Dr. Scott Lively: The True History of Zionism

 

Forwarded this email? Subscribe here for more The True History of Zionism Beyond Herzl: The 17th-Century Origins of Jewish National Renewal Scott Lively Jan 11    READ IN APP   Symbolic historical scene of Reformation-era Christian scholars and Jewish rabbis in deep discussion around a large table with open Hebrew and Greek Bibles, Torah scroll unfurled beside a Geneva Bible, warm candlelit room with wooden beams, maps of ancient Israel on the wall, atmosphere of mutual respect and intellectual collaboration. Preface: Anne and I have stayed several times at the Christchurch Guest House in the Old City of Jerusalem near the Jaffa Gate. This small compound, built in the early 1800s (reportedly on the former grounds of King Herod’s estate -- with a tunnel running directly to the center of the Temple Mount), includes the oldest Protestant Church in the Middle East designed to resemble a Jewish Synagogue. It was established by British Christians to facilitate the return of the Jews to their ancestral homeland. For a time in the mid-1800s it housed the British Consul but today serves as a hospitality center and Christian missionary base. It’s existence stands as a testimony to Christian/Jewish collaboration to advance Zionism long before its 1897 formalization as an exclusively Jewish Nationalist endeavor. Introduction As someone who has dedicated decades to examining history, theology, and geopolitics through a lens informed by Scripture, I have consistently encountered profound misconceptions about Zionism. It is frequently portrayed as a mere 19th-century secular invention or a narrow Jewish nationalist endeavor, divorced from deeper historical and theological currents. In truth, Zionism embodies a longstanding Judeo-Christian collaboration aimed at the restoration of the Jewish people to their ancestral homeland, intertwined with expectations of prophetic fulfillment. This narrative not only predates modern political movements but also underpins key developments in Western civilization, including constitutionalism and the establishment of republics grounded in natural law. By reclaiming this fuller history, we can mount a robust defense against the distortions that fuel anti-Zionism, particularly within Christian communities. Proto-Zionism and Its Religious Foundations The roots of Zionism extend far beyond Theodor Herzl’s organizational efforts in 1897. While Herzl formalized a political response to rising European antisemitism, presenting it in largely secular terms to appeal to a broad audience, the underlying impulse was profoundly religious. A more accurate starting point is the 17th century, with figures like the Amsterdam rabbi Menasseh ben Israel. In his 1650 publication The Hope of Israel, Menasseh drew on contemporary accounts of the Lost Tribes of Israel discovered in distant lands to argue for the ingathering of Jewish exiles as a prelude to messianic redemption. This vision, rooted in biblical prophecies such as those in Deuteronomy and Isaiah, emphasized the dispersion of Jews across the globe as a divine step toward ultimate restoration. Menasseh’s work did not emerge in isolation; it resonated with Protestant Christians in England and Holland, who shared a millennialist outlook. These early collaborations marked the beginnings of what can be termed proto-Zionism—a shared endeavor where Jewish messianic hopes aligned with Christian interpretations of end-times events. This synergy laid the groundwork for practical actions, such as Menasseh’s successful advocacy for the readmission of Jews to England under Oliver Cromwell, advancing the cause of Jewish resettlement as part of a broader providential plan. The Hebraic Movement: Reviving Judeo-Christian Synergy Integral to this history is the Hebraic Movement within Christianity, which emerged during the era of the Spanish Inquisition and profoundly shaped the Protestant Reformation. This movement sought to reclaim the Hebraic roots of the faith, emphasizing a return to the original Hebrew Scriptures and rejecting the Greco-Roman overlays that had dominated Christian theology for centuries. It fostered a partnership between Christians and Jews, born from shared experiences of persecution—such as forced conversions and expulsions—that highlighted common ground in biblical prophecy and millennial expectations. At its core, the Hebraic Movement promoted a “two-house” doctrine, viewing Christianity as the restored House of Israel (the Northern Kingdom, scattered after Assyrian conquest) and Judaism as preserving the House of Judah (the Southern Kingdom). This framework, drawn from prophecies in Ezekiel and Hosea, reconciles covenant theology’s emphasis on continuity with dispensationalism’s recognition of distinct divine dealings. It posits that the Church fulfills promises to the House of Israel through Christ’s redemptive work, while the House of Judah maintains its distinct role until a future reunification under the Messiah. This movement influenced key Reformation developments, including the overthrow of Catholic institutional hierarchies in favor of the priesthood of all believers—a principle with deep Hebraic origins. It also inspired intermittent millennialist revivals in both Jewish and Christian circles, countering spiritualized interpretations of Israel’s promises (such as Augustinian supersessionism) with a literal reading of Scripture. By reviving Hebraic perspectives, the movement not only bolstered proto-Zionism but also contributed to the ethical and governance frameworks that would define modern civilization. Anglo-Zionism: From Partnership to Political Reality Building on these foundations, the 19th century saw the maturation of Anglo-Zionism, a collaborative effort between British Christians and Jewish leaders. Influenced by doctrines like British Israelism—which explored biblical connections between ancient Israel and modern peoples—this partnership translated religious aspirations into geopolitical action. Figures such as Lord Shaftesbury advocated for Jewish restoration to Palestine, viewing it as fulfillment of prophecy and a means to advance Christian liberty. The culmination was the 1917 Balfour Declaration, which committed Britain to establishing a Jewish national home in Palestine, effectively displacing Ottoman control. This was no mere imperial maneuver; it reflected centuries of Judeo-Christian alignment, where support for Jewish sovereignty aligned with Christian hopes for a restored Israel as a harbinger of the Messianic age. Herzl’s political Zionism, while innovative in its organizational structure, built upon this preexisting framework, incorporating religious symbolism like the ingathering of exiles even as it adapted to secular contexts. Defending the Judeo-Christian Foundation of Modern Civilization The term “Judeo-Christian” is often misused or dismissed in contemporary discourse, yet it accurately describes the intertwined heritage that has shaped the developmental stages of modern civilization. Far from a superficial label, it encapsulates a shared biblical worldview that provided the intellectual and moral bedrock for constitutionalism, universal norms derived from natural law, and the establishment of republics. Constitutionalism, as a system of self-government under the rule of law, draws directly from Hebraic models. The ancient Israelite republic under Joshua and the Judges exemplified bottom-up governance, where the people delegated limited authority to leaders while remaining sovereign under God’s law. This contrasted with top-down hierarchies prevalent in surrounding empires and later Roman-influenced systems. The Protestant Reformation, infused with Hebraic insights, revived this model, influencing thinkers like John Knox and the Scottish Covenanters, who emphasized equality before God and the priesthood of believers. This ethos informed the American founders, who crafted a constitution that delegated powers from the people upward, echoing the Jerusalem Council in Acts 15—a gathering of equals guided by Scripture and divine intuition. Universal norms, grounded in a biblically-informed view of natural law, further illustrate this Judeo-Christian legacy. Natural law, as articulated by figures like Thomas Jefferson, restates biblical principles: human rights stem from creation in God’s image (Genesis), justice from the Ten Commandments, and societal order from prohibitions against behaviors that disrupt the natural order (e.g., Romans 1). These norms elevated ethics across civilizations, promoting moral purity, stewardship of creation, and the pursuit of knowledge for the common good—as envisioned in Francis Bacon’s New Atlantis, a Christian utopia blending faith and reason to fulfill Genesis mandates. Regarding the “three republics,” this framework highlights successive embodiments of Judeo-Christian governance: the original Israelite republic as a prototype of self-rule under divine law; the British model, shaped by Protestantism and Anglo-Zionism, which spread constitutional principles globally; and the American republic, the pinnacle of limited government where power resides with a moral, religious populace. Each stage advanced civilization by tempering human authority with biblical accountability, countering cycles of degeneration outlined in Plato’s Republic—from aristocracy to tyranny. America’s trajectory, for instance, mirrors this decline through progressive redefinitions of freedoms, but restoration remains possible by returning to these foundational principles. In defending “Judeo-Christian,” we recognize that without this synthesis, modern advancements in human dignity, scientific inquiry, and equitable law would lack their moral compass. It is not about elevating one tradition over another but acknowledging their mutual reinforcement in building societies that honor God’s design. Distortions and the Rise of Anti-Zionism Despite this rich history, Zionism has been distorted in the 20th century by secular humanism and ideological conflicts. Modern Israel, while a remarkable achievement, has at times reflected these secular influences, diverging from its biblical moorings—much like America’s drift from its founding ideals. This has fueled the cult of anti-Zionism, particularly in Christian circles, which often revives replacement theology to deny Israel’s ongoing role in God’s plan. Such views ignore Romans 11’s affirmation of God’s irrevocable covenants with ethnic Israel and Zechariah’s prophecies of future recognition and redemption. Anti-Zionism is not mere policy critique; it represents a theological and spiritual misstep, recycling historical animosities under new guises. It overlooks Zionism’s contributions to Christian liberty and global stability, including the defeat of Ottoman and later Marxist threats through Judeo-Christian alliances. Toward a Renewed Vision In summary, the true history of Zionism is a testament to Judeo-Christian partnership, from 17th-century proto-Zionism through the Hebraic Movement and Anglo-Zionism, to its enduring civilizational impact. By embracing this narrative, we defend Zionism not as a partisan cause but as a fulfillment of biblical promises and a bulwark against ideological erosion. In an era of polarization, reclaiming these truths fosters clarity, counters hatred, and aligns us with the providential arc of history.