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Journal articles on the topic 'Zionist Christian Church'
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1
Carpenedo, Manoela. "Christian Zionist religiouscapes in Brazil: Understanding Judaizing practices and Zionist inclinations in Brazilian Charismatic Evangelicalism." Social Compass 68, no. 2 (June 2021): 204–17. http://dx.doi.org/10.1177/00377686211014843.
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The increasing appropriation by Charismatic Evangelicals of Jewish narratives, rituals, and even Zionist anxieties is now evident in many parts of the globe. Drawing on two cases, one based on a Brazilian Neo-Pentecostal church and another based on an ethnographic investigation of a ‘Judaizing Evangelical’ community in Brazil this study interrogates to what extent we can comprehend this emerging tendency within Brazilian Charismatic Evangelicalism as a result of the spread of Anglo-American Christian Zionism. The article contends that while there are significant overlaps between Anglo-American Christian Zionism and the Zionist and Judaizing tendencies within Brazilian Charismatic Evangelicalism, it is reductionist to comprehend the Brazilian case exclusively through Anglo-American frameworks. Given the particularities of the Brazilian Charismatic evangelical context, the article points to the unique ways in which Christian Zionist tendencies are being ‘glocalized’ in this country.
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Nelson, Cary. "The Presbyterian Church and Zionism Unsettled: Its Antecedents, and Its Antisemitic Legacy." Religions 10, no. 6 (June 22, 2019): 396. http://dx.doi.org/10.3390/rel10060396.
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The new millennium has seen increased hostility to Israel among many progressive constituencies, including several mainline Protestant churches. The evangelical community in the US remains steadfastly Zionist, so overall support for financial aid to Israel remain secure. But the cultural impact of accusations that Israel is a settler colonialist or apartheid regime are nonetheless serious; they are proving sufficient to make support for the Jewish state a political issue for the first time in many decades. Despite a general movement in emphasis from theology to politics in church debate, there remain theological issues at the center of church discussion. The Protestant church with the longest running and most well-funded anti-Zionist constituency is the Presbyterian church in the US. In the last decade, its Israel/Palestine Mission Network (IPMN) has produced several increasingly anti-Zionist books designed to propel divestment resolutions in the church’s annual meeting. The most widely debated of these was 2014’s Zionism Unsettled: A Congregational Study Guide. This essay mounts a detailed analysis and critique of the book which documents the IPMN’s steady movement toward antisemitic positions. Among the theological issues underlying debate in Protestant denominations are the status of the divine covenant with the Jewish people, the role that the gift of land has as part of that covenant, and the nature of the characterization of the Jews as a “chosen people”. These, and other issues underlying Protestant anti-Zionism, have led to the formation of Presbyterians for Middle East Peace (PFMP), a group, unlike IPMN, that supports a two-state solution. The competing positions these groups have taken are of interest to all who want to track the role that Christian denominations have played in debates about the Israeli–Palestinian conflict.
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Batut-Lucas, Katia. "Le sionisme chrétien évangélique aux États-Unis et le cas du CUFI." Studies in Religion/Sciences Religieuses 44, no. 4 (October 23, 2015): 457–78. http://dx.doi.org/10.1177/0008429815605503.
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This article deals with Christian Evangelical Zionist pilgrimages, especially focusing on those from the group of John Hagee, pastor and founder of the Cornerstone Church, and from the lobbyist group Christians United for Israel. Pilgrims from this organization join gatherings which honor and defend Israel, causing the participant to progress from being a simple believer to being a pro-Israel activist. The methodology is based on field studies and interviews with this group.
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Kgatle, Mookgo Solomon. "SOCIOLOGICAL AND THEOLOGICAL FACTORS THAT CAUSED SCHISMS IN THE APOSTOLIC FAITH MISSION OF SOUTH AFRICA." Studia Historiae Ecclesiasticae 42, no. 1 (August 22, 2016): 47–61. http://dx.doi.org/10.25159/2412-4265/1216.
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The Apostolic Faith Mission (AFM) of South Africa has experienced schisms from the year 1910 to 1958. The schisms were caused by sociological and theological factors. These are schisms by the Zionist churches (Zion Apostolic Church, Christian Catholic Apostolic Holy Spirit Church in Zion, Zion Apostolic Faith Mission); Latter Rain; Saint John Apostolic Faith Mission and Protestant Pentecostal Church. The sociological factors that led to the schisms by the Zionist churches and the Protestant Pentecostal Church are identified as racial segregation and involvement in politics respectively. The theological factors that caused these schisms by Latter Rain and Saint John Apostolic Faith Mission are manifestations of the Holy Spirit and divine healing respectively. After comparison of the factors, it is concluded that racial segregation is the main factor that caused schisms in the AFM.
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Cabrita, Joel. "People of Adam: Divine Healing and Racial Cosmopolitanism in the Early Twentieth-Century Transvaal, South Africa." Comparative Studies in Society and History 57, no. 2 (March 20, 2015): 557–92. http://dx.doi.org/10.1017/s0010417515000134.
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AbstractThis article analyses the intersection between cosmopolitanism and racist ideologies in the faith healing practices of the Christian Catholic Apostolic Church in Zion. Originally from Illinois, USA, this organization was the period's most influential divine healing group. Black and white members, under the leadership of the charismatic John Alexander Dowie, eschewed medical assistance and proclaimed God's power to heal physical affliction. In affirming the deity's capacity to remake human bodies, church members also insisted that God could refashion biological race into a capacious spiritual ethnicity: a global human race they referred to as the “Adamic” race. Zionist universalist teachings were adopted by dispossessed and newly urbanized Boer ex-farmers in Johannesburg, Transvaal, before spreading to the soldiers of the British regiments recently arrived to fight the Boer states in the war of 1899–1902. Zionism equipped these estranged white “races” with a vocabulary to articulate political reconciliation and a precarious unity. But divine healing was most enthusiastically received among the Transvaal's rural Africans. Amidst the period's hardening segregation, Africans seized upon divine healing's innovative racial teachings, but both Boers and Africans found disappointment amid Zion's cosmopolitan promises. Boers were marginalized within the new racial regimes of the Edwardian empire in South Africa, and white South Africans had always been ambivalent about divine healing's incorporations of black Africans into a unitary race. This early history of Zionism in the Transvaal reveals the constriction of cosmopolitan aspirations amidst fast-narrowing horizons of race, nation, and empire in early twentieth-century South Africa.
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Cabrita, Joel. "AN INTRODUCTION TO THE LETTERS OF ISAIAH MOTEKA: THE CORRESPONDENCE OF A TWENTIETH-CENTURY SOUTH AFRICAN ZIONIST MINISTER." Africa 84, no. 2 (April 9, 2014): 163–98. http://dx.doi.org/10.1017/s0001972014000011.
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ABSTRACTSouth African Zionism, one of the most popular Christian movements in modern South Africa, has frequently been interpreted in narrowly indigenous terms, as a local, black appropriation of Christianity, heavily invested in orality and ritual performance. The correspondence of the twentieth-century Zionist minister Isaiah Moteka tells a different story. Moteka honed the craft of letter-writing in order to build and sustain his relationship with Zion, Illinois, the headquarters of the worldwide Zionist church. Through the exchange of letters across the Atlantic, Moteka affirmed his own and his congregants’ place within a multiracial Zion diaspora. And through their complex invocation of overlapping local and global affiliations, Moteka's writings proclaimed his standing both as a regional clergyman and as a cosmopolitan internationalist. In particular, these ambiguous missives became the platform for Moteka's engagement with apartheid-era state officials. Seeking to persuade state officials that his organization fell under ‘white’ supervision, Moteka's letters proclaimed his accreditation by Zion, Illinois, thereby casting himself as a deputy of the worldwide movement. But these documents’ citation of transatlantic loyalties also suggests Moteka's own conflicted loyalties. His letters asserted loyalty to the nation state while they simultaneously subordinated earthly power to the Kingdom of God.
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O’Mahony, Anthony. "The Vatican, Palestinian Christians, Israel, and Jerusalem: Religion, Politics, Diplomacy, and Holy Places, 1945–1950." Studies in Church History 36 (2000): 358–72. http://dx.doi.org/10.1017/s0424208400014534.
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The years 1945–9 were a time of profound political and social transformation for Palestine. Few other periods in its history match these changes, which left no community unaffected. The overwhelming Palestinian-Arab Christian and Muslim community was reduced from a majority to a minority, subject to the rule of a staunchly nationalistic Jewish and Zionist state. The events of 1948–9 were particularly devastating. A large number of Palestinians became refugees, including approximately fifty to seventy per cent of the Palestinian Christian population. Nearly half of the Christian community of Jerusalem had lived and had their businesses in the more modern and developed western sector of the city until Israeli occupation; their property was sequestered after they fled or were compelled to leave. Most of them were forced to seek refuge in the Old City, in monasteries and other Church buildings. Many others were forced to flee elsewhere, some leaving the former Mandate territory altogether.
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Houtepen, Anton. "P. Naudé, The Zionist Christian Church in South Africa, Lewiston/Queenston/Lampeter: Edwin Mellen Press, 1995, V + 160 pp." Exchange 26, no. 2 (1997): 202–3. http://dx.doi.org/10.1163/157254397x00296.
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Muhammad, Fida, Muhammad Ayaz Khan, and Saif Ul Islam. "Role of religion in American politics: An analysis of the influence of Evangelical Church in Israeli Palestinian conflict." Journal of Humanities, Social and Management Sciences (JHSMS) 2, no. 2 (November 23, 2021): 168–80. http://dx.doi.org/10.47264/idea.jhsms/2.2.12.
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The politics of the Holy land is of crucial importance to the followers of the three Abrahamic religions in terms of religious beliefs, which metamorphosed into military and political significance in the 20th Century. The United States (U.S) support for Israel is especially visible during the republican presidencies. The U.S had five republican presidents from 1980 to 2020, and their evangelical beliefs shaped American foreign policy toward this region, a policy that may loosely be termed as affected by Christian Zionism, which was originally a 16th Century religious Puritan movement, who latter shaped into Christian political movement. U.S Christian Zionism reiterates favourable images of Jews and is pessimistic about peace in Holy land. Christian Zionists believe Lord has bestowed the land of Palestine to Jews and have held up this claim since the turn of the 20th Century. This paper first describes the fundamental nature of Christian Zionism, their view of the modern Israel and resultant political and military policies. This also focuses Christian Zionists support of republican presidents and specially President Trump relationship with Christian Zionism. The shifting of U.S embassy to Jerusalem, the formal approval to Jerusalem as the capital of Israel by President Trump are studied.
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Friedemann, Karin M. "Flowers of Galilee." American Journal of Islam and Society 21, no. 4 (October 1, 2004): 124–26. http://dx.doi.org/10.35632/ajis.v21i4.1759.
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Flowers of Galilee breaks new ground in modern political discourse. Thisbook recommends a democratic one-state solution in all of historicalPalestine and the return of the Palestinians to rebuild their villages. Thebeautiful front cover painting by Suleiman Mansour of Jerusalem lovinglydepicts a Palestinian family, children seated on a donkey, walking past a hillcovered with olive trees. Similarly, Israel Shamir’s essays portray the peaceful,pastoral landscape of the Holy Land and the humanity of its inhabitants,juxtaposed against the ugliness and inhumanity of Jewish racism.These thought-provoking essays, written in Jaffa during the al-AqsaIntifada in 2001-02, call for Jews to leave their sense of exclusivity andplead for human equality. The author, a Russian immigrant to Israel in 1969,followed his meditations to their inevitable conclusion, renounced Judaism,and was baptized in the Palestinian Orthodox Christian Church ofJerusalem. A brilliant storyteller with a vast knowledge of history, he discussescurrent events and their global implications with brutal honesty andtenderness. His clear insights and lyrical use of language to illustrate social,religious, and political complexities make him the Khalil Gibran of our time.An important chapter, “The Last Action Heroes,” memorializes theSpring 2002 siege of Bethlehem. The Israeli army surrounded 40 monksand priests and 200 Palestinians seeking refuge in the Church of Nativity.For a month, “people starved ... Stench of corpses and of infected woundsfilled the old church” (p. 63). The UN did nothing, but a few InternationalSolidarity Movement activists from America and Europe, including theauthor’s son, broke the siege. One group distracted the soldiers while theothers rushed into the church’s gates, brought food and water, and helpednegotiate a surrender.Shamir deconstructs the legal fictions of the state of Israel and the elusivePalestinian state: “Israelis who would like to live in peace with theirPalestinian neighbors ... cannot counteract the raw muscle of the AmericanJewish leadership” (p.179). He further dissects the Jewish Holocaust cultand other Zionist public relations tactics. He exposes the two-state solutionas a political bluff, calls on the world to cut off aid to Israel, and admonishesthe Muslim world for indulging in usury ...
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Sizer, Stephen. "Palestinian Church Leaders' Statement on Christian Zionism. II. Comment: The Jerusalem Declaration on Christian Zionism." Holy Land Studies 5, no. 2 (November 2006): 213–15. http://dx.doi.org/10.3366/hls.2007.0011.
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Cabrita, Joel. "Revisiting ‘Translatability’ and African Christianity: The Case of the Christian Catholic Apostolic Church in Zion." Studies in Church History 53 (May 26, 2017): 448–75. http://dx.doi.org/10.1017/stc.2016.27.
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Focusing on the ‘translatability’ of Christianity in Africa is now commonplace. This approach stresses that African Christian practice is thoroughly inculturated and relevant to local cultural concerns. However, in exclusively emphasizing Christianity's indigeneity, an opportunity is lost to understand how Africans entered into complex relationships with North Americans to shape a common field of religious practice. To better illuminate the transnational, open-faced nature of Christianity in Africa, this article discusses the history of a twentieth-century Christian faith healing movement called Zionism, a large black Protestant group in South Africa. Eschewing usual portrayals of Zionism as an indigenous Southern African movement, the article situates its origins in nineteenth-century industrializing, immigrant Chicago, and describes how Zionism was subsequently reimagined in a South African context of territorial dispossession and racial segregation. It moves away from isolated regional histories of Christianity to focus on how African Protestantism emerged as the product of lively transatlantic exchanges in the late modern period.
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Folk, Holly. "Hit Gyülekezete." Nova Religio 20, no. 3 (February 1, 2017): 101–16. http://dx.doi.org/10.1525/nr.2017.20.3.101.
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In this Field Notes contribution, I report on one of the largest Pentecostal church networks in Central Europe. Led by charismatic pastor Sándor Németh, Faith Church reflects trends in the globalization of Pentecostalism and the regional experience of post-Communist countries. Faith Church (Hit Gyülekezete) embraces three distinctive theologies running through contemporary evangelicalism: the charismatic gifts associated with the Toronto Blessing; the prosperity gospel of the Word of Faith movement; and philo-Semitic Christian Zionism. The evening service I attended in Budapest was structured so as to affirm these three themes.
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Levine, Amy-Jill. "Supersessionism: Admit and Address Rather than Debate or Deny." Religions 13, no. 2 (February 10, 2022): 155. http://dx.doi.org/10.3390/rel13020155.
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Supersessionism, in the sense of advancing upon and thereby replacing an anterior tradition, is intrinsic to both Jewish and Christian identity. The move forward is to acknowledge it rather than debate or deny it, and then to determine how its presence does not preclude positive roles for the superseded group. Because Christian supersessionism is today a primary interest in inter-religious dialogue, this article focuses on how it has been and might be approached. Attempts to deny supersessionism in the New Testament must be based in hermeneutics since historical-critical exegesis cannot secure this conclusion. Today, interest in Christian supersessionism is driven not only by theological concerns but also factors concerning identity, including the role of messianic Judaism in Church communities; approaches to Zionism, the “scandal of particularity,” ethnic identity, and debates over cultural appropriation.
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Robson, Laura. "Communalism and Nationalism in the Mandate: The Greek Orthodox Controversy and the National Movement." Journal of Palestine Studies 41, no. 1 (2011): 6–23. http://dx.doi.org/10.1525/jps.2011.xli.1.6.
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The Greek Orthodox Church in Palestine, the largest of the Christian denominations, had long been troubled by a conflict ("controversy") between its all-Greek hierarchy and its Arab laity hinging on Arab demands for a larger role in church affairs. At the beginning of the Mandate, community leaders, reacting to British official and Greek ecclesiastical cooperation with Zionism, formally established an Arab Orthodox movement based on the structures and rhetoric of the Palestinian nationalist movement, effectively fusing the two causes. The movement received widespread (though not total) community support, but by the mid-1940s was largely overtaken by events and did not survive the 1948 war. The controversy, however, continues to negatively impact the community to this day.
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RIOLI, MARIA CHIARA. "The ‘New Nazis’ or the ‘People of our God’? Jews and Zionism in the Latin Church of Jerusalem, 1948–1962." Journal of Ecclesiastical History 68, no. 1 (January 2017): 81–107. http://dx.doi.org/10.1017/s0022046916000671.
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In the aftermath of the Holocaust the elaboration of Catholic perceptions of the Jewish people has been particularly problematic. The weight of a long tradition of Christian antisemitism and its influence on the Nazi extermination programme, as well as the revision of this attitude before and after the Shoah in various Catholic circles as a means of promoting a rapprochement, made it difficult to redefine the image of Jewish people in the Catholic imagination, and gave rise to different and conflicting interpretations. Some members of the Latin Catholic Church of Jerusalem began to argue for an analogy between Nazism and Zionism. This assertion took different forms as the political situation in Palestine evolved and in response to changing attitudes within the Church towards the Jews. This paper will reconstruct the ‘new Nazis’ paradigm in the Jerusalem Church, analysing three key periods: the 1947–9 Arab-Israeli war; the consolidation of the State of Israel in the 1950s; and the Eichmann trial of 1961–2.
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Braverman, Mark. "Theology in the Shadow of the Holocaust: Revisiting Bonhoeffer and the Jews." Theology Today 79, no. 2 (June 17, 2022): 146–65. http://dx.doi.org/10.1177/00405736221084735.
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The scholarship on Dietrich Bonhoeffer and the Jews has focused on two questions: (1) To what extent did the persecution of the Jews drive Bonhoeffer's actions with respect to the Third Reich, and (2) Did Bonhoeffer's theology of Judaism and the Jewish people undergo a change as a result of the Nazi program of persecution and extermination? The work ranges from writers who reject the hagiography of a Bonhoeffer who for the sake of the Jews joined the resistance and paid the ultimate price, to those who argue that the persecution of the Jews was key in the development of Bonhoeffer's theology and his resistance to National Socialism. Bonhoeffer biographer Eberhard Bethge figured large in this second group; Bethge's work in this area coincided with his involvement in Christian post-Holocaust theology, an expression of the intensely philojudaic theology that emerged in the West following World War II. Driven by the desire to atone for millennia of anti-Jewish doctrine and action, post-Holocaust theology has exerted a strong influence on Bonhoeffer scholarship. The argument of this article is that the postwar focus on Christian anti-Judaism has led the church away from confronting the exceptionalism that persists in Christian identity and teaching. In its penitential zeal, the postwar project to renounce church anti-Judaism has instead replaced it with a Judeo-Christian triumphalism and a theological embrace of political Zionism that betray fundamental gospel principles. These run counter to the passionate opposition to the merger of hyper-nationalism and religion that informs Bonhoeffer's radical, humanistic Christology. Fashioning Bonhoeffer as a martyr for the Jews and as a forerunner of post-Holocaust theology does damage to the legacy of his theology and distorts the lessons of his life and witness. This carries implications for the role of the church in confronting the urgent issues of our time.
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Kickasola, Joseph N. "Zion's Christian Soldiers? The Bible, Israel and the Church - By Stephen Sizer." Religious Studies Review 35, no. 3 (September 2009): 162–63. http://dx.doi.org/10.1111/j.1748-0922.2009.01360_26.x.
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Baumann, Roger. "Political Engagement Meets the Prosperity Gospel: African American Christian Zionism and Black Church Politics: TABLE 1." Sociology of Religion 77, no. 4 (December 2016): 359–85. http://dx.doi.org/10.1093/socrel/srw050.
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Black, Alasdair. "The Balfour Declaration: Scottish Presbyterian Eschatology and British Policy Towards Palestine." Perichoresis 16, no. 4 (December 1, 2018): 35–59. http://dx.doi.org/10.2478/perc-2018-0022.
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Abstract This article considers the theological influences on the Balfour Declaration which was made on the 2 November 1917 and for the first time gave British governmental support to the establishment of a Jewish homeland in Palestine. It explores the principal personalities and political workings behind the Declaration before going on to argue the statement cannot be entirely divested from the religious sympathies of those involved, especially Lord Balfour. Thereafter, the paper explores the rise of Christian Restorationism in the context of Scottish Presbyterianism, charting how the influence of Jonathan Edwards shaped the thought of Thomas Chalmers on the role of the Jews in salvation history which in turn influenced the premillennialism of Edward Irving and his Judeo-centric eschatology. The paper then considers the way this eschatology became the basis of John Darby’s premillennial dispensationalism and how in an American context this theology began to shape the thinking of Christian evangelicals and through the work of William Blackstone provide the basis of popular and political support for Zionism. However, it also argues the political expressions of premillennial dispensationalism only occurred in America because the Chicago evangelist Dwight L. Moody was exposed to the evolving thinking of Scottish Presbyterians regarding Jewish restoration. This thinking had emerged from a Church of Scotland ‘Mission of Inquiry’ to Palestine in 1839 and been advanced by Alexander Keith, Horatius Bonar and David Brown. Finally, the paper explores how this Scottish Presbyterian heritage influenced the rise of Zionism and Balfour and his political judgements.
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Sabbah, Patriarch Michel, Archbishop Swerios Malki Mourad, Bishop Riah Abu El-Assal, and Bishop Munib Younan. "Palestinian Church Leaders' Statement on Christian Zionism. I. ‘We Stand for Justice: We Can Do No Other’." Holy Land Studies 5, no. 2 (November 2006): 211–13. http://dx.doi.org/10.3366/hls.2007.0010.
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Dar, Showkat Ahmad. "Martyrdom in Modern Islam." American Journal of Islam and Society 32, no. 3 (July 1, 2015): 111–14. http://dx.doi.org/10.35632/ajis.v32i3.993.
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Meir Hatina, associate professor of Islamic and Middle Eastern studies anddirector of the Levtzion Center for Islamic studies at the Hebrew Universityof Jerusalem, explores the evolving perceptions of martyrdom in modern timesand their relevance on past legacies in both Sunni and Shi‘i milieus. He alsomakes comparative references to Judaism, Christianity, and other non-Islamiccultures. The book is divided into eight chapters, an introduction, a conclusion,a bibliography, and an index.In the introduction the author discusses the manifestations of martyrdomthroughout history, its definitions, socio-political implications, and importancein various world religions. In order to present this concept’s historical evolutionand notions and how it is an effective tool for forming and reinforcinggroups, Hatina has framed his book in a series of well-arranged chapters.In the first chapter, “Defying the Oppressor: Martyrdom in Judaism andChristianity,” the author traces the historical and theological foundations ofthis phenomenon in both religions. He relates how traditional Jews were readyto sacrifice their life and viewed martyrdom as the highest degree of their lovefor God. However, he argues that with the advent of the Zionist movement,this readiness was replaced “by an activist approach to self-sacrifice for thenational revival.” Christians, on the other hand, considered martyrdom “thekey for salvation.” By quoting the remarks of Quintus Tertullian (d. c. 240),the father of Latin Christianity, namely, “your cruelty is our glory” and “theblood of the martyrs is the seed of the church” (p. 26), Hatina seeks to expressthe early Christians’ readiness to embrace their non-violent and defensivedeaths at the hands of the pagan Romans.In chapter 2, “Dying for God in Islam,” Hatina delineates the evidence ofmartyrdom in Islamic texts and its diverse interpretations by renowned scholars.He mentions the two types of death in this regard – death for the cause of Allahand self-inflicted suicide – and cites the relevant fatwas of both Sunni and Shi‘ischolars. Denouncing any sort of self-inflicted suicide, including murder withreference to shar‘ī texts, he nevertheless appreciates the soldiers’ wish for deathon the battlefield against their enemies. He presents martyrdom in Islamic legalthought as an exalted form of death and argues that theologians stressed that asoldier who desires such a death eventually finds a greater reward ...
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Evangelical Quarterly, Editors. "Dictionary of Biblical Prophecy and End Times J. Daniel Hays, J. Scott Duvall and C. Marvin Pate Grand Rapids: Zondervan, 2007. 512 pp. hb. $29.99, ISBN 978-0-310-25663-2 / Zion’s Christian Soldiers? The Bible, Israel and the Church Stephen Sizer Leicester: IVP, 2007. 200 pp. pb. £7.99, ISBN 978-1-84474-214-1." Evangelical Quarterly 81, no. 1 (April 30, 2009): 91–92. http://dx.doi.org/10.1163/27725472-08101014.
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Kgatle, Mookgo Solomon. "The newer Non-Denominational Pentecostal Churches in South Africa: A Critical Approach to Non-Denominationalism in Pentecostalism." Studia Historiae Ecclesiasticae, September 28, 2022. http://dx.doi.org/10.25159/2412-4265/10997.
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This article seeks to illustrate that although there is a church historical significance of non-denominationalism in Pentecostalism demonstrated in numerical growth, non-denominational Pentecostal churches still require some level of order and doctrinal foundations for their sustainability. A lack of these fundamental doctrinal foundations might result in some of these churches facing closure, as calls for the regulation of churches in South Africa are growing stronger. This is done through a discussion of these non-denominational Pentecostal churches that can be categorised into four types: i) Pentecostal and charismatic; ii) prophetic; iii) Zionist; and iv) deliverance ministries. The significance of non-denominationalism in these is highlighted to demonstrate their numerical growth. However, to maintain such numerical growth, these churches would require a balanced approach to denominationalism that embraces doctrinal foundations in the Christian tradition. In other words, an escape from denominationalism should not mean an escape from the foundational doctrines.
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Ryad, Umar. "From the Dreyfus Affair to Zionism in Palestine: Rashid Riḍā’s Views of Jews in Relation to the ‘Christian’ Colonial West." Entangled Religions 13, no. 2 (August 26, 2022). http://dx.doi.org/10.46586/er.11.2022.9762.
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The ideas of the well-known reformist Sheikh Muḥammad Rashīd Riḍā (1865-1935) in his journal Al-Manār (Lighthouse, 1898-1935) still inspire many academic researchers who are interested in the study of the Muslim world in the first decades of the twentieth century. As one of the most influential advocates of Arab nationalism and pan-Islamism, Riḍā’s critiques of Zionism and Jewish expansion in Palestine were part of his anti-colonial activities against the ‘Christian’ west. The article discusses how Riḍā was frustrated that European powers let down the Arabs by supporting the Jews in establishing their homeland at the cost of the rights of its indigenous habitants. We shall argue that Riḍā’s harsh views of Zionism should be understood as a mixture of religious rhetoric, nationalist ambitions, resistance to Turkish policies, and political frustration with Europe’s ‘unjust’ colonial policies and special political privileges given to the Jews in Palestine. In the early years of the twentieth century, Riḍā anticipated the progress of the Jews in establishing a nation of their own in Palestine, but his concerns grew after the British Mandate in 1922. The article looks at how Riḍā, in his confrontations with Zionism and Judaism, combined these debates with other ideas on freemasonry, the authority of the Church, the crusades, and the role of Jesuits in curbing the asserted increasing Jewish power in Europe. The article highlights how Riḍā’s Islamic national outlook against the Jews and Zionists in Palestine bears the character of religious and political ferment against the ‘Christian’ west.
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"D1. Fourteen U.S. Representatives, Letter to the Slated Clerk of the General Assembly of the Presbyterian Church (U.S.A.) Condemning Presbyterian Divestment Resolution, Washington, DC, 13 September 2004 (excerpts)." Journal of Palestine Studies 34, no. 2 (January 1, 2005): 207–9. http://dx.doi.org/10.1525/jps.2005.34.2.207.
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On 2 July, the 216th General Assembly of the Presbyterian Church (U.S.A.) Assembly——the denomination's highest policy-making body, which meets annually——passed the ““Resolution on Israel and Palestine (2004),”” one paragraph of which called upon the church to ““initiate the process”” of selective divestment of stock in corporations within its $$8 billion portfolio that profit from the Israeli occupation. The decision, which in practical terms means only that the church's Committee on Mission Responsibility Through Investment (MRTI) will begin studying the issue, caused great concern among American Jewish organizations as a possible precedent among mainstream Protestant churches, especially in light of the key role of divestment in the strategy used by U.S. churches in the struggle against South African apartheid in the 1970s and 1980. The 216th General Assembly also voted to condemn Israel's construction of the ““security wall”” in the West Bank and to disavow Christian Zionism as a legitimate theological stance. The following letter deploring the Presbyterian Church's initiative was sent to Rev. Clifton Kirpatrick, head of the General Assembly of the Presbyterian Church, by fourteen congressional representatives led by Howard L. Berman (D-CA). The other signatories are Gary Ackerman (D-NY), Roy Blount (R-MO), Eric Cantor (R-VA), Tom Feeney (R-FL), Barney Frank (D-MA), Steny Hoyer (D-MD), Mark Steven Kirk (R-IL), John Lewis (D-GA), John Linder (R-GA), Deborah Pryce (R-OH), Linda Sanchez (D-CA), Lamar Smith (R-TX), and Henry Waxman (D-CA). Their letter is available at www.pcusa.org.