Zionism through Christian Lenses: Ecumenical Perspectives on the Promised Land.

Ratzman, Elliot A.

Zionism through Christian Lenses: Ecumenical Perspectives on the Promised Land. Edited by Carole Monica Burnett. Eugene, OR: Pickwick Publications (Wipf and Stock), 2013. Pp. 201. $25.00, paper.

The most important pieces in this collection identify Jewish behavior in the Israel-Palestinian conflict as theological in origin. The authors apply the same diagnosis to "Christian Zionism." Nearly all Americans, many of the authors are associated with the indispensable Sabeel Ecumenical Liberation Theology Center--Naim Ateek provides the forward--and all are rightly moved by the plight of occupied Palestinians and disturbed by Jewish religious nationalism. The political goals are nuanced and sober; the theological analysis--locating the defects of Zionism in Jewish religion--less so.

There are useful articles here. Sociologist Bernard Sabella's summary of the Vatican's relationship with Israel and the Palestinians is a very informative overview and update. Burnett's compendium of patristic conceptions of land is a valuable contribution and a helpful source for sermons and theological reflection that casts Christians as a diasporic faith not wedded to homeland and hearth. This penetrating argument for an exilic Christianity would make a good conversation piece for interfaith dialogue. However, two of the stronger chapters are needlessly wrongheaded.

Paul Verduin's "Praiseworthy Intentions, Unintended Consequences: Why Krister Stendahl's Quest for 'Healthy Relations' between Jews and Christians Ended Tragically" should command widespread attention. While research in Stendahl's papers and interviews with family members provide some scholarly heft, Verduin gives shabby treatment to this revered figured. He tells a story of a naive scholar betraying his own tradition, by rejecting Christianity's superiority over Judaism, and his moral compass, by refusing to condemn the State of Israel publicly--presumably out of feelings of Christian guilt over Antisemitism and the Holocaust. We are left with the sad image of an elderly Stendahl, duped by his hawkish Israeli sponsors, faxing outraged notes to Rabbi David Hartman.

Activist Stephen France's account of "Zionism's Biblical Dilemma" is the most problematic piece. France, relying on erroneous Jewish sources, paints an extremely unflattering and uncharitable history of Judaism, one punctuated with "grave tribalist faults" (p. 29) and anti-gentile animus. If rabbinic Judaism is too anti-gentile, Zionism--a bankrupt project beyond redemption--is too secular. Here is how not to assess the Israel-Palestine conflict: "In ignoring God's intentions as conveyed in Scripture and tradition, the Zionists are not only depriving the Palestinian people of their human rights, they are trying to warp the soul of the Jewish people and, consequently, are sinking the world into hatred and strife" (p. 29). The solution is God's true biblical plan for the Jews, helpfully made legible by anti-Zionist Christians.

Though thought-provoking, Zionism through Christian Lenses is not the best of such Sabeel-aligned collections; readers will learn little of substance about the Israeli State, real Jews or--for that matter--real Palestinians. Scholars and clergy engaged with Middle East peace efforts will not achieve their goals with such theologically condescending anti-Zionism.

Elliot A. Ratzman, Temple University, Philadelphia, PA