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Evangelicals and Israel
Israel Through Evangelical Eyes
Evangelicals and Israel Participant List  
Evangelicals and Israel
A Dialogue
Start:  Thursday, November 21, 2002  9:00 AM
End:  Thursday, November 21, 2002  2:00 PM
Location:   Ethics and Public Policy Center
Washington, DC


Traditionally wary of evangelical Christians for understandable reasons, most Jews would be surprised to learn that evangelicals have long stood among Israel's staunchest supporters. Gerald McDermott of Roanoke College traced the history of this support, examining its theological roots and the ambivalence that now threaten it, at "Evangelicals and Israel," a November 21, 2002 meeting sponsored by the Center's Evangelicals in Civic Life project. McDermott was careful to note the similar but distinct perspectives of evangelicals and fundamentalists. The two groups "agree that there is a connection between biblical promises and contemporary Jews and the land of Israel," he said. "But evangelicals more than fundamentalists question the justice of the modern state of Israel."

Evangelicals inherited their "eschatological interest" in the restoration of the jews in Israel from such Puritan forebears as Increase and Cotton Mather, McDermott explained. In the early eighteenth century, Jonathan Edwards held that the Old and New Testament convenants were integrally related in God's single plan of redemption, and argued strenuously against the deists who denied the religious link between Judaism and Christianity. Later evangelical thinkers continued to assign an important role to jews and their return to the land in the end-time drama of history. This accounts for evangelicals' pro_Zionist sentiments in the twentieth century and their enthusiastic response to the founding of Israel in 1948--sentiments and enthusiasm not shared by mainline Protestants or by Roman Catholics.

Fifty years later, however, the Palestinian conflct has caused many evangelicals to questiont he justice of Israel's position. While most fundamentalists still endorse "the Zionist project and see it as the fulfillment of biblical prophecy," McDermott said, "evangelicals are more divided." Some evangelical thinkers dispute the significance of the actual land of Israel in God's promise. Others accept the centrality of the land but recall the "biblical pattern of removal from the land" when the terms of the covenant are violated, and deem this especially important "when considering the notion of peace." For evangelicals, peace entails not only the absence of violence but also the establishment of a "just and moral relationship" between feuding parties. And modern Israel presents no such picture. In light of the history between Christians and Jews, however, as well as the political complexity of the situation, McDermott warned evangelical critics to--at the very least--"speak with humility."

After McDermott concluded with a few specific observations about the refugee problem, religious, freedom, and claims to the land, respondent Richard Mouw of Fuller Theological Seminary said he agreed with McDermott's view that Christianity had not replaced God's covenant with Israel. It had, rather, expanded the scope of the covenantal promises. Mouw stressed, however, that Israel has a responsibility within the covenant to seek justice for all, to show mercy, and to try "to walk humbly with God."

Center vice president Michael Cromartie moderated the spirited discussion that followed. A list of those in attendance is available for download on this page.



More Information
Laura Merzig Fabrycky
1015 15th St NW
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E-mail: laura@eppc.org
The Quotable Cromartie
Recent clippings of VP and Senior Fellow. Michael Cromartie

On the new generation of evangelicals: "This new generation has the same convictions but without the edge. They may believe all the same things, but ... they've learned how to present themselves." (Washington Post, 3/6/04)

On politics and religion: Michael Cromartie, vice president of the Ethics and Public Policy Center, said that "too often, at least in religiously conservative communities ... there seems to be a concern that we must first of all get the whole culture converted to our theology before you can work for public good." Such a conversion is "not going to happen," he said, so that the question becomes: "How do you find a public grammar, a public language in order to work with people who actually agree with you on the policy but don't agree with you on the theology?" (Washington Post, 2/20/05)

On J. I. Packer's book Knowing God: "Conservative Methodists and Presbyterians and Baptists could all look at it and say, 'This sums it all up for us.'" (Time, 2/7/05)

Michael Cromartie: "The large evangelical populace in this country will cut President Bush a lot of slack. It's the self-appointed leaders in the evangelical movement who won't. I think most evangelicals are more tolerant, and understand political reality more, than the heads of organizations who try to speak for these groups." (The Bakersfield Californian, 11/12/2004)

On politics and religion: "Sure, you have a lot of progressive religious people and, politically, they are going to vote for Kerry. Your problem is that you have a small but significant cohort in the Democratic Party that is really anti-religious and doesn't want to bring religious values and norms into the public arena. That makes it difficult for people from a more moderate to conservative bent religiously to be around the party. They feel excluded and unwanted." (Pittsburgh Post-Gazette, 10/10/04)

On politics and religion: "Michael Cromartie, director of the evangelical studies project of the Washington-based Ethics and Public Policy Center, said the religious left is preaching to the liberal choir, not religious swing voters. 'They already have this [liberal] vote,' he said. 'This National Council of Churches crowd is not about to vote for Bush, anyway." (Washington Post, 9/4/04, p. B9)

On natural law:  "Michael Cromartie, who directs projects involving evangelicals at the Ethics and Public Policy Center in Washington, invoked thinkers like John Calvin and concepts like 'common grace,' all with impeccable REformation credentials. 'A proper appropriation of the natural law tradition,' Mr. Cromartie wrote, 'can provide a public grammar for making appeals in the public arena to people who hold diverse philosophical worldviews and presuppositions." (New York Times, 8/21/04, p. A15)

Michael Cromartie: "The debate evangelicals are having among themselves today is not whether Christians should be concerned for justice, which we should, but what role and how large a role government should have in creating that justice. ... The debate we now need to have is whether certain policies have created more justice for the marginalized, or have they made matters worse? Many eminent social sicentists think the latter." (World, July 3/10, 2004)

Michael Cromartie: "People don't want a President to think that every important decision has a stamp of God's approval and that God is always on his side. ... [Americans] want their Presidents to be pious but not self-righteously so. So there's a paradox, isn't there? A President has to seem to be relying on God's wisdom but not acting like all his decisions are God's decisions." (Time, 6/21/04


Mark Noll
What is an "Evangelical"?
A thoughtful look at a complicated notion

Mark Noll, professor at Wheaton College, delivered a lecture on "Understanding American Evangelicals" at EPPC's 2003 conference in Key West, Florida. He provides the history of evangelical movements, discusses the number of American evangelicals, and takes the measure of evangelical hymns. An elegant and eloquent presentation for those curious about what it means to be an evangelical. 


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