A Short History of Christian Zionism: From the Reformation to the Twenty-First Century

by Donald M. Lewis

This book is about an idea--namely, that Scripture mandates a Jewish return to the historical region of Palestine--which in turn morphed into a political movement, rallied around a popular slogan (A country without a nation for a nation without a country), and eventually contributed to the establishment of the state of Israel in 1948. Christian Zionism continues to influence global politics, especially U.S. foreign policy, and has deeply affected Jewish-Christian and Muslim-Christian relations. Donald M. Lewis seeks to provide a fair-minded, longitudinal study of this dynamic yet controversial movement as he traces its lineage from biblical sources through the Reformation to various movements of today. He explores Christian Zionism's interaction with other movements, forces, and discourses, especially in eschatological and political thought, and why it is now flourishing beyond the English-speaking world. Throughout he demonstrates how it has helped British and American Protestants frame and shape their identity. A Short History of Christian Zionism seeks to bring clarity and context to often-heated discussions.

Genres: History, Christianity, Religion, Theology, Politics, Nonfiction, American History

384 pages, Paperback

Published August 31, 2021

About the author

Donald M. Lewis is an historian specializing in the study of Evangelical Christianity. He holds a doctorate from the University of Oxford and currently is professor of Church History at Regent College, a graduate school of Christian Studies affiliated with the University of British Columbia, in Vancouver, Canada. His first book Lighten Their Darkness: the Evangelical Mission to Working-Class London, 1828-1860 (Greenwood Press, 1985; republished in 2001 by Paternoster) is a ground-breaking work that focuses on popular religion in the Victorian slums. He worked for ten years as the editor of the two-volume Blackwell Dictionary of Evangelical Biography (Oxford: Blackwell, 1995 republished in 2005 by Hendrickson). Professor Lewis is a Fellow of the Royal Historical Society in England.

Reviews

[Alex Kearney · Rating 5 out of 5]

It’s a short history for a reason.

[Ethan · Rating 5 out of 5]

Since events surrounding Israel and Palestine seem to always be in the news, so also Christian Zionism seems to be an evergreen issue. For many who profess Jesus, confidence in God’s continued blessing and favor for Israel according to the flesh seems axiomatic, and Israel’s role in terms of Jesus’ return proves a continual source of speculation and axiomatic confidence. Such beliefs and emphasis would seem entirely strange and unexpected to Christians before the early modern era, and have generally baffled Jewish people throughout the past few hundred years.

Donald Lewis well relates how Christian Zionism came about and its continued presence and emphases in A Short History of Christian Zionism: From the Reformation to the Twenty-First Century. “Short” must be understood in relative terms: this book is almost four hundred pages long, and therefore you probably do not want to know what would be involved in a less than short history of Christian Zionism.

Lewis does well at maintaining as neutral a position on the events and doctrinal/theological formulations as can be possible or expected. He describes the viewpoints of both Zionist and anti-Zionist voices. He does well at handling the historical story without prejudice for or against any given side.

The author tells the story of how Christians viewed the Jewish people and whether they should maintain a homeland in Palestine: “Zionism”, even when such an idea is anachronistic. In terms of the history of Christianity and doctrine, this issue is often strongly influenced by eschatological expectations, especially regarding the millennium; thus the story is as much about the history of eschatological opinion in Christianity as anything else.

The author is able to see a persistent hope for an end times ingathering of Israelites according to the flesh into Christ throughout Christian history, a desire to make good on Paul’s hope in Romans 9 and 11. Otherwise the author rightly does not see much interest or support in “Zionism” in ancient, late antique, or medieval Christianity.

The author does well at setting forth the various conditions which led to the Christian Zionism seen today. First was the Reformation and the Protestant desire to see conversions among Jewish people and looking at Jewish people as prospective allies against the dual-headed threat of the Catholic church and the “Turk”, greater Islam. He describes this as “Christian restorationism,” looking primarily to the restoration of Jewish people to Jesus, and only in a few instances in the early Reformation would it involve Jewish people to their land, and generally in an eschatological context. This “Christian restorationism” has nothing to do with the Restoration (or Stone-Campbell) Movement, which would be focused on restoring the ancient order of things in the Christian faith.

The next major move toward Christian Zionism comes from Britain and America with the Puritan emphasis on Britain or America as the chosen/elect nation/people of God. Any such attempt at emphasis would run up against the reality that the Bible already suggests there is a chosen/elect nation/people of God, Israel according to the flesh; thus many imagined the British as descendants of the “lost” ten tribes of the northern Kingdom of Israel, or imagined God as choosing Britain/America so they could advance the cause of physical Israel to re-establish the latter as a force in the world. The author well demonstrates the relevant ironies: Jewish people themselves weren’t exactly Zionist until the second half of the twentieth century, and thus did not exactly “ask” for this, and anyway, Edward III had expelled all the Jewish people from England in 1290 and they had not yet been welcomed back; therefore these Puritans wanting to “restore” Israel did not know many Jewish people, if any. The author well expresses how such shows this theology is not really for or about the Jewish people; it reflects much more about the anxieties of the Puritans themselves. Furthermore, he also sets forth how Christian Zionism was a particularly British/American obsession and doctrinal/theological/eschatological emphasis.

The author chronicles concern for love for and conversion of the Jewish people among the Pietists of Germany in the seventeenth and eighteenth centuries, yet without any Zionist impulse. He then chronicles the accelerated advancement of “Christian restorationism” developing into “Christian Zionism” in Britain and America in the 18th and 19th centuries, and its implications both spiritual and political.

The author works diligently to make it clear that not all Christian Zionism stems from dispensational premillennialism as is often conflated in attempts at oversimplification. Darby, the original progenitor of dispensational premillennialism, imagined Jewish people returning to Israel after the “rapture” and envisioned a “dual track” eschatology in which the Jewish people rule over and live on earth while Christians dwelt in heaven. Thus Darby was not exactly a “Zionist” as would be presently understood. A later promoter, Blackstone, would be the one who would shift and adapt dispensational premillennialism toward a more “Zionist” understanding. The author does well at showing how flexible and adaptable dispensational premillennialist viewpoints have proven to be over the past one hundred and fifty years; what is accepted today as “gospel” among dispensational premillennialists was not at all the expectation in the middle of the 19th century.

The author well noted throughout this period the great irony: “Christians” were Zionist long before Jewish people were; when Herzl began advocating for Zionism at the end of the 19th century, he found much more enthusiasm among “Christians” than Jewish people. The logic of Zionism would only become predominant among Jewish people in light of the horror and apocalypse of the Shoah, in which they were violently confronted with the reality they could not escape being nationalized as Jewish people, could not trust they could truly assimilate into any other population, and would benefit from a place of refuge and a base from which they could defend themselves. And it was Christian Zionists, first in Britain and then in America, who provided political muscle to make it happen.

All things Zionism adapt after 1948 and the creation of the State of Israel. The author chronicles the changes: Christian Zionism shifts from mainline Protestantism to Evangelical groups and now particularly Pentecostal/renewalist groups. The State of Israel actively encourages Christian Zionism and has been successful at tempering the proselytization impulse/impetus which marked Christian Zionism. Christian Zionism is no longer only among dispensational premillennialists; I would argue, however, that the eschatological expectations of any historical premillennialist or postmillennialist Christian Zionists today relative to Israel do bear the marks of dispensational premillenialist influence, because not for nothing did few historical premillennialist or postmillennialist believers before the popularity of dispensational premillenialism have any expectations for a pre-eschatological Zionism.

The author also described the anti-Zionist theological, doctrinal, and eschatological positions prevalent today as well as the major players in modern Christian Zionism.

It’s a long, drawn out story. But what should really give pause for thinking is how much more enthusiasm there was for Zionism among Christians than Jewish people for many years, and therefore to wonder how much of Christian Zionism is about the Christians and their self-understanding versus anything to do with actual Jewish people. One may not have originally connected the development of Christian Zionism from the chosen people theology of the Puritans, but such shows yet another misdirected and misbegotten result of that misguided aspect of Puritan theology.

But if you ever wanted to know how it would be possible for so many Christians to entirely miss the script laid out by Jesus and the Apostles, this book can provide some enlightenment and understanding.

[Bob · Rating 4 out of 5]

Summary: An account of the understanding of the Jewish people’s claim to their ancient homeland throughout history, and particularly since the Reformation, focusing on Great Britain and the United States.

The idea of the claim of the Jewish people to their ancient homeland has not always been held (at least prior to return of the Messiah), either among the Jews or among Christians. This work traces the history of this idea and the various movements, both Jewish and Christian, and both theological and political that have given rise to Christian Zionism in its modern expressions.

Ronald M. Lewis begins with offering his definition of the contentious term, “Christian Zionism”:

[A] Christian movement which holds to the belief that the Jewish people have a biblically mandated claim to their ancient homeland in the Middle East.

He notes that for many in history, this has implied a Jewish return but not necessarily a Jewish state.

With that he traces that history, beginning briefly with the period of the early church to the Reformation. For much of this period, the church was characterized by anti-Jewish attitudes, even blaming the loss of the land on the crucifixion of Jesus. While Jerusalem and the Holy Land was an object of the Crusades, it was not for the purpose of restoring the Jewish people to this land.

The change began with the Reformation and the bulk of this book treats the history from the Reformation to the present, particularly beginning with Calvin’s Geneva. It was here that the idea of the Restoration began among the theologians that followed Calvin, distinguishing the Protestants from Catholics, first with the idea of spiritual restoration of the Jews, a mass conversion at some future point, and second of a return to their homeland, seeing in this the fulfillment of Old Testament prophecy. As the Calvinist movement spread to England, so did these ideas, particularly in the form of seeing England as a chosen nation tasked with protecting and restoring the Jewish people. Meanwhile, German pietism under Philip Spener emphasized Jewish evangelism. These movements would shape the future of Christian Zionism in both Great Britain and America. In America, here as in so many things Jonathan Edwards played a major role, not only in anticipating a great future conversion of the Jews but in the restoration of the people to the land, aided by American political agency.

Subsequent chapters trace the turns these efforts to convert, protect and restore the Jews took in both England and the US, culminating in the Balfour Declaration, British control of Palestine following World War 1 and the migration of Jews to the land and parallel movements in the U.S. and the shifts that occurred from postmillenial to premillenial to charismatic theological support over the years. Lewis describes the various organizations supporting the return of Jews to the land, and later on, support of the Jewish state. He traces these organizations and movements down to the present day and the growth of these into a global movement.

There were several things I appreciated about this work, beginning with the fact that it was highly readable, even as Lewis negotiates the various theological positions, Christian Zionist efforts, and figures on both sides of the Atlantic. Second, I appreciated the fact that this was a descriptive work and not a piece of advocacy. No matter where one stands on the question of Jews and the land, this is a work that may be read with profit.

In addition, Lewis gives the lie to the exclusive association of Christian Zionism with premillenial dispensationalism. In fact, J.N. Darby rejected the idea of the return of the Jews to the land prior to Christ’s coming. He shows how Christian Zionism was adapted to postmillenialism, historic premillenialism, and eventually with pre-millenial dispensationalism theological persuasions, and even to pentecostalism.

He also chronicles the realization of secular leaders of the state of Israel of how important Christian Zionist support was to the Jewish state and Lewis traces how they made the most of Christian tourism to strengthen that support. Lewis draws the arc from Christian ministry efforts to political advocacy.

The book ends on an important question being faced at the present time of the place of conversionist efforts as part of seeking the blessing of the Jews. He notes the growth of a dual covenant theology that turns away from evangelistic efforts and Paul’s efforts to offer the gospel “to the Jews first.” Instead, it advocates love, esteem, and blessing that respects Jews distinctive covenant relationship with God. The dilemma for some is one of cultural insensitivity and offensiveness versus biblical faithfulness. True to the intent of the book, Lewis does not offer an answer but notes the trends that raise the question.

This history is valuable in understanding how we’ve gotten to where we are with Christian Zionism, from the justice issues relating to displaced Palestinians, to ways theology contributes to Christian Zionism as well as how historical events have shaped theology, and how religious and political efforts have intermingled, particularly in both Great Britain and the United States.

____________________________

Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.

[Stuart · Rating 5 out of 5]

I used to read extensively on Christian Theology, so many topics here were familiar to me, and some individuals mentioned were just one step removed from my social circle in the 20th-century Christian network. I didn’t realize how intriguing this would be.

Nowadays, I view such books as explorations of the development of memes that constitute Christianity and its various sects.

What was fascinating to discover was that in Judaism, returning to the land of Palestine was discouraged, under the belief that Jews would be gathered there upon the Messiah’s arrival. This notion is still strongly held by some American Jews.

Furthermore, antisemitism was historically prevalent in Europe, but subtle shifts in Christian theology altered the mainstream Christian view. Jews were now seen as needing evangelization or conversion before the Second Coming of the Christian Messiah, and were to be assisted in returning to their ancient homeland.

The Book of Revelation has been highly influential. The Catholic interpretation views it as a coded text to inspire and support persecuted Christians in ancient Rome. However, those who subscribe to the literal truth of scripture see it as a blueprint for the future.

Additionally, the concepts of nationhood, race, and being a chosen people (whether Jews or emerging U.S. Christians) coalesced in the ‘memplex’ (a collection of memes) known as Christian Zionism. This evangelical movement, characterized by its anti-Catholic and anti-Muslim stances, fervently supports the return of Jewish people to Israel. This belief in the inevitable progress of history became a fundamental principle deeply embedded in U.S. politics, even influencing a fervent Christian Zionist to become Vice President of the U.S.

While I was familiar with much of the story this book narrates, I had never connected the dots on how the doctrine/meme of the Christian notion of gathering Jews back to Palestine emerged.

If you find this topic intriguing, it presents a fascinating story and a different lens through which to view 20th-century history. As a catalog of memetic thought, it’s remarkable how something as simple as including notes with the Bible text in the 1560s spawned numerous ideas and significantly altered historical trajectories.

[Greg Grunau · Rating 4 out of 5]

It was a pleasure to hear Lewis' perspective on this challenging issue. This is a somewhat academic read, but still very readable. I wanted to know more about the "why" of this topic - why do some evangelical Christians feel so strongly that the modern day state of Israel is a fulfillment of biblical prophecy, and a continuation of the Old Testament people of Israel - and so requiring our unwavering support? What about the Palestinian people (Muslims, Christians, etc.) - don't they also have a right to the land of Palestine to some degree?

Lewis answered my questions quite fully, showing how this view of Jews needing to return to Palestine and set up a modern state again is a relatively new view since the late 19th century, although there are seed ideas stretching back to the late 16th century. Lewis also brings in several current leaders' views, and even shares how some Christian Zionists are starting to express concern for the non-Jewish residents of Palestine - that their needs and rights must be considered as well. And finally, Lewis shares a very brief counter-view of several Christian theologians and authors that don't agree with Christian Zionism.

I knew Don when he was a prof at Regent, and a more genuine, gentle person you can hardly find! It's sad that he has recently passed away. I'm so glad he left us some of his insights and wisdom in his books!

[Matthew · Rating 5 out of 5]

This is an excellent study on the history of Christian Zionism. Lewis highlighting that it is not simply a dispensational idea but one that arose as far back as the 17th century in England is helpful. There was a definite development and evolution of the idea that has come to so define American evangelicalism, and thus American politics.

Some things I learned:
- Originally, Zionism was primarily a Christian phenomenon. Most Jews took issue with the idea.
- It was secular Jews who were initially the most in favor of establishing a Jewish homeland. Many Orthodox Jews considered the establishment of the state to be illegitimate due to the way it was accomplished.
- The idea of the Jews as a nation rather than a people was influential in the rise of Zionism.
- J N Darby was not a Zionist, and the later activist Zionism that characterized later dispensationalists was not present in the earliest dispensationalists.
- William Blackstone is considered the be a father of Zionism.
- Israel has actively courted the support of Christian Zionists.
- Messianic Judaism is a relatively recent phenomenon with roots in the charismatic movement.

I would highly recommend this book to understand how evangelical theology has developed an almost unwavering and unquestioning support of the modern state of Israel.

[عبد الله القصير · Rating 4 out of 5]

لطالما ما تعجبت من الدعم الأمريكي الشرس للإسرائيليين والذي في بعض الأحيان ترى أن الرئيس الأمريكي مجبر على هذا الدعم بحكم قوة اللوبي الصهيوني الأمريكي وكنت اعتقد أن الصهاينة المسيحيين لم يأتوا إلا قريبا وأن دعمهم للصهاينة اليهود جاء مع موجة التدين التي أثرت على الولايات المتحدة الأمريكية بنهاية القرن الماضي. هذا الكتاب يتتبع تغير نظرة بعض المسيحيين لليهود من الثورة البروتستانتية إلى وقتنا الحاضر وكيف تغيرت نظرة المسيحيين لليهود من نظرة عدوانية تسببت بمذابح وعذابات لليهود الأوروبيين إلى نظرة أخوية ثم تطورت عند البروتستانت البريطانيين أولا ثم الأمريكان إلى ايمان جازم بحق اليهود بوطن قومي. هذا الحق جاء بإعادة تفسيرهم للتوراة والأنجيل ليقود لحق اليهود بوطن لهم بفلسطين كمقدمة لنزول المسيح مرة أخرى.
الكتاب يفصل في كل هذا ويتتبع تغير الأفكار بين المسيحيين على طول تاريخهم حتى وصولنا للوقت الحاضر وسيطرت المسيحيين الأنجيليين على حكومة ترمب عن طريق نائبه بينس. وفي الفصل الأخير يناقش الآراء الجديدة من بعض الأنجليين الذين بدأوا يعترضون على توجهات المسيحيين الصهاينة وتفسيراتهم للنبوءات التوراتية.
مشكلتي مع الكتاب في كثرة الأسماء والشخصيات التي يناقشها المؤلف والتي لمعرفتي السطحي بهذا الموضوع جعلتني أضيع بينها ولكن هذا لا يقلل من جودة الكتاب ولا من قيمة المؤلف.

[Andrew · Rating 4 out of 5]

(The great audiobook binge of 2025 continues, in which I listen to a number of books from my reading list which I probably wouldn't have otherwise got round to buying and reading, if not for a three-month subscription special offer - although this one wasn't on my existing list, I came across it while browsing the platform.)

Donald M Lewis (Regent College) presents a very useful overview of a phenomenon within the wider Christian church that eventually had (and has) a significant historical and geopolitical impact.

Lewis maps the trajectory of Christian Zionist thought from Puritanism, Evangelicalism, the Brethren movement and into Pentecostalism, and geographically from Britain, to America and then around the world. There's a wealth of source material here, covering various stripes of Christianity, Jewish thinkers and some Arab thinkers.

Lewis sets out to write a non-polemical treatment (ie one that doesn't press, argue for or favour a particular ideological point of view), and from my observation, he seems largely to have accomplished that aim. Which is refreshing.

The book was published in 2021, so is fairly up to date, but it would be interesting what bearing the current horrendous situation might have had on the later material. Sadly, Lewis himself won't be able to undertake that update, as he passed away a few months after publication.

One chapter towards the end was particularly fascinating to me. It majored on Derek Prince, and to a lesser extent David Pawson, mentioning the impact that audio cassettes of their teaching had on the Renewalist (ie pentecostal-charismatic) world with regard to ideas about Israel and the Church.

Mum used to get these tapes (among others, including by such people as Art Katz - 'household names' of my early childhood) from a mail order tape library called Inspirational Tapes, and listen to them while doing the ironing.

She'd put them on the stereo, and I'd say, "Oh no, not a talking tape." The only type of cassette I liked less as a six or seven year old was an album by a Christian music group she listened to called 'The Fisher Folk' (but I suspect that latter opinion might have been informed by the musical tastes of my brothers, who were 10 and 12 years older than me, and who were definitely not into The Fisher Folk).

Anyway, when it came to Mum's selection of a 'talking tape', I would have much preferred to have listened to 'Nathaniel the Grublet', but I suppose there's only so many times you can listen to that while doing the ironing. When I think about it, what Mum was doing was the 1980s version of listening to a podcast, or indeed an audiobook (as I did today while dusting the cobwebs, if not doing the ironing).

In my early teenage years, when I was living in a caravan with my parents at Bible College in the early 90s, our alarm each morning was the theme tune for Derek Prince's daily radio programme. The remembrance of that tune still elicits a dropping of the stomach due to its being the signal of the beginning of another day I'd have to spend at school.

These personal anecdotes (amongst many others I could tell) are all to say that Christian Zionism was part of the general day-to-day religious milieu of my early years (along with all its 'end times' concerns), and so it was interesting to dig into the history and wider context of how that came to be.

By the way, 'short' equals 13hr 13min. But this is, I think, an important book - well worth a read (or listen, ironing optional) if your background is similar to mine, or if you have an interest in the issues (past and present) of Israel-Palestine.

[Joel Wentz · Rating 4 out of 5]

This book is aimed at a very, very specific audience and interest, but for that purpose, it's pretty outstanding. Lewis provides a succinct and readable (though a bit dry at points) overview of how Christians throughout history have approached a theological understanding of the Jewish people and the "Promised Land." Lewis does provide some brief chapters on the early centuries of Christianity, but the focus of the book is primarily on the post-Reformation era, with even more focus placed on events since the late 1800s.

I genuinely learned a ton while reading through this, especially the role of Britain, and the Puritans, in forming a "Christian Zionist" way of thinking. My grasp of America's role in the unfolding of Zionism is also deeply enriched, as well as my understanding of the complicated and nuanced perspectives within the Christian community, and most particularly, the way that a sort of Christian Zionism has been "exported" around the world in our global age. It's really fascinating, and for those looking to learn more about the historical roots of the ongoing tension and conflict in Israel-Palestine today, this is an excellent resource. Highly recommended.

[James · Rating 5 out of 5]

Recent current events have propelled me to learn more about the context of the Israel/Palestinian conflict. This was written by my Church history professor in seminary, and it provides a very thorough understanding of Christian Zionism. Lewis is a historian and is not arguing for or against Zionism here but is traces its development.

What I really appreciated was the way that Lewis notes how the development of Zionism sprang from Restorationist theologies in post-Reformation Protestantism, and while Zionism was in some sense motivated by love for and appreciation of the Jews, there is a mix of antisemitism that was part and parcel of the theology of many Christian Zionists. Lots to chew on here.

[Rhian · Rating 4 out of 5]

I’ve often thought that nothing in this world is more confusing to me, personally, than the intricacies of theology - and this book confirmed that for me.

Despite that, I learnt so much regarding the theological basis for Christian Zionism and the importance of Christian Zionist support in the creation of the state of Israel through this text. I found it to be relatively accessible, considering my complete lack of understanding surrounding the topic.

If you’re looking to understand a) What a Christian Zionist is b) What is the basis of their belief system and c) How this relates to the creation of the state of Israel - I would recommend this book.

[Thomas · Rating 5 out of 5]

Excellent history of the phenomenon of Christian Zionism worth reading for anyone interested in how Christians have seen allegiance to the ethnicity, people, and nation of Israel, or some combination of the three, as relevant to (1) their own spiritual well-being; (2) the acceleration of the end of time; (3) the blessing and promotion of the nation-state aligned with Israel, among other items. The entanglement of pro-Israel sentiments with these and other theological, political, and ethical impulses is one of the strangest and most fascinating stories in church history.

[Josiah Richardson · Rating 4 out of 5]

As a history, this was really good. Lewis from the jump wants to convince the reader that Christian Zionism is not a movement borne out of Dispensationalism and is far more political than we might believe. While I still disagree over the extent that Dispensationalism clearly had with the Christian Zionist movement, Lewis’ work here made me reconsider the complexity of the whole timeline. Really interesting.

[Simon Field · Rating 5 out of 5]

Excellent. Demonstrates that Christian Zionism is modern existing only from the 16 century.

[Sherif Gerges · Rating 5 out of 5]

Highly recommended. A history of Zionism and Christianity that combines the best elements of brevity (always a good thing), rigorous history and mostly readable. Lewis presents a new, succinct, and revisionist history that traces the roots of modern evangelical Christianity's affinity to zionism, to its early foundations during the Restorationist movement in the Reformation era, rather than the commonly accepted narrative linking its origins to the 19th century and the influence of John Nelson Darby and dispensationalism.

According to Lewis, various Christian sects held differing views regarding the treatment of Jews within the bosom of Christendom. While some entertained the idea of returning Jews to their ancestral land, there is no evidence of the now embraced the concept of establishing a Jewish nation. In fact, reconciling the emergence of Christian Zionism with earlier Christian doctrines, such as the "doctrine of contempt," proves challenging. Even the early Church Fathers, including Augustine of Hippo and Origen, largely endorsed the notion that Jews should be protected, as they were considered essential to the Christian faith and served as evidence of God's forgiveness. However, this protection did not extend to allowing Jews to return to Israel, as their exile was viewed as divine punishment for their deicide.

However, starting at the end of the 15th century, a significant shift in Christian attitudes towards Jews can be observed, driven by several key factors. First, the rise in literacy rates and the influence of certain Christian groups, particularly English Restorationists, contributed to the development of philo-Semitic views. Second, the millennialist Puritan movement, largely Protestant and rooted in the New England colonies, included strong advocates for the national restoration of the Jews to Israel, with prominent figures such as Increase Mather and Jonathan Edwards. While these proponents of dispensationalism grounded their beliefs in biblical teachings, they also sympathized with the concept of a Jewish nation-state, reflecting the broader Hegelian influences of nationhood in that historical period. Notably, it was this Restorationist ideology that ultimately evolved into Zionism and explains why Christianity undertook this metamorphoses within England and America, and not European or Middle Eastern Christianity.

Altogether, a great introduction though it includes a plethora of theological terms that might have benefited from a more concise explanation, perhaps in the form of a glossary or brief section. Despite this, I remain in awe by the labyrinth of relationships and eschatological interpretations that emerged to shape vested interests and interactions between Protestants and Jews. The complexity of these dynamics is both fascinating and challenging to navigate.