense against adversaries and support its cause, alongside the belief in its eternal claim to the Promised Land. These fundamentalists adhere strictly to the literal interpretation of texts, shaping their religious outlook to assert that the “Israel” mentioned in the Old Testament refers to contemporary “Israel” in “Palestine.” They view the establishment of the “State of Israel” in “Palestine” in 1948 as a fulfillment of biblical prophecy and a sign of the imminent second coming of Christ.
The term “fundamentalism” in its current intellectual context only emerged in 1910 when a series of twelve volumes was published under the supervision of the Moody Bible Institute in Chicago. This collection, titled “The Fundamentals,” included ninety articles authored by a group of Protestant theologians who opposed modernism. These writings advocated for the acceptance of the Bible as divinely inspired and infallible. The term gained traction in the American press during the 1920s, largely due to the division among churches regarding Darwin’s theory of evolution. In the 1940s, fundamentalists criticized the social policies implemented by President Franklin Roosevelt in response to the economic recession. [Footnote e]
In the 1970s, the fundamentalist movement evolved into a political force with its own organizations and churches. This movement exerts influence on public policies through lobbying efforts directed at the White House and Congress. Additionally, it impacts its followers via newsletters, emails, religious radio and television stations, universities, mobilizing votes during elections, fundraising, and supporting congressional candidates who align with its message. [Footnote f]
[Footnote a]: See: Al-Mawrid, English-Arabic Dictionary, p. 373, and Oxford Ocean English-Arabic Dictionary, p. 423. Sociology of Religion, p. 947. 2) See: Sociology of Religion, p. 240, and For the Sake of Zion, p. 238. See: Sociology of Religion, p. 240, and Al-Mawrid, English-Arabic Dictionary, p. 373, and Oxford Ocean English-Arabic Dictionary, p. 423.
[Footnote b] Encyclopedia of the American Religious Experience, p. 947: Perhaps Curtis Loza examines this topic in his article titled “The Fundamentalism of Our Time,” published in the Democracy magazine, issue 29, eighth year, January 2008, p. 27. For further reference, see: Al-Ma’jam Al-Maqayis Al-Lugha, 1:61; Al-Sihah Dictionary, p. 45; Al-Misbah Al-Munir, p. 14; Al-Qamus Al-Muhit, p. 50; Al-Mu’jam Al-Wajiz, p. 19; and Al-Mu’jam Al-Wasat, p. 20. Encyclopaedia Britannica, Vol. 5, pp. 51-52.
[Footnote c]: Liberalism originates from the term “liberals,” which refers to a political party that emerged in Spain in the early 19th century. It represents a capitalist ideology that emphasizes the freedom of individuals or groups in their beliefs, lifestyles, and political policies concerning states and governments. For further details, refer to the Political Encyclopedia, pages 566-567, and the Encyclopaedia Britannica, volume 13, pages 1017-1022. 2. Secularism is a doctrine aimed at redirecting people’s focus from the afterlife to worldly matters alone. It embodies the concept of non-religiosity or the separation of religion from daily life, arising in response to the dominance of church authorities and the conflict between the church and science. For more information, see the Political Encyclopedia, Encyclopaedia Britannica, volume 1094, pages 179-180, and the development of secularism, pages 21-24, 123-206. 3. Darwinism is a theory in political sociology that applies Charles Darwin’s theory of evolution, positing that survival is determined by the fittest. This theory was presented by British philosopher Herbert Spencer, although it lost much of its influence by the early 20th century. For additional insights, consult the Political Encyclopedia, pages 642-643, and the Encyclopaedia Britannica, volume 3, pages 894-895. 4. For instance, Luis Gaspar in his book “The Fundamentalist Movement” states on page 13, referencing “The Jewish Christ” on page 188, and discusses fundamentalism in divine laws on page 98. 5. Modernity is a broad term that encompasses various doctrines, opinions, and critical practices in religion, literature, architecture, and society. According to Western sources, it originated as a critical movement opposing the traditions of the Roman Catholic Church, emerging in the late 19th century and early 20th century. This movement advocated for a re-interpretation of religion and a reading of religious texts in light of scientific, historical, and philosophical insights, characterized by a rigorous critique of religion and its scriptures.
[Footnote d]: Refer to the historian Ernst Sandin in “The Jewish Messiah,” page 188. 2. Consult Dr. Muhammad Al-Jalband in his work “Fundamentalism and Dialogue with the Other,” page 10. 3. See “Fundamentalism in Divine Laws,” page not specified. 4. Refer to “Christian Zionism” by Abdullah Al-Hassan, page 49. 5. For further information, see “The Religious Dimension,” page 10, and “The Jewish Messiah,” page 188.
[Footnote e]: For further reading, see: The Rise of Protestantism, p. 59; The Day of God, pp. 118-119; and A Treatise on Protestant Fundamentalism, p. 12. 2) Refer to: pp. 246-247. Liensch, Redeeming, as cited in: The Roots of Extremism, p. 69. 3) Consult: The Roots of Extremism, p. 69; The Rise of Protestantism, p. 59; The Jewish Christ, p. 187; For the Sake of Zion, p. 238; and A Treatise on Protestant Fundamentalism, p. 11. 4) Darwin, born in 1809 and deceased in 1882, was an English scientist who established the theory of historical evolution of the organic world. He expanded biological knowledge and addressed practical agricultural issues of his time, incorporating empirical data gathered from his global travels. His book, “On the Origin of Species,” raised fundamental questions regarding the theory of evolution and provided a scientific account of human descent from animal ancestors. He was a dialectical thinker and an atheist. The Political Encyclopedia, 642/2, and the Encyclopaedia Britannica, Vol. 3894: see the Global Arab Encyclopedia, 226/10-228. Franklin D. Roosevelt was born in 1882 and passed away in 1945. He served as the President of the United States starting in 1932, during which he implemented numerous banking and financial reforms in his first term. He transformed the Democratic Party, which he belonged to, into a less conservative alternative to the Republican Party. In 1933, he recognized the Soviet government and was elected for a third term as President. In 1941, he declared war on Germany and established the United Nations, which held its first session in San Francisco in 1945. He continued his presidency for a fourth term in 1944. For further reference, see the Simplified Arab Encyclopedia, 891/11-892, the Political Encyclopedia, 842/2, and the Global Arab Encyclopedia, 335/11-337. For additional information, refer to The Jewish Messiah, pages 187-188, and For the Sake of Zion, page 237. Refer to Christianity, Islam, and Orientalism: p. 260. See: The Religious Dimension: p. 11, and Do Jews Have a Religious or Historical Right in Palestine: pp. 173/2-174. See: The Roots of Extremism: p. 69, The Jewish Messiah: p. 187, and A Treatise on Protestant Fundamentalism: pp. 11-12. Chicago is a major city located in the northeastern part of the state of Illinois, recognized as the second industrial hub in the United States. Its industrial outputs include food products, electrical appliances, and machinery, and it serves as a significant transportation center. Refer to: The Arab World Encyclopedia: pp. 310/14-313.
[Footnote f]: The Congress serves as the legislative authority in the United States, established in 1789. It is composed of two chambers: the Senate and the House of Representatives. Senators are elected directly, with specific requirements including a minimum age of thirty years and American citizenship. In contrast, the House of Representatives elects one member from each state, with the stipulation that representatives must be at least twenty-five years old and residents of the state they represent. The House elects a Speaker, who oversees its functions, including the discussion of the budget prior to its presentation to the Senate. Congress is regarded as the center of power in the United States and is influenced by various Jewish lobbying groups that affect its foreign policy. Refer to: Encyclopedia of Politics: 276/5 See also: Deconstructing America: pp. 41-46; cited from The Jewish Messiah: p. 188.
If we refer to English dictionaries to clarify the meaning of “Evangelical,” we find it represented by the term “Evangel,” which signifies gospel or messenger. The corresponding adjective is “Evangelical,” denoting something related to the gospel or Protestantism.
Additionally, “Evangelism” refers to the act of spreading the gospel or a zealous commitment to it. The term “Evangelicalism” thus conveys the concept of Evangelical doctrine or the Evangelical movement. [Footnote a]
According to the British Encyclopedia, evangelicalism is defined as “a strict Protestant doctrine focused on the preaching of the Gospel of Jesus Christ, with the Bible serving as the foundation of faith.” This source indicates that evangelicalism is a branch of Protestantism that upholds the inerrancy of the Bible and emphasizes the dissemination of the Gospel. A similar definition can be found in the Christian Faith Dictionary, which states that it is “a term used by Protestants to describe their reform movement as a return to the Gospel, distinguishing them from Catholics and Orthodox Christians.” [Footnote b]
The Evangelical movement: (noun) adopted by the religious renewal movement in England at the beginning of the nineteenth century. This pertains to what is mentioned in their sources.
As for the Arabic language, if we refer to its dictionaries, we find that the term “Evangelical” is derived from the word “Gospel,” which is the Book of God – the Exalted – revealed to Jesus, peace be upon him. The term “Gospel” is derived from “najal,” meaning son and father, and “intajal al-amr” signifies clarity and progression. The previous definitions from both sides reveal a consensus regarding the term “evangelical,” although the meanings differ significantly between the two contexts. For Christians, “evangelical” refers to Protestantism and the dissemination of the Gospel. In contrast, Arabic language sources define “evangelical” as pertaining to the Gospel, which is the book of Jesus (peace be upon him). The distinction between these meanings is substantial. Our focus here is on the association of evangelicalism with the Protestant denomination, as this is the subject of our discussion. Therefore, evangelicalism can be defined as a Protestant sect that adheres to a literal interpretation of the Holy Scriptures. Evangelicals are followers of the evangelical denomination who believe in the inerrancy of the Bible and, at times, in a literal interpretation of the Torah. However, some evangelicals do not subscribe to the belief in the millennial kingdom and do not identify with Christian Zionists. [Footnote c]
The Evangelical movement, in fact, originates from Protestantism, also known as the Reformation, which emerged in the sixteenth century as a response to widespread corruption within the church in various aspects. The first aspect of this corruption was the degradation of religious authority, evident in certain rituals and practices, such as the concepts of transubstantiation and the sale of indulgences.
The second issue pertains to the corruption that has infiltrated secular authority, where popes have competed for power by amassing wealth to achieve luxury. Additionally, there are other factors that will be elaborated on later in a different section of this research. The dire situation that the Christian church found itself in led to a revolution initiated by reformers known as the “Protestants,” a term that signifies their dissent and opposition. As a result of this reformation, certain beliefs that contradicted the established views of the church were introduced, particularly regarding Palestine and the Jewish people. The prevailing belief within the Catholic Church was that Palestine belonged to Christians and that Jews were rejected by Christians due to their denial of Jesus Christ and their role in his crucifixion. However, the Protestant Reformation fundamentally altered these concepts, leading to a new belief system that asserted:
The superiority of the Jewish people over other nations. The Old Testament serves as the foundational reference for Christian doctrine. Ben-Gurion referred to the Christian Bible, stating, “It is the sacred document of the Jews regarding the ownership of Palestine, dating back 3,500 years.” The fulfillment of God’s promise for the return of the Jews to the land of Palestine. The urgency of this return, as it paves the way for the coming of Christ and the establishment of His blessed kingdom for a thousand years.
The reality is that the winds of change in the Christian stance towards Jews began with the emergence of the Protestant movement in the sixteenth century. This movement challenged the Church’s authority to monopolize the interpretation of the Bible and revitalized the biblical texts. Consequently, a literal interpretation of passages concerning Jews began to replace the interpretations established by the Catholic Church. Gradually, perceptions of Jews started to shift, leading to a form of Judaization within Christian Zionism.
A Jewish revival movement emerged from the reformist movements in Europe and Britain, ultimately reaching America. This was made possible by the efforts of advocates and promoters of the movement, such as the English theologian Thomas Brightman and Henry Finch, a member of the British Parliament, who stated in one of his books: “The Jewish people are not merely a scattered minority; they represent a unified nation as a whole. They will return to their homeland and will inhabit every part of the earth as they have done in the past. They will live in peace and remain there forever”. The Jewish revival movement, also known as the “Hebrew Renaissance,” reached its peak during the Puritan era in the seventeenth century. This revival manifested in two distinct forms: The first type consists of religious expressions, which include: A. The use of the Hebrew language for the Bible and in educational curricula. B. The baptism of children with Hebrew names instead of Christian ones. C. The observance of Saturday as a religious celebration for the resurrection of Christ. The second type encompasses political expressions, notably the demand from a group of Puritans for the Torah to serve as the constitution of Britain. [Footnote d]
Footnote a: Refer to: Sociology of Religion, p. 240, and Al-Mawrid English-Arabic Dictionary, p. 322. Al-Mawrid English-Arabic Dictionary, p. 322, and Oxford English-Arabic Dictionary, p. 361. Al-Mawrid English-Arabic Dictionary, p. 322. Oxford English-Arabic Dictionary, p. 361.
Footnote b: Encyclopaedia Britanica, Vol. 4, p. 612-613
Footnote c: Refer to: Al-Mu’jam Maqayis Al-Lugha: 544/2, Al-Sihah Dictionary: p. 1024, Al-Misbah Al-Munir: p. 306, Wa Lan Al-Arab: 201/14-202, Al-Qamus Al-Muhit: pp. 1265-1266, and Taj Al-Arous: 128/8, as well as the Al-Mu’jam Al-Wasat: p. 29. .
Footnote d: Refer to the following sources: The Bible and the Sword, page 32, and Non-Jewish Zionism, page 25. 2. For additional information, see Detailed History of the Church, pages 13-14; Insights on the Reformation, pages 30-33; Christian Sects and Denominations, page 121; and An Introduction to Christian Fundamentalism, page 87. In the second chapter of this section, consult pages 118-150. Also, refer to Insights on the Reformation, page 39. As cited in: Newman, Jewish Influence on the Christian Reform Movement, page 190. Additionally, see Non-Jewish Zionism, pages 26-29; Evangelical Fundamentalism, page 37; Christian Zionism in the United States, page 291; and Conservative American Administration, page 69. The Rebirth and Destiny of Israel, p. 100. The Return of the Jews in English Protestant Thought, pp. 29-34 An Introduction to Christian Fundamentalism, p. 92; Evangelical Fundamentalism, p. 37; Christian Zionism in the United States, pp. 291-292 and Conservative American Administration, p. 70. See also: Prophecy and Politics, pp. 155-156. Additionally, refer to: Christianity and the Torah, 92-93. Puritans were those who lived during the reign of Queen Elizabeth and the Stuart dynasty, striving to reform the Church of England by eliminating its rituals and opposing the Catholic beliefs and practices present within it. For further reference, see the Dictionary of Major Religions, page 623. Additionally, consult The Bible and the Sword, page 1/142.
In 1649, the Puritan theologians John and Eliezer Cartwright sent a memorandum to the British government, urging the implementation of the Jewish restoration from the English people.
This memorandum states: “The English nation and the Dutch population should become the first and most prepared countries to transport the sons and daughters of Israel in their processions to the promised land of their ancestors: Abraham, Isaac, and Jacob, so that they may inherit their legacy forever.” This memorandum was adopted and supported by Oliver Cromwell, who initiated the return of the Jews to Britain, with backing from Menasseh ben Israel, followed by Chaim Weizmann and Lloyd George. [Footnote a]
Barbara Tuchman stated: England’s Puritanical commitment to the restoration of Israel is undoubtedly rooted in religious motivations. The impetus that drove Cromwell to support the proposal is the same motivation that prompted Lloyd George to take an interest in Weizmann’s proposal a decade later, specifically the assistance that both believed the Jewish people could provide in times of war. Since the time of Cromwell, British interest in Palestine has been primarily motivated by commercial, military, or colonial ambitions, alongside a religious objective rooted in ancient traditions. However, during periods devoid of both motivations—such as the notably secular climate of the eighteenth century—little was accomplished”. The revolutionary renaissance was not limited to beliefs and worship; it also manifested in the literary realm. Notable poets emerged, some of whom predicted the establishment of the state of “Israel.” Among these figures was John Milton. [Footnote b]
William Blake and others
This fertile ground for beliefs and literature gave rise to the “London Society for Promoting Christianity Among the Jews,” led by Shaftesbury. This organization supported the idea of Jewish revival through human efforts and adopted the slogan “A land without a people for a people without a land.” [Footnote c]
In the nineteenth century, several politicians supported this idea, including Palmerston and William Gladstone. In France, this call found justification from figures such as Napoleon Bonaparte. Despite the significant failure of his efforts to establish a homeland for the Jews in Palestine, the notion was promoted during the reign of Louis XIV. [Footnote d] Under the influence of “Jean Colbert, and later during the reign of Napoleon through his advisor, Laharpe. In America, the early Puritan pilgrims brought Hebrew ideas with them, and among those who embraced the concept of Jewish revival in Palestine was Joseph Smith. [Footnote e] Subsequently, American calls were made by Warder Chrison, Clorinda Minor, and William Blackstone. The settlement movements received backing from American businessmen, including Moses Montefiore and the Rothschild family. [Footnote f]
There are numerous evangelical movements; however, it is essential to focus on the most significant ones. One of the most notable movements is Pietism. This religious movement emerged within the church, founded by Philipp Jakob Spener, who gathered a small group to pray and study the Bible in his home to deepen their spiritual lives. This gathering was referred to as the “Pietistic Institute,” and the movement derived its name from this institute. The situation evolved to the establishment of small churches within the Lutheran church in Germany due to the challenges faced by the Lutheran community. Pietism encountered opposition from within the church, prompting Spener to seek a new location where he might find support. His efforts were rewarded when he moved to Berlin, where he formed a friendship with Frederick III, which allowed him to influence the university established by Frederick in Halle. Additionally, another individual who followed in Spener’s footsteps was August Hermann Francke, who gathered his peers to study the Bible. He later met Spener, learned the principles of Pietism from him, and subsequently disseminated these teachings among students and educators in Leipzig. [Footnote g]
He faced opposition like his predecessor; however, “Espiner” secured a position for himself at the University of Hull. He began to attract various members of the university community and did not stop there; he established a school for underprivileged children, an orphanage, and a Bible institute. The influence of the university extended to Lutheran churches in “Norway,” “Sweden,” and “Denmark.” [Footnote h]
The movement of strengthening spread to America, and the efforts of the reformers did not stop with Frank. Among those who studied under him at the university was Zinzendorf, who had developed a religious awareness from a young age. He joined the Moravians, who established the community of Herrnhut, and regarded them as soldiers of Christ advancing His message both domestically and internationally. Despite his attempts to remain connected to the Lutheran Church, his situation did not improve, as the Moravians insisted on separating and being recognized as an independent denomination. Upon their return to Saxony, he acknowledged and supported them. His support went beyond mere assistance; he donated all his wealth to their cause. [Footnote i] This movement emerged as a response to the deteriorating religious conditions within the Church of England at the beginning of the eighteenth century. The rationalist trend permeated all levels of religious thinkers, leading to Christianity being perceived merely as a moral framework. The Methodist movement was founded by John Wesley and his brother Charles. [Footnote j] To uphold the spirit of reform, both individuals joined the Holy Club, along with George Whitefield. This club was dedicated to prayer, fasting, and Bible study. Its members took a meticulous and systematic approach to religious principles, often visiting the sick and imprisoned. Their peers mockingly referred to them as the Methodists due to their strict practices. [Footnote k]
John Wesley encountered the Moravians during his journey to Georgia in America, where he was influenced by their evangelical piety, prompting him to translate some of their hymns into English. Upon returning to England, he met with them at a gathering and experienced a spiritual awakening that convinced him of the possibility of salvation for all through faith in Jesus Christ. He excelled in delivering evangelical sermons to large audiences. In 1739, he, along with his colleagues, established the first Methodist congregation, which subsequently spread throughout Britain, necessitating a central organization. By the end of that year, the central hub was designated as “the Foundation,” serving as a central leadership. The congregations were organized and leaders were appointed, leading to the establishment of annual conferences to oversee the activities and growth of these groups. Wesley had disagreements with the Moravians and also with George Whitefield. This denomination eventually separated from the Church of England in 1748 when Thomas Coke was appointed as the first superintendent of the Methodist Church in America. [Footnote l]
One of the Protestant denominations, governed by distinguished elders who hold equal ranks, is characterized by its division into congregations, each led by its own elder. Adherents follow the Calvinist doctrine and are referred to outside English-speaking countries as “Reformed Churches” or “Correct Churches.” There is a notable distinction between this denomination and the Lutheran tradition; the Reformed Church does not believe in transubstantiation—neither in a spiritual nor a symbolic sense. Instead, it views the act of partaking in bread and wine as a commemoration of the Last Supper shared by Christ and his disciples, and it has also rejected certain church rituals. The Bible is regarded as the ultimate authority in religious matters, with a focus on evangelical practices related to baptism and the Eucharist. [Footnote m]
Puritanism emerged with the aim of returning to the original principles of Christianity. It appeared in England during the 16th and 17th centuries, influenced by Calvinism. During the reign of Queen Mary Tudor, Puritans faced persecution from Catholics, prompting many of its followers to flee to Switzerland, where they established a congregation under the leadership of John Knox. [Footnote n] Upon her return to England, efforts were made to instill their ideas in her. A Presbyterian church was established in Scotland, influenced by John Knox, and Puritanism spread through the distribution of pamphlets and preaching. If we examine these evangelical denominations, we can identify several commonalities among them, the most significant of which include: Reliance solely on the Bible, as it is well-known that the authoritative sources in Christianity are: a) The Bible. b) Church councils. The interpretation of the Bible was traditionally reserved for papal authority, and this monopolization of religious power prompted Martin Luther to oppose the Church, as he advocated for the Bible to be accessible to all, granting everyone the right to interpret it. [Footnote o] Salvation is attained solely through faith, not by works. Those who believe in Christ, recognizing Him as the Son of God who redeemed humanity, have received salvation—exalted be God above what they claim. There is a rejection of the need for a priest among the people; rather, every faithful Christian is considered a priest in their own right. Faith encompasses freedom of thought, education, and doctrine for the believer. This perspective denies any mediation in the relationship between the believer and God, affirming the teachings of Christ alone. Consequently, it dismisses the intercession of the Pope, the veneration of the Virgin Mary, and the worship of angels. Additionally, there is a belief in the millennial reign of Christ upon His second coming. All church rituals are rejected except for the Lord’s Supper and baptism, although there are varying beliefs regarding the specifics of these practices. [Footnote p]
Footnote a: The Bible and the Sword: 1/137, Non-Jewish Zionism: p. 55, Evangelical Fundamentalism: pp. 41-42.
Oliver Cromwell: Born in 1599 and passed away in 1658, he was the leader of the republic established in England in 1654. He became a member of Parliament in 1628 and proposed a re-organisation of the army.
An Excerpt from “Wan-Nasraniyyah As-Suhruniyyah Nash’atuha Wa Ahammu Aqa’idiha” 1/29-136- By Jawharah Bint Muhammad Jam’aan Al-Qahtani.
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The Development of Christian Zionism in America Since the Puritan Settlement
