Christian Zionism @ The Scott Horton Academy

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RELATED: The Scott Horton Academy of Foreign Policy and Freedom

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Christian Zionism stands in defiance of 19 centuries of Christian orthodoxy (if there's one thing Martin Luther and Thomas Aquinas could agree on, it's this), and Christian Zionists are finally getting some long-overdue pushback.

Our friend Scott Horton has just done something of the greatest importance: he commissioned Lutheran theologian Adam Francisco to create a systematic course reviewing the opinions of nearly two centuries of Christendom on these matters.

Here's what Adam covers:

I. Biblical Foundations

1. Israel in the Old Testament: Covenant, Election, Land

Explores God's covenant with Abraham, the election of Israel as His people, and the central role of the Promised Land in Israel’s identity and vocation.​

2. Prophetic Hope: Exile, Remnant, Restoration

Surveys prophetic themes of judgment and exile, the faithful remnant, and the promised future restoration of Israel.​

3. Jesus and the Fulfillment of Israel’s Story

Examines how the Gospels present Jesus as the fulfillment of Israel’s hopes, laws, and messianic expectations.​

4. Paul and Israel: Romans 9–11 and Galatians

Analyzes Paul’s complex view of Israel, the law, and the inclusion of Gentiles into God’s people through Christ.​

5. Acts: From Jerusalem to the Nations

Traces the geographical and theological expansion of the Church from its Jewish roots to a multi-ethnic body.​

6. Hebrews and Revelation: Typology and Fulfillment

Investigates how Hebrews and Revelation reinterpret Old Testament institutions and symbols in light of Christ.​

II. Early Church and Patristic Thought

7. The Epistle of Barnabas and Early Allegory

Highlights early Christian use of allegory to reinterpret Jewish texts and claim fulfillment in the Church.​

8. Justin Martyr: The Church as the True Israel

Presents Justin’s argument that the Church, not ethnic Israel, is the heir of God’s promises.​

9. Irenaeus: Fulfillment without Animosity

Explores Irenaeus’s respectful tone toward Jews, while affirming the Church’s continuity with Israel.​

10. Tertullian Against Jewish Law

Discusses Tertullian’s sharp contrast between Christianity and Judaism, especially concerning the Mosaic Law.​

11. Origen and the Spiritualization of Israel

Explains Origen’s allegorical method, which redefined Israel and its promises as spiritual realities for the Church.​

12. Eusebius and Ecclesial Supremacy

Shows how Eusebius viewed the Church as the culmination of God’s plan, with Israel’s role fading after Christ.​

13. Ambrose, Jerome, and Jewish-Christian Tensions

Surveys Church Fathers who oscillated between theological engagement with and polemical opposition to Judaism.​

14. Augustine: The Jews as Witness People

Presents Augustine’s view that Jews should be preserved as living witnesses to Christian truth.​

III. Medieval Theology and Christian-Jewish Relations

15. Early Medieval Canon Law on Jews

Examines legal restrictions and protections placed on Jews in Christendom and their theological justification.​

16. Peter the Venerable and Monastic Anti-Judaism

Explores monastic polemics against Judaism and the push for Jewish conversion in the 12th century.​

17. Thomas Aquinas: Law, Grace, and Salvation

Analyzes Aquinas’s nuanced view of the Old Law as preparatory for grace, and his limited hope for Jewish conversion.​

18. Nicholas of Lyra and Jewish Exegesis

Highlights the Christian use of Jewish commentaries, especially by Nicholas, to enrich biblical interpretation.​

19. Late Medieval Apocalypticism and Polemics

Describes growing hostility and apocalyptic rhetoric toward Jews in late medieval Christian thought.​

IV. Reformation and Post-Reformation

20. Luther and the Jews

Traces Luther’s early sympathy and later hostility toward Jews in the context of his theology and eschatology.​

21. Calvin and the Covenant of Grace

Explores Calvin’s theology of continuity between Israel and the Church under the overarching covenant of grace.​

22. The Lutheran Confessions and the People of God

Considers how Lutheran confessional documents define the Church as the new Israel.​

23. Reformed Typology and Fulfillment

Details Reformed use of typology to connect Old Testament promises to the New Testament Church.​

24. Council of Trent and Catholic Continuity

Examines how post-Reformation Catholicism affirmed the Church’s identity as the new Israel in continuity with tradition.​

25. Bengel and Pietist Eschatology

Looks at Bengel’s premillennialism and Pietist hopes for Jewish conversion in the end times.​

V. Modern Theology and the Rise of Dispensationalism

26. Jewish Emancipation and Christian Responses

Analyzes Christian theological reactions to the legal and social integration of Jews in the modern West.​

27. Romantic Nationalism and Theological Sympathy for Zionism

Discusses how 19th-century nationalism and biblical romanticism encouraged Christian support for Jewish restoration.​

28. Edward Irving and Early Premillennialism

Introduces Irving’s role in reviving premillennialism and expecting Israel’s national return.​

29. J.N. Darby and the Doctrine of Two Peoples of God

Explores Darby’s dispensationalist division between God’s plans for Israel and the Church.​

30. The Scofield Bible and Popular Dispensationalism

Describes how Scofield’s study Bible spread dispensational ideas widely in American Protestantism.​

31. Prophecy Conferences and American Fundamentalism

Traces the rise of Bible prophecy movements that linked Israel to end-times expectations.​

32. 1948 and the State of Israel: Fulfillment or Misinterpretation?

Considers theological reactions to Israel’s founding—ranging from fulfillment of prophecy to political secularism.​

VI. Dispensationalism and American Foreign Policy

33. From Bible Conferences to Washington: Institutional Growth of Dispensationalism

Follows how dispensationalism moved from religious subculture to political influence in America.​

34. The Reagan Era and the Evangelical-Israeli Alliance

Explores how Cold War politics and evangelical theology forged a strong U.S.-Israel alliance.​

35. 9/11, George W. Bush, and the Clash of Civilizations Narrative

Analyzes how prophetic and civilizational rhetoric shaped foreign policy post-9/11.​

36. Christian Zionism Today: Political and Theological Influence

Describes contemporary expressions of Christian Zionism and its impact on U.S. policy.​

37. Evangelical Foreign Policy: Theology, Ethics, and Geopolitics

Evaluates theological motivations and ethical questions behind evangelical support for Israel.​

38. Theological Critique of Dispensationalism

Presents key theological critiques of dispensationalism’s dual-covenant view and eschatology.​

VII. Catholic and Evangelical Reappraisals

39. Ressourcement Theology: de Lubac, Daniélou, Congar

Examines mid-20th-century Catholic renewal movements that reengaged biblical and patristic sources on Israel.​

40. Vatican II and Nostra Aetate

Explores the Church’s official renunciation of anti-Semitism and affirmation of Israel’s covenantal identity.​

41. Benedict XVI: Israel and the Church in Salvation History

Considers Benedict’s efforts to affirm Jewish election while maintaining Christological centrality.​

42. Post-Holocaust Theology and Jewish-Christian Dialogue

Reflects on Christian theological self-examination after the Holocaust and new efforts at dialogue.​

43. Karl Barth and the Mystery of Election

Discusses Barth’s influential view that Jewish election remains valid, rooted in God’s sovereignty.​

44. Kendall Soulen and Post-Supersessionism

Presents Soulen’s critique of supersessionism and his constructive rethinking of Israel’s role.​

45. N.T. Wright and Fulfillment Theology

Highlights Wright’s understanding of Jesus as the climax of Israel’s story without displacing Israel.​

46. Evangelical Alternatives: Horton, Leithart, and Others

Introduces evangelical scholars who critique both supersessionism and dispensationalism with covenantal nuance.​

VIII. The Modern State of Israel and Theological Challenges

47. The Birth of Modern Israel: Political and Theological Reflections

Assesses the formation of Israel in 1948 through theological, historical, and political lenses.​

48. Zionism, Theocracy, and Messianic Expectation

Explores the interplay between modern Zionism, Jewish messianic hope, and secular nationalism.​

49. The Land Promise in New Testament Perspective

Evaluates how New Testament texts reinterpret the promise of land in light of Christ and the Church.​

50. Romans 11 and the Hope of Jewish Inclusion

Revisits Paul’s theology of Israel’s future in relation to God’s irrevocable promises.​

51. Justice and the Palestinian Question

Raises ethical and theological concerns about Palestinian suffering and the Church’s response.​

52. Rejecting Dual-Covenant Theology

Clarifies why historic Christianity affirms one covenant of salvation fulfilled in Christ.​

53. Ecclesiology and the New Covenant People of God

Defines the Church as the multi-ethnic fulfillment of Israel, rooted in the New Covenant.​

54. Conclusion

An appeal for a view of Israel (and Judaism) that is informed by the great Christian tradition and free of the undue influence of dispensationalist, zionist, and anti-semitic ideologies.​

If there's a course the times call for more than this one, I don't know what it is.

The Scott Horton Academy, where this course will be available on demand in just a few days, is having a Black Friday special -- the biggest discount Scott will ever offer, and he's never offering it again after today.

Hop on board and let's get the truth out there (he's got so much there, you'll be like a kid in a candy store):

 

[ClaytonB]

VIII. The Modern State of Israel and Theological Challenges

47. The Birth of Modern Israel: Political and Theological Reflections
Assesses the formation of Israel in 1948 through theological, historical, and political lenses.
48. Zionism, Theocracy, and Messianic Expectation
Explores the interplay between modern Zionism, Jewish messianic hope, and secular nationalism.
49. The Land Promise in New Testament Perspective
Evaluates how New Testament texts reinterpret the promise of land in light of Christ and the Church.
50. Romans 11 and the Hope of Jewish Inclusion
Revisits Paul’s theology of Israel’s future in relation to God’s irrevocable promises.
51. Justice and the Palestinian Question
Raises ethical and theological concerns about Palestinian suffering and the Church’s response.
52. Rejecting Dual-Covenant Theology
Clarifies why historic Christianity affirms one covenant of salvation fulfilled in Christ.
53. Ecclesiology and the New Covenant People of God
Defines the Church as the multi-ethnic fulfillment of Israel, rooted in the New Covenant.
54. Conclusion
An appeal for a view of Israel (and Judaism) that is informed by the great Christian tradition and free of the undue influence of dispensationalist, zionist, and anti-semitic ideologies.

The points above almost everyone gets wrong. Just from the bullet-points, I can see Adams' Lutheranism peeking through a bit, so let me add some finer points to keep in mind:

48. Zionism, Theocracy, and Messianic Expectation
Explores the interplay between modern Zionism, Jewish messianic hope, and secular nationalism.

This is the correct lens. In the New Testament, the central point of contention in the spiritual war that defines the church Age is over the Name of Messiah, see Philippians 2:5-11 and parallel passages. For nonbelievers asking, "What is all the hubbub about? What is the 'fight' that Christians are picking with the broader world?", the answer is just this: the name of Jesus, Jesus of Nazareth, of history, who died, was buried and rose again from the dead three days later. That's the fight. That's the gauntlet that the Gospel throws down, contra mundum. The Gospel is no-holds-barred, will fight any takers -- Jesus is the Messiah of the people of God, who are Israel. This is why the Jewishness of Jesus is so important -- he is the Messiah of the Jews, he is not Krishna or some other generically messianic character. Specifically, the Messiah of the Jews. Specifically Jesus. Specifically Jesus of Nazareth. That's what the hubbub is about.

49. The Land Promise in New Testament Perspective
Evaluates how New Testament texts reinterpret the promise of land in light of Christ and the Church.

The word "reinterpret" can be dangerous here. Lutherans tend to take a spiritual view of the Old Testament promises. The danger, here, is that if God's promises to Israel were "merely spiritual" and "subject to later reinterpretation", then how are the promises of the New Testament any different? Maybe it's all just spiritual, and it's all metaphor for "when you die, you get eternal peace, and peace is the true life, so what appears to be death is actually life" or some nonsense like that. When it comes to Scripture, word games are extremely dangerous. I'm not accusing anyone of playing word games, just giving a general caution. God says what he means, and means what he says. All the promises and covenants made to the ancient Israelites are explicitly eternal. All of them. And there is no mincing of words in passages like Isaiah 65:17ff, where "the land" being referred to is clearly the land of Israel which was called Palestine for most of history until recently.

50. Romans 11 and the Hope of Jewish Inclusion
Revisits Paul’s theology of Israel’s future in relation to God’s irrevocable promises.

Romans 11 is one of the most important passages for understanding the prophetic future of the Jews. There is only one way back to God, and that is Jesus (john 14:6) So, there are not "two peoples", nor "two ways". Nevertheless, God's prophetic purposes in his chosen people (after the flesh) are not yet completed, and Paul explains this in Romans 11. So, a partial hardening has come over them until the fullness of the Gentiles are brought in. Then, God will save all Israel (Romans 11:26), meaning, all the faithful in Israel will be saved in Jesus. There is not a separate way for salvation for the Jews, but there is a unique prophetic purpose for the Jews.

51. Justice and the Palestinian Question
Raises ethical and theological concerns about Palestinian suffering and the Church’s response.

The mere existence of Palestinian Christians is sufficient to debunk 99+% of political-zionist propaganda.

52. Rejecting Dual-Covenant Theology
Clarifies why historic Christianity affirms one covenant of salvation fulfilled in Christ.

There is only one way: Jesus. (John 14:6) The New Covenant subsumes the Old Covenant, and fulfills it. But where I will likely disagree with Adams, is that the NT does not fulfill the OT at the expense of making word-games of OT prophecy. Everything God said will occur, will occur, exactly as he said it will occur. We do not need to "spiritualize away" such promises and, in fact, we can only mislead ourselves by doing so. There is only ONE path for salvation, but God has UNIQUE prophetic purposes for the Jews.

53. Ecclesiology and the New Covenant People of God
Defines the Church as the multi-ethnic fulfillment of Israel, rooted in the New Covenant.

This is true but, if we stop there, it is incomplete. Ancient Israel is like the beachhead on Normandy. The purpose of the beachhead is to prepare a path for the main invasion force. The troops establishing the beachhead are not the main invasion force, nor vice-versa. The NT church is the main invasion force. Once Messiah was born, the beachhead had been secured. Now, the main invasion force enters. The main invasion force, and the beachhead force are all part of one army. But they have unique roles, purposes and functions. Romans 11 explains that God is not finished with Israel, and that he still has prophetic business with them. This business will be finished within the context of the New Testament, but it will bring the Old Testament to final completion, so that the apparent wall of separation between them will be manifestly removed. Jesus himself has already removed it, but this is not yet manifest, because the kingdom is not yet manifest. When the kingdom of God is manifest on earth, the wall of separation between Israel and the Church will be manifestly removed, for all to see. The mechanics by which all of this will happen is explained in Old Testament (and some New Testament) prophecy. Nothing has been left to chance.

54. Conclusion
An appeal for a view of Israel (and Judaism) that is informed by the great Christian tradition and free of the undue influence of dispensationalist, zionist, and anti-semitic ideologies.

I am a Zionist because God loves Zion (Psalm 2, etc.) but I am an anti-political-zionist. 1948 "Israel" is a counterfeit and they are actively trying to counterfeit fulfillment of every Old Testament prophecy, starting with the ingathering. Even hard-bitten skeptic unbelievers should be getting some uncanny-valley vibes from all of this... Jesus gave detailed prophecy of the destruction of Jerusalem (Matthew 24), 40 years before it happened. The Christian church had been spreading all around the Mediterranean for decades when Titus finally ringed Jerusalem and decapitated it in 69 and 70AD. "Do you see [this Temple]? Not one stone will be left on another, all will be thrown down", Jesus said. And 40 years later, it was done, exactly as he prophesied. Here are the very stones the Romans hurled down from the Temple platform in 70AD:

Here is where the stones landed with such force they cracked the pavement stones beneath them:

Here's a photo of the Temple mount in 1931 -- the area where the stones above were pushed off is buried under nearly 100 feet of dirt, literally buried under the sands of time, and only excavated in the 1970's IIRC:

"Then let those in Judea flee to the mountains." The Christian church in Jerusalem -- which was the head of the worldwide Christian church (Acts 15) -- fled before Titus's army. They were expelled along with the rest of the Jews, but they survived, because Jesus prophesied what was coming and warned them to flee. In 33AD, there was absolutely no reason to suspect the Romans would destroy the Temple in Jerusalem. Quite the opposite, the Romans had a policy of not destroying or desecrating foreign temples, even in the case of rebellion. It was part of Roman political genius and one of the reasons the empire was able to expand so far. They were always playing the long game. The destruction of the Temple in Jerusalem was part accidental (the Jews themselves lit some of the initial fires, and they were later spread by Roman soldiers) and part anarchy -- after the Romans seized the Temple mount, rumors spread that the Jews had hidden their gold inside or between the stones of the Temple, and the soldiers began pushing them off to find any hidden gold.

Preterists hold that the destruction of Jerusalem in 70AD was "the end of the world" which is as silly as it sounds. Nevertheless, the destruction of Jerusalem is clearly one of the most important prophetic events in all of history -- the Son of God himself personally prophesied it! The destruction of Jerusalem is what we call a prophetic type of the end of the Age... it is not the end of the world proper, but it was the-end-of-the-world-in-miniature. The end of the world will happen as the destruction of Jerusalem happened. This is why Jesus says of himself, "[I am he] who is holy and true, who holds the key of David. What {I} open no one can shut, and what {I} shut no one can open." (Rev. 3:7) The harvesting angels today circle the world as did Titus's ring of circumvallation around Jerusalem. The doors are already shut. No one can escape, not even the evil spirits. And judgment is, indeed, coming. The single most important message of eschatology is this: Get right with God now, while you still can. (Isaiah 55:6)



God has unfinished business with the world ...