Are Christian Zionism and social justice compatible?

By John Harris

Sami Awad, Palestinian, street activist, and born-again Christian began to wrap up his presentation to a packed room of Pentecostal and charismatic believers: “I know many of you here are Christian Zionists. I don’t ask that you give any of that up, not for one moment. But I also know that you are Spirit-filled believers, and that the Holy Spirit has increased the size of your heart. I know that the Israelis are in your heart. I hope you can find room for the Palestinians as well.” A standing ovation erupted. It was a job well done.

These comments were made recently at Converge21, a conference held at Regent University in Virginia Beach, Virginia, home of televangelist Pat Robertson. Present were heads of America’s Pentecostal denominations, universities, seminaries, and churches.

It was not the usual combination, but that’s what you get when you merge conventions.

The Society for Pentecostal Studies (SPS) had long scheduled their 2012 conference for Virginia Beach. This group of intellectuals and scholars gather once a year to develop and promote academia within the Pentecostal-charismatic movement. The theme for this year was Pentecostalism, Peacemaking, and Social Justice/Righteousness.

Then along came Empowered21, an organization focusing on the future of the Pentecostal-charismatic movement. Born out of Oral Roberts University, Empowered21 seeks not only to reach the world for Jesus Christ, but also to introduce other movements within Christianity to the power of the Holy Spirit.

When Empowered21 looked for a place to hold their gathering, they turned to Regent University. Finding that SPS was already having their gathering at Regent on the same week, Empowered21 sought to have their convention both alongside and with SPS.

Empowered21 leadership discovered that Sami was to be a keynote speaker with SPS. They were okay with Sami speaking at a joint session, but then the emails and phone calls started coming in. CBN and TBN pulled their live television coverage of the entire conference. Concessions were made; the title of the evening was changed to reflect a broader topic, and Wayne Hilsden, pastor of a Pentecostal church within Israel, was added to the bill.

Sami began his lecture by tracing his family’s Christian heritage. They are Palestinian Christians. He told in detail about his decision to follow Jesus Christ and his subsequent receiving of the gift of tongues.

Telling the story of the 1948 war in which the nation of Israel was created, Sami recalled the death of his grandfather. The war had begun, and the Jewish soldiers came to his family’s village, a neighborhood where Jews, Christians, and Muslims were all living together. “My father went outside our home to place a white flag on our house, showing that we were in support of neither side. He was killed by a sniper’s bullet.”

Sami continued to tell the story of his life from the viewpoint of someone who was on the other side of the founding of Israel. He spoke of the 1967 war when the remainder of what once was called Palestine was taken over and occupied by the nation of Israel. His family had become refugees in their own land.

He continued on with accounts of fighting, oppression, and land confiscation, all executed on the Palestinians by the Israelis. “I knew that Jesus calls me to love my enemies. Who are my enemies? The Israeli Defense Force and the Jewish settlers.”

Of course, this is not the most common lecture to be heard at a conference of this sort. Present in the crowd were leaders of a theology known as Christian Zionism, the belief that God had caused the rebirth of Israel as a nation in 1948, and, as the Bible says in Genesis 12:3, “I will bless those who bless you (Israel) and curse those who treat you with contempt.”

Sami then described his work as a Palestinian street activist. His cause? The independence of a free and secure Palestine as a nation alongside a free and secure nation of Israel. His method? Nonviolent social change. He shared that he had come to a place where he promotes only nonviolence as a method for social change, this in contrast with his beliefs earlier in life that independence may come through a variety of methods, including both nonviolence and armed struggle. He called Jesus the “Prince of Peace.”

The conference continued for several more days. It is feasible that SPS, like Empowered21, is dominated by those who would aspire to the theology of Christian Zionism. Pentecostalism and “Last Days” theology almost always walk hand-in-hand. Among the presentations included topics of Israel, the last days, and Messianic Judaism.

One scholar from England was there to present his dissertation on world Pentecostalism, the last days, and the rebirth of Israel. He systematically proved that Pentecostals from around the globe believe that God’s hand is with Israel, and that they believe this whether or not they have been influenced by North American Pentecostalism. His figures were solid.

Toward the end of his presentation, fully embracing all the major beliefs of Christian Zionism, he began to talk about gross injustices occurring within the Palestinian Territories. He talked about a number of views within Christian Zionism on the issue of land, specifically the trading of land in exchange for peace. He noted that different Christian Zionist scholars have a variety of beliefs concerning the amount of land that is to constitute Israel in order to usher in the Last Days. Some have relatively no parameters, while the extremes believe Israel will take over massive amounts of land currently belonging to nearby Arab nations.

He then went on to discuss the movement within Christianity, including Pentecostalism, toward social justice. (He even used the words “social justice.”) Reflecting the lectures given through Empowered21, he stated that Pentecostalism must change in order to be relevant to the younger generation. And the younger generation won’t buy a faith that says, “Israel wrong or right;” rather, the renaissance in the social justice movement will demand that any faith, to be relevant, cannot promote inhumane conditions of occupied people groups.

The suggestion was then made that Christian Zionism and social justice are compatible. If those Christian faithful that promote Israel are willing to accept an Israel that is smaller than the one in existence today, it will satisfy the concerns of those young people, including young Pentecostals, that justice for the poor is done.

I was as amazed to hear this. As a human rights worker, I have seen firsthand the persecution experienced daily by Palestinians in the West Bank. Although my particular Pentecostal church back at home is silent on issues of Israel, I know that I belong to a movement that, in my estimation, gives its blessing to the continued confiscation of Palestinian land to make room for Jewish settlements. We also turn a blind eye to the daily home invasions, beatings, and detentions in the West Bank.

I long for the day when this war is over, when all are living in relative peace and justice, and when Palestine is its own nation. No more shootings, no more suicide bombs, no more missile attacks. Just people going about their lives, going to work, feeding their families. Both Israeli and Palestinian.

And the blessings continued. Two Christian women, representing a Jewish/Christian Zionist organization, told me that, for the first time, Sami Awad was someone that they could work with. A Jewish attendee from the same organization mentioned that he had been on the phone that morning with Pastor John Hagee, founder of Christians United for Israel (CUFI), trying to explain to John Hagee that Sami’s lecture was not something to be alarmed about. Sami Awad and Wayne Hilsden got to know each other on a more personal basis, and both spoke the next week at the Christ at the Checkpoint conference in Bethlehem.

More notable was a multi-hour conversation between Sami Awad and Steve Strang, owner of Charisma Magazine, the largest Christian magazine in America. In their time together, Sami told Steve about a recurring dream he is having which he calls “Five Minutes with John Hagee.” The dream is about what he would say if he had five minutes to say anything to John Hagee. Steve, delighted by the story, picked up his cell phone and said, Let’s call him.” Sami wasn’t quite ready for that. I haven’t heard where that has gone, but I am praying.

Outside a recent gathering of CUFI, activist Medea Benjamin asked John Hagee if he loves Palestinians. John gave a respectful answer and continued on into the conference. There they were, the most outspoken Christian Zionist leader and one of America’s most prominent social justice advocates, unable to create a table for open dialogue.

Upon viewing this conversation recently on the web, I was drawn back to the lecture incorporating Christian Zionism with social justice. It brought me such joy.

Jesus said, “Blessed are the peacemakers.” What is significant here is the word “maker” found here. We must recognize that peace is not something that just happens, it must be made. Ask anyone who is married. It has been said many times that peace is not the absence of violence; it is the presence of justice. I know that God is so big that he can use a Medea Benjamin and a John Hagee to bring about peace. He can use a Sami Awad and a Jewish Zionist to help bring justice.

Let us continue to pray for peace in the Middle East. Let us continue to make peace.

John Harris lives in Altadena, California, where he attends Eagle Rock Christian Assembly, a Foursquare church. He has spent parts of the last five summers working with Christian Peacemaker Teams in the city of Hebron, Palestinian Territories. He leads delegations through Palestine and Israel with the group Pentecostals and Charismatics for Peace and Justice.

Why I Wore a Hoodie for Jesus

By Dan Sidey

In light of Trayvon Martin's death and the fact that his killer remained free I, for a time, wore a hoodie as many in the black community have.

Why was I wearing a hoodie? I’m doing my best as a white man to practice Christian racial reconciliation. I believe that the only way the Gospel can be fully lived out is if whites, blacks, Latinos, Asians, Native-Americans and people in the Body of Christ are willing to share life together, empathize with one another and love one another. When injustice arises loving my brothers and sisters of color also means standing in solidarity with them against injustice. I wore a hoodie as a reminder to all who saw me that justice was failing Trayvon and his family. For me it isn't some liberal agenda with a Christian twist, but the very Gospel of Christ. My life has been deeply enriched by my friends from other cultures and races. When I say "enriched" I'm not referring to trying new ethnic foods or learning a little Spanish. I'm talking about my entire life being changed and my view of the world transformed. I look at US history with much greater desire to see God's kingdom come instead of the American dream. I see who the true heroes of our country are. The Christianity I practice is so much more grounded because I can see how God stands with the oppressed and marginalized. Jesus, our Lord and God, is misunderstood, oppressed and marginalized with them.

Sadly, the most racially segregated day and time every week in the US is Sunday mornings, but the calling of God for all white people is to experience understanding, empathy, friendship, and ultimately what Martin Luther King Jr. called the "Beloved Community." I don't believe this kind of understanding and intimacy between our races was just MLK Jr.'s idea but Christ's dream for us from the beginning of time. I've seen the Beloved Community with my own eyes, touched it with my hands and listened to its utterly holy music. I wouldn't return to my old way of living even if you pulled a billy-stick on me. I'm gripped with fascination and I'm hoping I've said something to pique your interest, to help you risk understanding what I believe Christians of a different race experience. I want you to know Christ better and your true identity as a white person.

Below are the steps I'm humbly offering as a way toward God's dream of Beloved Community. The first step is the way in the door and each following it requires more taking up of the cross, but results in more resurrection as you discover more of yourself in Christ. I haven't found this road to be linear. I constantly find myself returning to each of the steps and with each pass through them I'm more fascinated and changed.

Here is the road I suggest and a few stories to illustrate what I mean:

1. Read books about Christian racial reconciliation. Here are two great places to start. Being White: Finding Our Place in a Multiethnic World by Paula Harris and Doug Schaupp and Free to Be Bound: Church Beyond the Color Line by Jonathan Wilson-Hartgrove. Reading is an excellent way to help you wrestle with the stories of people of color and the falsehood of the dominant white narrative. The books I’ve suggested are written by white people who have learned to see the world with Jesus’ eyes. This exploration gets much deeper as you read books by people of color about race. John Perkins’ honest memoir Let Justice Roll Down is an excellent entry point.

2. Attend gatherings where people of color are encouraged to speak freely about race. Try to believe what you hear, even if you find it unbelievable and painful. People of color experience many insults, acts of violence and injustices that we will very rarely (if ever )experience as whites.

One example of a place where you can hear these perspectives was the Justice Conference in Portland, Oregon that happened in February 2012. There are Christian conferences and gatherings like this happening frequently. This could include attending an African-American or Asian-American church regularly.

Note: Statistical evidence has shown that both black and white folks are interested in racial reconciliation. White folks prefer to practice this in an informal format, but interestingly black folks, at a much higher rate, prefer to experience interracial dialogue in a formal setting or have white folks attend formal gatherings that address racial issues before they meet informally to talk about race. In light of this don't underestimate the value of the first two steps.

3. Make meaningful friendships with people of color. Eric Law in The Wolf Shall Dwell with the Lamb: A Spirituality for Leadership in a Multicultural Community suggests that white folks learn to embrace the cross in their relationships with people of color. Our relationship with them must include searching out honest ways to serve them, to lift them up instead of ourselves. A meaningful friendship also includes allowing people of color serve us.

Some years ago I made friends with Raj, who is an Indian-American. While I was teaching on race at the university I asked him to come and share about his experience in the US as an Indian-American. As we listened I was amazed and shocked at the tragic and optimistic story of Raj embracing an identity that is marginalized. I could only see him as a hero and a trailblazer after he shared with us. He also appreciated the chance to articulate his journey. Our relationship only grew after this experience.

4. Work to listen deeply to your friends of a different race.

By listening deeply I mean that we must learn to not just hear the ideas that people of color are sharing, but work our hardest to imagine ourselves in their shoes. Listening so it affects us in such a way that we let it demand change and action of us.

Years ago I had a Palestinian friend named Fatima. She is a fiery beautiful Muslim whose faith is both zealous and humble. At the time one of my classes in seminary discussed how the Israeli/Palestinian conflict was oppressing her people. The next time I met with her I asked her to tell me about the suppression of her people. She told me about the poverty, harassment, terrorism and marginalization that the Palestinian people feel down in their very being, because of the massive power and oppressive methods of the Israeli army. At first I couldn't believe it was true. Luckily she was willing to tell me again and again and soon it took hold of me how oppressed the Palestinian people feel. Later in class I was asked to share about "Why are Muslims angry at the US?" I shared her story as well as the story of a Palestinian Christian at our seminary who told me that if he had lost his family by the Israeli army's oppressive methods he would seriously consider giving his life for the cause of Palestinian freedom. I never could have understood the magnitude of these stories if I wouldn't have learned to listen deeply.

I offer these four steps to you. My longing to know Christ deeper is drawing me down this road. I really hope you choose to take this journey with me in loving people of all colors. It’s time white folks wake up to our need to humbly and empathetically cross the racial lines. Jesus is waiting there for us.

Hope and despair in the Middle East

A year ago I traveled to the Middle East with four friends. Below is an account of the trip from my good friend Andrew Schill----Aaron

By Andrew Schill

Several weeks ago, I embarked on an unusual journey with four of my friends to Lebanon to meet with the deputy head of Hezbollah’s Executive Council. Though certainly not a typical day at the office, I suspect it was a much more tame experience than our initial plan, which fell through a week before our planned departure. Originally, my friend Carl had arranged a meeting with Iran’s polarizing Mahmoud Ahmadinejad and the Supreme Ayatollah Ali Khamenei. Apparent discord between these two men had escalated to such a degree that our Hezbollah contacts decided that such a meeting would not be beneficial to anyone.

After a scenic drive from Beirut to the southern Lebanese town of Tyre, we met our liaison and followed him to our undisclosed meeting place. After a quick check and the dispensing of our cell phones we were ushered into a room to await our meeting with Sheikh Nabil Qaouk, a man who appears to be soft-spoken, but unlike his secular counterparts, he wields both military and religious authority over Shiite Muslims of southern Lebanon. We drank tea while the Sheikh offered a short sermon, which but for the religious Shiite dress could have been given in most American churches. We would later discuss the origins and the perceived necessity for Hezbollah’s existence and their on-going armed resistance with their southern neighbor. At the end of our meeting we – Shiite and Sunni, Christian and Muslim, American and Palestinian, male and female – joined hands in prayer. I would find myself being given the most unenviable task of leading us in prayer and beyond the salutary greetings to God, most of what I prayed remains a fog except for a heartfelt plea for peace and justice.

Any notions I may have held about justice however were challenged by the stateless Palestinian refugees of Lebanon. While Jordan and Syria both have large Palestinian populations and refugee camps of their own, the Palestinians in Lebanon are denied participation in Lebanese political and social life. Those that are able to work outside the camp must stay off the radar, while most remain within the cramped and overcrowded confines of the camp. For the delicate sectarian system of Lebanon the inclusion of the Palestinians would upset the precarious balance that allows for any semblance of a functioning government. Our visit to the refugee camp in Beirut was an entrance to another world – buildings were stacked one on top of another to make room for families inevitable expansion after 63 years of house arrest. Within the camps various factions proclaimed their territory and their loyalty by covering buildings with flags and propaganda. One side of the street would display large pictorial tributes to Bashar-Al-Assad while across the street the yellow banners of Hezbollah would proudly bear the image of their leader Hassan Nasrallah. The most prolific and prominent poster would be of the late Yasser Arafat bearing the slogan, “You inspire us.” While I’ve witnessed worse physical poverty in Latin America, I’ve never encountered such hopelessness – a people without identity – longing for a land most have never known while being held hostage as pawns in a high-stake political game over which they have no control.

Sheikh Nabil likened the Palestinians to a drowning child that Hezbollah must reach out with its own arms to save, yet the camps bear little evidence of such salvation. So, while I believe it is important to engage our enemies (both real and perceived) in true dialog, it is my conviction that political leaders are not going to be at the forefront of lasting peace and reconciliation. True social change and accompanying revolutions must originate with the people in grassroots movements. This can take years and even decades when the goal of these movements is peaceful political and social change. So while our meeting with the Hezbollah was significant for me personally, it didn’t engender much hope for a peaceful resolution with Israel. The greatest encouragement and source of hope would occur a few days later in Amman, Jordan when we meet with one of the young educated leaders of the nascent Jordanian non-violent movement who was still bearing a baton inspired gash to his forehead from the now infamous March 24th uprising. For many of the youth we meet the movement spreading throughout the Middle East seemed almost like an intoxicating drug, while for some the apparent gap in political ideologies they encountered created only despair.