Europe is larger then Australia

true lilly wrote: P.S. I ANSWERED the CRAP 'you' spout 'el kabong',
way back in my ATS days, throughout others sites
I was banned from when 'they' could NOT counter my answers,
and NEVER ANSWERED MY KEY QUESTIONS.
Which is why I don't even bother re-reading it now

.One can view the land of Israel as the place where the Jewish state resides. This is an instrumental view, in which territory becomes a vehicle. Like a house, a country is a place in which we live, and it constitutes, in the largest sense of the word, a vehicle, a tool necessary for our survival. This is a rational approach, and stands as one the principles of Zionism. This principle implies that Jewish existence in the Diaspora was abnormal and unhealthy, and that the nation must be healed and rehabilitated through Zionism. This can be compared to a cripple who has lost the use of his hands and legs, and who hopes for the return of their powers. The hands and legs represent the two central characteristics of political existence in an independent state. The hands represent the nation's ability to defend itself militarily, while the legs symbolize the connection to the territory. If we were to go in this direction we would reach the territorial basis necessary for the justification of the Zionist idea, and seemingly this would be enough. However, here we must learn the great lesson of the Kuzari.

Let us jump to the end of the book. At the end of the book, the Chaver bids farewell to the king and prepares to journey to the land of Israel. "After these events the Chaver decided to leave the land of the Khazars and journey to Jerusalem." The king is astonished:
"And the departure of the Chaver was difficult for the Kuzari and he spoke to him of it, saying, 'what is there to find in the land of Israel today, since the Holy Presence has left it? And since the closeness of God can be achieved in any location by a pure heart and a strong desire; and why should you place yourself at the peril of the deserts and the seas and the hatred of the various peoples?'" (5:22)

This question of the Kuzari king must amaze us. Since the very first discourse, Rihal has emphasized the significance of the Land of Israel. His journey to the Land of Israel is the necessary and logical result of all he has been saying and writing. If so, why is the Kuzari king surprised? The answer lies in the recognition of a paradox, which is expressed at the end of the book, and sheds a different light upon the entire book. The Chaver had built a Jewish state in the land of the Khazars! Not only that, but his place in that state is comparable to the role of the philosopher, who guides the king in his leadership of the ideal kingdom. We can understand the significance of this ideal state when we read the letter that Hasdai Ibn Shaprut wrote to the Kuzari king. He writes:
"If there is a place where there is a beacon and a kingdom for the exiles of Israel and they are not tyrannized or controlled, and if I knew that this was true, I would despise my own honor and depart from my greatness and desert my family and would speedily go up mountains, over land or sea, until I would reach the place where my lord the king rules to see his greatness and his glory and the residence of his subjects and the superiority of his servants and the repose of the exiles of Israel. And upon seeing his greatness and glory, my eyes would alight and my innards rejoice and my lips would praise the One who had not withheld His bounty from my forlorn nation."

Hasdai Ibn Shaprut, the Jewish minister of the highest personal and political status in the Caliphate in Cordova, claims that he would abandon all of his honor and become a simple subject in the Jewish state in which the Jews have independence. This state has religious significance as well:
"For how can I bleed for the destruction of our glorious House and for the few saved from the sword who went through fire and water, who are but a small remainder and have lost our honor and dwell in exile, and God does not assist us against those who say to us all the day, 'every nation has a kingdom and you have no remembrance in the land.'"

And a Jewish state exists, the kingdom of the Khazars. However, Rihal instructs us through the paradox of his own life and choices. The Chaver abandons a Jewish state, nobility, independence and everything that goes along with it, in order to travel to a place that is under foreign rule. This place is the Land of Israel. Here we learn the great lesson. Our attitude towards the Land of Israel is not one of territory, in which, by chance, a Jewish state exists. We relate to it as our destiny, and view the encounter with it as part of our essence as Jews. Jewish sovereignty and independence are significant, but so is our relationship to the Land of Israel. At the end of the book we will learn how Rihal envisioned the ultimate return to the Land of Israel and the redemption. Herein lies the mystery and the paradox. The return to the Land of Israel is not a tool or a means. What we have here is here a relationship of encounter, a cosmic meeting of those intended for each other from the beginning of time. Just as it is written that every person's marriage partner is announced in Heaven forty days before his birth, so too it is announced that a particular field in the Land is intended for a particular person. Our Sages wished to teach us the romantic idea that the connection between a couple exists before they meet for the first time, and that their meeting is not a chance occurrence. So too the relationship between the People and the Land is more than a chance occurrence. The relationship was written in the books of destiny.

What mysterious force lies behind the relationship of the People and the Land? What makes a particular union successful and unique? Here we enter into theories and models. Rihal attempts to describe it through a unique approach to the climate of the Land of Israel. We find a similar approach in the writings of Rambam. However, he limits the explanation, when he claims that this climate is not unique to the Land but characterizes the entire region. This is actually stated explicitly by Rihal:

"And Ever was the designated progeny of Shem...since his inheritance was the lands of comfortable climates, at the center of which is placed the coveted land, the land of Canaan, the land of prophecy." (1:95)

Thus, we find that the climatic condition is necessary but not sufficient. The Land of Israel is unique in that its climate integrates heat and cold. In other words, it unites the characteristics of those places lacking the conditions for creating a great civilization and a sophisticated culture. And indeed, both the inception and the development of civilization took place in the temperate climates.

Beyond the geographical conditions there is a mystical reality, a spiritual uniqueness of the Land, which makes it a place where prophecy can become a reality. The Land of Israel is the destined location of the ultimate encounter between the Jewish nation and God, the place destined for prophecy and redemption.

This approach to the Land of Israel perhaps can only be understood in categories of love. A person can consider a prospective mate according to the size of the dowry or other monetary interests, as a means to advance one's career or one's social status, etc. These are purely rational reasons. However, we all know that this is not enough, and justifiably so. Beyond these things we expect something more, something irrational and emotional, something we can only describe as love. The word love describes the relationship between the People and the Land. The book of Bereshit describes how the Great Matchmaker, the Creator himself, took Avraham, the father of the Jewish nation, and brought him to the Land of Israel. There he would found his nation, and there the great encounter between the Jewish people and God will ultimately take place. The encounter between the People and the Land is also a condition of redemption.

Thank God, for us no contradiction exists between the instrumental approach and what we might term the romantic approach. We must realize how fortunate we are, to live in the age where, after so much trial and suffering, these approaches finally merge. The distinction between the two approaches to the People and the Land was illustrated through a historical dilemma: Uganda or Palestine? The instrumental approach demanded searching for territory somewhere. This was called the territorial position. It was opposed by the position that spoke about the Land of Israel. Both approaches are important, and the Kuzari state and the other Jewish states that arose in the Diaspora were not a crime, but neither did they bring salvation. There were many Jews who did not think it a crime to live in the Diaspora but who considered the creation of a Jewish state in the Diaspora a betrayal of their allegiance to the Land of Israel.

These issues are important because of their current implications. We are faced with dilemmas that center around the ideals of the redemption of the People and of the Land. We will not enter into politics here. Politics means solving these dilemmas in a particular way. However, understanding the dilemmas is beyond politics. We must always be aware of the two-sidedness of our relationship to the Land. On the one hand, the instrumental relationship to a home, and on the other hand, the relationship to something that cannot be replaced. This relationship is represented in the Scriptures and in later literature by the classic image of the relationship to a mother. The Land is perceived as a mother to some individuals, and as a wife to the nation. We express this relationship through loyalty, love and respect.

The Land of Israel

As we have seen, the content of Jewish thought focuses around three central points: Creation, Revelation and Redemption. History is a process with many twists and turns; however, it ultimately leads us from Creation to Redemption through Revelation.

The Land of Israel symbolizes creation. The Land of Israel is also the land of prophecy.

The sacrifice of Yitzchak connects to the second point: Revelation. Just as Avraham was called to the Land of Israel from a foreign country, "Go ... to the land that I will show you" (Bereshit 12:1), so too he is called forth after entering the Land of Israel: "Go ... to one of the mountains that I will show you" (ibid. 22:2).

Here, too, Avraham follows the call to a place that he does not know, and only when he reaches it does God inform him that this is the place that God had destined for the great drama of the sacrifice of Isaac. Avraham's going reveals the holiness within the holiness. Avraham learned to recognize the holiness of the Land of Israel when he reached it. The holiness of Jerusalem had to be revealed much later, at the final trial.

The mount of the sacrifice, say the Scriptures, is the "mountain where God appeared," the place of revelation, the encounter with God. On this mountain the Temple will be built, the Temple in which man will encounter the Divine Presence. The Scriptures themselves are aware of the paradox in this claim. In king Shlomo's prayer in the Book of Melakhim we read,
"For can it be that God resides on the earth, behold the heavens and the highest firmaments cannot contain You, how can this House I have built [contain You]?" (Melakhim I, 8:27)

However, divine transcendence left room also for the immanence that is connected to "this place...and You will hearken from the heavens" (ibid. 8:29-32).

Revelation is expressed in two ways: in the personal encounter, and in the collective revelation of the Torah. Next to the Temple sat the Great Court, whose role was to teach Torah to the entire people of Israel.

The third point that is encompassed in Jerusalem is connected to the future: the Redemption. This idea means the triumph of good in the various circles of human activity: the national, the human-universal and the cosmic.

The national redemption is the return of the Jewish people to their Land. When the Jew prays for redemption, he prays to the God who "will rebuild Jerusalem," and adds, "may our eyes witness Your merciful return to Jerusalem. Blessed are You God, who will return His Presence to Zion." The redemption is the renewed meeting of the three: the People, the Land and the Divine Presence, the divine immanence.

Jerusalem is also the axle upon which the human-universal redemption turns as well. The mountain that was the center of spiritual heights for the Jewish people will become a center of inspiration and education for the entire world.
"And in the end of days the mount of the house of God will be placed above all mountains and rise above all hills and all the nations will swarm towards it. And many nations will go saying, come let us go up to the mountain of God, to the House of the God of Ya'akov, and He will teach us of His ways and we will follow in His paths, for Torah will go forth from Zion and the word of God from Jerusalem." (Yishayahu 2:2-3)

The particularism of the choosing of a People and a Land are thus merged with absolute universalism. The People and the Land preserved the Torah, so that it would spread among all the nations, and whose central expression is universal peace: "And they shall beat their swords into plowshares and their spears into pruning hooks, nation shall not lift up sword against nation, neither shall they study war any more" (ibid. 2:4).

In Jewish tradition, Jerusalem is also the center of the cosmic redemption. Yishayahu's vision, "and the wolf shall dwell with the lamb" (Yishayahu 11:6) is obviously an allegory for the ideal international relations that will reign in the messianic era. However, it is also a hint at a religious utopia, in which even the natural reality will change.

Various verses in Yechezkel hint at future changes in Jerusalem. A spring will gush from it, and from it powerful rivers will stream forth, which will even heal the Dead Sea. Clearly, these are references to the ancient Garden of Eden.

And indeed certain commentators have understood it in this way. According to their interpretation, the Garden that God planted in Eden underwent a catastrophic change as a result of the sin; however, with the advent of the redemption it will revert to its original state. The Garden of Eden is the Land of Israel, and its center is Jerusalem.

If this motif exists in the Scriptural tradition, then the symbolism of the Holy Temple can be understood in its light as well. At its center, as in the Garden of Eden, the Keruvim protected the Tree of Life, which is none other than the Torah - the word of God.

Replacement Theology - reduced to its simplest form - teaches that the Church has replaced Israel in God’s plan. The term “Replacement Theology” is relatively new and unfamiliar to many people (in some cases, even those who believe in it). Among theologians, the older and more widely used term is “supersessionism.” The Church “supersedes” Israel. Its proponents teach that God has set aside Israel and made the Church “new Israel,” the new and improved people of God. There are many variations within the broad spectrum of Replacement Theology, but two of the main approaches are these:

1. Israel’s role as the people of God was completed (economic supersessionism). This is the kinder and gentler way of stating the basic thesis of Replacement Theology. It says that once the Messiah came 2,000 years ago, Israel’s mission was completed. A transition occurred at that point, and the Church took over as the people of God and became the focal point for the outworking of God’s plan and purpose in redemption. God is no longer working administratively through ethnic Israel.

2. Israel’s place as the people of God was forfeited (punitive supersessionism). Other Replacement theologians are more straightforward and actually say that the supposed replacement of Israel was a divine judgment on the nation for its rejection of the Messiah in the first century. This is what some writers have called “punitive secessionism.”

Perhaps Martin Luther articulated this position most eloquently when he wrote: “For such ruthless wrath of God is sufficient evidence that they [i.e., the Jewish people] assuredly have erred and gone astray. Even a child can comprehend this. For one dare not regard God as so cruel that he would punish his own people so long, so terrible, so unmercifully … Therefore this work of wrath is proof that the Jews, surely rejected by God, are no longer his people, and neither is he any longer their God” (“On the Jews and Their Lies,” Trans. Martin H. Bertram, in Luther’s Works [Philadelphia: Fortress Press, 1971], p. 265).

Common threads that weave their way through the numerous variations of supersessionism are (1) that God is finished with Israel as a nation, and (2) that the promises He made to Israel in the Old Testament have been inherited by the Church. (However, most Replacement theologians are reluctant to say that the Church - which is largely in apostasy today - has also inherited the curses and judgments that God pronounced on Israel for her apostasy.)

One defender of Replacement Theology writes: “The Jewish nation no longer has a place as the special people of God; that place has been taken by the Christian community which fulfills God’s purpose for Israel” (Bruce Waltke, “Kingdom Promises as Spiritual,” in Continuity and Discontinuity: Perspectives on the Relationship Between the Testaments, Ed. John S. Feinberg [Wheaton, Illinois: Crossway, 1987] p. 275). This is how one evangelical theologian summarized the essence of supersessionism in a paper he presented at the Evangelical Theological Society annual meeting a few years ago: “The issue is whether national Israel as an administrative structure is still in the plan of God” (“A Future for Israel in Covenant Theology: The Untold Story” by R. Todd Mangum, Instructor in Historical and Systematic Theology at Biblical Theological Seminary in Hatfield, Pennsylvania [November 16, 2000], p. 20.

Theological Basis

Replacement Theology is closely associated with Reformed (or Covenant) Theology, the brand of theology historically linked to John Calvin (1509-1564) and the Protestant Reformation. Reformed/Covenant Theology, in turn, is closely associated with amillennialism, an eschatological view with a spiritualized (rather than literal-historical) interpretation of the prophetic Scriptures. The natural affinity these views (that is, Replacement Theology and amillennialism) seem to have for each other is understandable because Replacement Theology relies so heavily on a non-literal and allegorical interpretation of the biblical promises to Israel.

Although many of the early Reformers and Puritans - including even Calvin himself - wrote about the nation of Israel one day being restored by the grace of God and experiencing a national regeneration, that is an increasingly marginalized, minority view in Reformed Christianity today (which is ironic, since we have seen the amazing rebirth of the nation of Israel, just as the Word of God predicted!). And even among those who allow for an end-time work of the Spirit of God among the Jewish people, there is still a reluctance to acknowledge that God is not finished with His people Israel as a nation, or to acknowledge the prospect of a future Kingdom on the Earth.

This view stands in contrast to the teachings of Dispensational Premillennialism, which affirms the continuing role that Israel plays (in tandem with the Church) in the outworking of God’s plan of redemption.

Historical Roots

Elements of Replacement Theology can be traced as far back as Marcion (A.D. 160), who carried on a theological crusade to purge the Church of what he perceived to be dangerous Jewish errors and influences. Later, many of these same anti-Judaic sentiments found their way into the thinking (and writings) of the Early Church fathers. Irenaeus (c. 180), for instance, wrote, “The Jews have rejected the Son of God and cast Him out of the vineyard when they slew Him. Therefore, God has justly rejected them and has given to the Gentiles outside the vineyard the fruits of its cultivation” (The Ante-Nicene Fathers, Ed. Alexander Roberts and James Donaldson, [1885-1887], Volume 1, p. 493).

Over time, statements like these became the basis for full-blown anti-Semitism in some sectors of Christianity. Anything Jewish was renounced as an attempt to subvert and “Judaize” the Church. Teachings like chiliasm (millenarianism), for instance, were denounced as “Jewish fables.” The Early Church, which was clearly and undeniably Jewish, was described as “primitive,” unenlightened, and beset by erroneous notions that were carry-overs from ancient Judaism.

By the seventh century, Jewish people who came to faith in the Messiah were required to denounce their Jewish ancestry and heritage before they could be baptized. Professor Paul Halsall of Fordham University cites the following Visigoth profession from c. A.D. 680-687: “I do here and now renounce every rite and observance of the Jewish religion, detesting all its most solemn ceremonies and tenets that in former days I kept and held. In future I will practice no rite or celebration connected with it, nor any custom of my past error, promising neither to seek it out or perform it. In the name of this Creed, which I truly believe and hold with all my heart, I promise that I will never return to the vomit of Jewish superstition. Never again will I fulfill any of the offices of Jewish ceremonies to which I was addicted, nor ever more hold them dear. I altogether deny and reject the errors of the Jewish religion, casting forth whatever conflicts with the Christian Faith, and affirming that my belief in the Holy Trinity is strong enough to make me live the truly Christian life, shun all intercourse with other Jews and have the circle of my friends only among honest Christians. With them or apart from them I must always eat Christian food, and as a genuinely devout Christian go often and reverently to Church. I promise also to maintain and embrace with due love and reverence the observance of all the Lord’s days or feasts for martyrs as declared by the piety of the Church, and upon those days to consort always with sincere Christians, as it behooves a pious and sincere Christian to do. Herewith is my profession of faith and belief as given by me on this date …” (“Professions of Faith Extracted from Jews on Baptism,’ from the Internet Medieval Sourcebook compiled by Professor Paul Halsall of Fordham University [www.fordham.edu/halsall/sources/jewish-oaths.html]).

The incredible irony here is that only a few centuries earlier, the Church had been almost exclusively Jewish! The Messiah was Jewish; the writers of the Bible were Jewish; the apostles were Jewish; the earliest Christians were Jewish; the first congregation was Jewish (located in Jerusalem); and the first missionaries were Jewish!

In fact, a council of Church leaders - including Paul, Barnabas, Peter and James - was convened at Jerusalem (Acts 15) so the leaders of the new and growing Messianic Movement (known first as “the sect of the Nazarenes,” Acts 24:5) could decide upon what conditions non-Jews would be admitted into the fellowship of the saints! But here, within just a few generations, the shoe was already on the other foot! Non-Jews were in control of the Church now. Jewish doctrines (the earthly Kingdom in particular) were considered erroneous and even seditious. And non-Jewish Church leaders were laying down the terms for Jewish believers in Jesus who wished to be baptized.

Exegetical Problems with Supersessionism

Did the sins of the Jewish nation result in her rejection? Paul’s answer is found in Romans 11: I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast away his people whom He foreknew (vv. 1-2, NKJV). I say then, have they [Israel] stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles. Now if their fall is riches for the world, and their failure riches for the Gentiles, how much more their fullness! (vv. 11-12, NKJV). For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead? (v. 15, NKJV).

If the Jewish nation has no future in God’s plan, as the supersessionists claim, then what is the future “fullness” of Israel that Paul mentions in verse 12? And when, exactly, will the nation be resurrected (“life from the dead”) and “accepted” by God (verse 15)? Paul can’t be talking about the Church in this passage because the Church has never died - and never will (John 11:26). The only reasonable answer is that Paul is referring to a yet-future resurrection and restoration of Am Israel (the “people of Israel,” a collective term for the nation), as prophesied in passages like Ezekiel 37:1-14. It doesn’t mean they will automatically be saved simply because they are Jewish; rather, it means that the majority of Jewish people who are living at that time will recognize Yeshua of Nazareth as their Messiah and receive Him as Savior (Zechariah 12:10, Romans 11:26).

They will be saved in the same way believers from all ages and generations have been saved; that is, they will be saved by grace, through faith (Eph. 2:8-10). The problem with saying that God rejected His people Israel is that the term “rejection” implies permanence and finality. Paul’s forceful statements in Romans 11 probably indicate that people were claiming, even in his day, that God had “cast away” His people Israel (v. 1). They were saying that Israel had “stumbled’ and “fallen” from her former position (vv. 11-12). Paul rejected any such notion (“Certainly not!” in verses 1 and 11). Then he goes on to say that even if we insist on saying that they were rejected, then we are forced to the conclusion that the rejection is only temporary. Even if we insist on saying that they did stumble and fall, then it must also be said that their fall brought salvation to the rest of the world (Gentiles) - and Israel’s fall, too, is only temporary because they are destined to be restored one day to a position of “fullness” (v. 12).

The “fullness of the Gentiles” (Rom. 11:25) refers to the time when the full number of non-Jewish believers has been added to the ranks of the Church and the last person has been saved. Likewise, the “fullness” of the Jewish people (v. 12) refers to the time when “all Israel shall be saved” (v. 26). As we saw earlier, that means the Jewish people en masse will recognize and receive their Messiah, Yeshua of Nazareth. There may be some dissenters - and their probably will be - but the Holy Spirit of God will do a powerful work among the Jewish people, and multitudes of them - the vast majority of them - will come to faith in the Messiah of Israel, Jesus of Nazareth.

The truth is that God is no more finished with Israel than He is finished with the Gentiles. Neither one has been replaced by the other; and God’s plan for both remains intact, in spite of their failures. This is really the crux of the issue. Replacement Theology says that Israel was rejected by God and that the rejection was permanent and irrevocable; however, we say that God’s calling on Israel was permanent and irrevocable, in spite of her many sins and shortcomings (Romans 11:29)

What Did the Apostles Believe About the Millennium?

Another problem for supersessionism and amillennialism is that these views are not in harmony with the teachings of the Apostles and the Early Church. Almost without exception, Church historians agree that chiliasm, an early form of premillennialism, was the position of the Early (Jewish) Church. In his classic, encyclopedic History of the Christian Church, Philip Schaff wrote, “The most striking point in the eschatology of the ante-Nicene Age [A.D. 100-325] is the prominent chiliasm, or millenarianism, … a widely current opinion of distinguished teachers, such as Barnabas, Papias, Justin Martyr, Irenaeus, Tertullian, Methodius, and Lactantius …” (Scribner, 1884; Vol. 2, p. 614).

What’s interesting about this admission is that it comes from someone who was neither evangelical nor premillennial. Schaff, in fact, was himself an ardent supersessionist! He wrote, “The carnal Jewish interpretation of the Old Testament is a diabolical perversion. The Christians, and not the Jews, are the true Israel of God and the righteous owners of the Old Testament Scriptures” (Ibid., Sec. 167, “Barnabas”). Yet as a student of history and as a scholar, he had to acknowledge that chiliasm was “prominent” in the Early Church, even though he himself despised it.

It should be noted that Papias (who believed in a future, earthly Kingdom) was a disciple of Polycarp, who in turn was a disciple of the Apostle John who actually penned the passages in the Book of Revelation about the Millennial Kingdom. Premillennialism, then, may be the only eschatological system with an unbroken link directly to the author of the Apocalypse. This means that amillennialism represents a departure from what the Early Church believed. Augustine (354-430), author of City of God, a 22-volume defense of his theological views, proposed ideas similar to what we know as amillennialism (Books 15 to 19). However, even Augustine started out as a premillennialist! It wasn’t until later in his life that he decided that the prophecies about (and promises to) Israel should be interpreted symbolically and applied to the Church, rather than being interpreted literally and applied to Israel.

The Sticking Point: Messiah’s Millennial Monarchy

Evangelicals have been busy for years trying to hammer out an understanding between premillennial dispensationalists and adherents of Reformed/Covenant Theology. Dispensationalists who have been actively pursuing this agenda (and making concessions to the opposing view) are known as “progressive dispensationalists.” The one point, however, that continues to be a fly in the ointment of reconciliation is the Millennial Kingdom. Even Covenant theologians who allow for an end-time mass conversion of the Jewish people still have difficulty accepting Israel’s role in a future, literal Kingdom on the Earth. This shows just how diverse amillennialism and premillennialism are and how difficult it is to bridge the gap between them without seriously compromising one or the other.

Why Is This Error Dangerous?

Is Replacement Theology really worth arguing about? Or is this discussion much ado about nothing? One reason it’s important to call attention to questionable theology, no matter how deeply entrenched it may be in traditional Christianity is that sooner or later, bad theology always leads to bad practice - and in this case, it already has! Replacement Theology has provided the basis for all sorts of mischief, persecution, and atrocities against the Jewish people throughout Christian history.

For example, Martin Luther, the father of the Protestant Reformation, was a supersessionist. Near the end of his life, he said that synagogues and Jewish schools should be burned to the ground, Jewish people run out of their homes, their prayer books and Talmudic writings burned, and the rabbis forbidden to preach or teach on penalty of death (“On the Jews and Their Lies,” Trans. Martin H. Bertram, in Luther’s Works [Philadelphia: Fortress Press, 1971], pp. 268-271). Luther also declared that Jewish people in Germany should be confined to their own homes and neighborhoods - a plan the Nazis implemented literally when they quarantined Jewish families in ghettos in Poland and other places before shipping them to the death camps for extermination. One historian writes: It is difficult to understand the behavior of most German Protestants in the first Nazi years unless one is aware of two things: their history and the influence of Martin Luther. The great founder of Protestantism was both a passionate anti-Semite and a ferocious believer in absolute obedience to political authority. He wanted Germany rid of the Jews. Luther’s advice was literally followed four centuries later by Hitler, Goering, and Himmler (William L. Shirer, The Rise and Fall of the Third Reich [New York: Simon & Shuster, 1960], p. 236).

No one is suggesting that anyone who believes in Replacement Theology is an anti-Semite or would agree with Luther’s statements. That would be an unfair characterization - and it certainly is not the case. It is important, nevertheless, to examine the implications and ramifications of any position, including Replacement Theology: and it is an incontestable fact that ideas similar to those of Replacement Theology have inspired some horrible atrocities against the Jewish people.

We’re Making Progress!

As we observed earlier, the term “Replacement Theology” is relatively new, and is generally avoided by adherents of supersessionism. As far as they are concerned, they’re simply espousing traditional theology - and in a sense, they are! Supersessionist ideas have been widely accepted in mainstream Christianity since the third century or so, as mainstream Christianity was gradually losing its original Jewish character. The Gentile powers-that-be in early institutional (Eastern and Western) Christianity wanted to distance themselves from Christianity’s Jewish origins. And they did!

The good new is that slowly but surely we’re making progress in our battle against Replacement Theology. Everywhere we go, all over the world, (even Arab countries!), we find believers who acknowledge Israel’s unique and ongoing place in God’s plan of the ages, and who are anxiously awaiting that Golden Age when, for the first time, “they shall not hurt nor destroy in all my holy mountain: for the Earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isa. 11:9).

Most Baptists today are premillennial (except for the most liberal Baptist denominations), as are many Bible churches, particularly those associated with IFCA (Independent Fundamental Churches of America) International and similar groups of independent churches. There are even premillennial Presbyterians! Our ranks are growing with every day that passes. Much of the opposition comes from the more liberal, mainline denominations and their seminaries. And it’s not merely coincidental that these are the same churches and institutions that are aligned with the anti-Israel, pro-Palestinian World and National Councils of Churches.

If you’d like to know if your church leaders believe in Replacement Theology, ask them! If they are not familiar with the term, be patient because it’s entirely possible that they have never heard it before, even if they attended seminary. Also, it’s not likely that they’ve ever knowingly aligned themselves with any view that’s anti-Semitic, anti-Judaic or anti-Israel. This may all be new to them! Ask them, very humbly and sincerely, if they believe that God rejected Israel when Israel rejected His Son in the first century and that as a result, He has no future plan or purpose for the Jewish nation. They may reply that yes, of course, Jewish people can be saved and join the Church - and to them, that means God has a plan for the Jewish people. However, that’s not what we’re asking. We want to know if they believe that God is no longer dealing with the Jewish nation - and don’t be surprised if the answer, ultimately, is in the affirmative. After all, as we saw earlier, this has been the predominant view of mainstream Christianity for centuries - roughly since the time of Augustine, in fact. Sadly, this view has become normative in much of the Church, including many denominations and their seminaries.

Let’s not be afraid to challenge theological tradition when it’s wrong. It’s our responsibility to proclaim and defend the premillennial hope of the Church - and the nation of Israel - in these days of widespread error and apostasy. We should encourage our premillennial Bible colleges and seminaries to take a stand on Replacement Theology and challenge them to produce graduates who are knowledgeable about the historical and theological issues Replacement Theology encompasses. There’s a lot we can do, and we should be doing all we can!