How Many Christian Churches Became Actively Opposed To God's Chosen People

The theological drift in mainline Protestant denominations began as early as the late 19th century, influenced by European theological liberalism. During this period, some theologians began challenging the inerrancy of Scripture, often arguing that the Bible should be read metaphorically rather than literally. 

This trend had far-reaching effects on Christian teachings about Israel and the Jewish people. The literal promises made to Israel in the Old Testament were increasingly interpreted as either outdated or metaphorical, applying instead to the Church--a view often called "replacement theology."

This perspective suggests that the Church has taken the place of Israel in God's plan, negating God's promises to Israel regarding land and nationhood. Replacement theology has often accompanied a diminished sense of obligation toward Jewish people, casting them as incidental or even irrelevant in modern theological frameworks. 

Some denominations may not openly preach replacement theology, yet their teachings indirectly reflect this perspective by emphasizing the universality of God's promises while downplaying Israel's central role.

Modern social justice frameworks within churches have often further distanced mainline denominations from Israel. While true social justice is an essential Christian virtue, some churches have allowed secular political ideologies to override their traditional teachings, shaping doctrines that increasingly resemble political platforms. 

Churches such as the United Church of Christ and the Presbyterian Church (USA) claim to stand against oppression, but their statements selectively criticize Israel while largely ignoring the oppression faced by Christians and other minorities in many Islamic nations.

A prime example of this selective approach is the UCC's condemnation of Israel's policies as "settler colonialism." Such terminology, borrowed from post-colonial discourse, assumes that Israel, a historical homeland for Jewish people, functions as an oppressive foreign power. 

This interpretation ignores the Jewish people's historical and religious connection to the land, as documented extensively in Scripture (Genesis 12:7, Deuteronomy 1:8). By focusing on Israel alone, these denominations have departed from a holistic biblical worldview and instead adopted narratives shaped by current political discourse.

Many denominations that condemn Israel remain silent about rising anti-Semitism worldwide and the violence propagated by some Palestinian factions. For instance, Presbyterian Church (USA) and the Evangelical Lutheran Church in America (ELCA) frequently criticize Israeli policies but rarely mention the actions of groups like Hamas, whose charter calls for the destruction of Israel and who frequently target civilians. By neglecting this context, these churches adopt a lopsided perspective that holds Israel to a different standard than other nations.

This selective outrage perpetuates a form of "new antisemitism," where Israel is criticized uniquely and disproportionately on the world stage. This double standard, according to many scholars, is a modern manifestation of antisemitism, as it demonizes Israel for actions that many other nations engage in without facing similar condemnation.

Scripture speaks clearly about God's unique relationship with the Jewish people. In Genesis 12:3, God promises Abraham, "I will bless those who bless you, and whoever curses you I will curse." Yet, some churches have effectively disregarded this promise by openly opposing Israel and its right to exist in the land given by God. These churches argue that the modern state of Israel does not fulfill the biblical Israel's role, but such an interpretation overlooks God's irrevocable promises (Romans 11:29) and diminishes the importance of God's covenant with the Jewish people.

In Romans 9-11, Paul emphasizes that God's covenant with Israel has not been nullified and that the Jewish people remain chosen and beloved by God. This continuity is essential to understanding Israel's role in God's plan. By ignoring this, some churches have built theologically unsound positions on Israel, distancing themselves from the foundational texts that have traditionally underpinned Christian support for the Jewish people.

Liberation theology, which emphasizes liberation from social, political, and economic oppression, has had a significant influence on many mainline Protestant churches. While originally developed in Latin America to address the oppression of the poor, liberation theology has increasingly been applied to the Israeli-Palestinian conflict, with Palestinians framed as oppressed and Israel as the oppressor. This framework often leads churches to sympathize heavily with Palestinian perspectives, sometimes to the extent of dismissing Israel's legitimate concerns for security.

For instance, statements from the Mennonite Central Committee and the Alliance of Baptists focus almost exclusively on Palestinian suffering, with little acknowledgment of the challenges faced by Israeli civilians under constant threat of attacks. This one-sided perspective overlooks the complex realities of the conflict and disregards Israel's biblical and historical ties to the land.

Much like the "Jenga" analogy, rejecting one part of scripture often leads to the unraveling of other doctrinal elements. Many denominations that criticize Israel have also abandoned other traditional doctrines, such as the authority of Scripture, the necessity of personal salvation, and traditional views on morality. 

This theological unraveling has often resulted in a version of Christianity more focused on cultural alignment than biblical fidelity. Without a robust commitment to Scripture, it becomes easy for these churches to adopt ideologies and social causes that are fashionable but may be inconsistent with the Bible.

Mainline Protestant churches have, in many cases, abandoned their biblical foundations in favor of cultural and political alignment. They have prioritized social narratives over the timeless truths of Scripture, resulting in theological positions that alienate Israel and the Jewish people. 

For Christians committed to a biblical worldview, it's essential to return to Scripture's teachings on Israel and the Jewish people, supporting them not only out of political sympathy but as part of an enduring biblical covenant that underpins God's plan for redemption.