Christian Zionists and American Jews Post-October 7

This is the 22nd part of a series on Christianity and the history of antisemitism. While we are often reminded to “Never forget,” many of us were never taught this history.

The relationship between Christian Zionists and American Jews is rapidly changing post-October 7. Many Christian Zionists have been shocked by the antisemitism on college campuses and within other elements of society, prompting them to re-evaluate their relationships with American Jews. Notably, in communities where local Jewish groups have constructively engaged with local Christian Zionists, there has been a notable thawing in relationships and a tangible strengthening of communal defenses against antisemitism.

Yet, as important as these developments are, when addressing Christian Zionism, Dispensationalism, and antisemitism, it is crucial to approach these topics with nuance, carefully avoiding the conflation or overgeneralization of distinct theological positions and movements. Christian Zionism itself is not monolithic and can be broadly understood through at least three significant strands, each with unique theological frameworks, historical contexts, and varying susceptibilities to antisemitism.

First, Premillennial Dispensationalists trace their theological lineage to John Nelson Darby, with figures such as William E. Blackstone popularizing these beliefs in the United States. Historically, this group has at times intersected with antisemitic sentiments, particularly during the interwar period and the late 19th century. Specific elements, such as Darby’s peculiar version of “dual covenant” theology—which oddly suggested separate destinies for Christians (new heaven) and Jews (new earth)—have contributed to problematic views that could reinforce Jewish subordination or antisemitic narratives. Though influential historically, this particular strand is fading among contemporary evangelicals, as younger pastors become less engaged with detailed eschatological speculation.

The second strand, Charismatic or Renewalist Christian Zionism, is now the largest and most globally influential, especially prevalent outside the Anglo-American context. Its foundational theology emphasizes the principle that those who “bless Israel will be blessed,” aligning closely with Donald Lewis’s “theology of esteem.” Within this movement, positive attitudes toward Jews often coexist with what scholars like Ayal Feinberg describe as “antisemitic trope alignment,” particularly prominent in regions of the Global South. Such alignment refers to endorsement of stereotypical portrayals of Jews (e.g., “Jews are wealthy and powerful”), which charismatics may interpret positively as signs of divine blessing rather than negatively as harmful stereotypes. While less explicitly antisemitic, this stance risks unintentionally slipping into prosperity gospel frameworks, underscoring the need for better education on authentic Jewish realities and complexities.

The third strand, New Christian Zionism, represents a recent development primarily emerging within evangelical academia. Advocates within this group assert that God’s covenantal land promises remain active and that the modern state of Israel is integrally related to God’s redemptive plan. Firmly rejecting supersessionism (replacement theology), adherents regard antisemitism as fundamentally Satanic. By promoting theological balance, rigorous biblical engagement, and historical awareness, New Christian Zionists are notably resistant to antisemitism. Anglican theologian Fr. Gerald McDermott exemplifies this strand through decades of scholarly contributions, articulating a robust, non-dispensationalist approach characterized by nuanced theological reflection and unequivocal rejection of antisemitism. While still growing in influence beyond academic circles, their nuanced approach provides a helpful counterbalance to other, less sophisticated forms of Christian Zionism.

Despite these distinctions, concerns regarding antisemitism persist across these strands, manifesting in several specific ways:

Certain Premillennial Dispensationalists anticipate a violent “tribulation,” during which many Jews will perish. Although declining, this view still persists within some circles.

Dual covenant theology, particularly as articulated by Darby, can implicitly encourage a subordination of Jews. Contemporary figures such as John Hagee have faced accusations of similar views, though he explicitly denies these charges.

“Antisemitic trope alignment,” prevalent among some global charismatic groups, illustrates the urgent need for improved education and understanding about the complexities of Jewish life, history, and modern Israel.

Conversion remains a contentious issue deeply dividing Christian Zionists internally and externally, generating friction with segments of the Jewish community despite widespread respect for Jewish traditions.

General ignorance regarding Jewish traditions and the reality of life in Israel poses risks of unintentionally perpetuating harmful stereotypes.

Political alliances further complicate matters, as support for Israel is often intertwined with political preferences, notably pro-Trump sentiments within the United States. These political entanglements can inadvertently associate Christian Zionists with antisemitic factions linked to particular political actors. While committed Christian Zionists typically oppose and combat such associations, casual supporters may inadvertently adopt problematic narratives.

Finally, internal Israeli political developments create further complexities, as certain theological views more comfortably align with Israel’s political right. Although not inherently antisemitic, this political alignment can strain relationships with advocates for two-state solutions and those holding left-of-center positions.

In sum, careful differentiation among Premillennial Dispensationalists, Charismatic Christian Zionists, and New Christian Zionists illuminates both their distinct theological positions and varying vulnerabilities to antisemitism. Acknowledging these nuances is essential for accurately understanding the diverse landscape of Christian Zionism, responsibly addressing its inherent complexities, and effectively strengthening intercommunal relationships between Christian Zionists and American Jewish communities in a period of rapid societal change.