The Intertwining And Interdependency Of Christian And .
1The Intertwining and Interdependencyof Christian and Jewish Zionismfrom the Reformation to the Balfour DeclarationIntroductionThe need for the studyFor the last century, a number of excellent histories of either Christian or JewishZionism have been written. Numerous biographies of the major players, as well asin depth analyses of specific events. Until recently all of these focused on theseevents as either Christian histories, with little or no reference to Jewish events, orJewish histories with little or no reference to Christian Zionism or BritishRestorationism.Recently, Shalom Goldberg’s excellent Zeal for Zion: Christians, Jews, and theIdea of the Promised Land, has brought out the interdependency of these twotrends. Goldberg notes in his introduction that some Jewish scholars have gone sofar as to completely minimize non-Jewish influence. He quotes historian EvyatarFriesel’s 2006 essay, “Zionism and Jewish Nationalism”:The author is aware of the historical interest in certain non-Jewishquarters, especially in nineteenth-century England, toward the restorationof the Jews to the Holy Land. An examination—admittedly not systematicenough—regarding the relationship between these ideas and theemergence of Zionism suggests only a very marginal and indirectinfluence.1In contrast, Goldman quotes Richard Popkin, historian of ideas who wrote in theearly 1990s, “Much of Zionism has its roots in Christian rather than Jewishdoctrine.”Goldman attributes Christian Zionism to the literal, historical hermeneutic ofevangelicals in contrast to the non-literal hermeneutic of the Rabbis or Orthodoxor Catholic Churches.As I began my studies of the history of Zionism and then the history of ChristianZionism I observed patterns and relationships between the two not brought out inmany studies. For my personal benefit I began to merge the chronologies of thetwo movements. The result revealed a remarkable pattern of interdependency andinterconnectedness that went far beyond anything that could be contrived by man.1 Shalom Goldberg, Zeal for Zion: Christians, Jews, and the Idea of the Promised Land, Chapel Hill:University ofNorth Carolina Press, 2009, 18.
22In recent years some voices have been raised claiming that there is nothingparticularly significant about the present Jewish State. This is just another event ofhistory, with no prophetic or biblical significance. From such people we hear theclaim that the influence of Christians on the rise of Israel was shaped by theirfuturistic eschatology and what we are witnessing is nothing more than selffulfilling prophecies.2 The error of this view is exposed when we examine thedetails of history. First, because those most influential in the rise of ChristianZionism held to many different eschatological views. And second, because thehistory spans three centuries, with no one nation, religious denomination, orpolitical philosophy dominant.In retrospect, we see that political acts and policy decisions in disparate countries“coincidentally” correspond to a religious shift in a Christian group in one placeor a Jewish publication in another, which over time brought about theestablishment of the first Jewish State in 2,000 years.The Purpose of the StudyThis study is designed to show that the rise of Zionism, the impact of Zionism,and the reestablishment of the Jewish State could not possibly be an accident ofhistory. This outline will enable us to see how utterly impossible it would be forone group to have brought about the rise of modern Israel. For centuries, since theBar Kochba revolt of AD 135, there have been numerous attempts by one groupor another to accomplish this dream. But in the timing of God, using a host ofpeople in different nations, Christians, Jews, and pagan politicians, God broughtabout in His timing, a new Jewish State in 1948.1AThe Birth of an Idea—British Restorationism, Europe and the Jews (from theProtestant Reformation to 1800)1BEngland (1066-1290): The Growth of Anti-Semitism and the Expulsion of theJews.1CWilliam the Conqueror encouraged Jewish merchants and artisans in N.France to move to England. Jews came from there and Germany, Italy andSpain to escape the anti-Semitism there.2CJewish Communities were established in London, York, Bristol,Canterbury and other key cities. They lived in segregated areas.3CJews were the bankers and money lenders since usury was prohibited bythe Roman Catholic church. However, the king taxed Jewish bankersheavily.2 Jane Lampman, “Mixing prophecy and politics,” Christian Science Monitor (July 7, 2004), Internet editionaccessed July 14, 2004.
332B4CSome persecution existed. The first blood libel charge was brought againstJews in Norwich, 1144 which inspired several anti-Jewish riots.5CThe Third Crusade brought increased anti-Semitism in England.Following the death of Henry II, who protected the Jews, a riot in York ledto the massacre of the Jews there. Richard I found out about this a daylater and ordered the Jews protected. Then when he left for the Crusades,the riots broke out again.6CAnti-Semitism increased in England until finally on the 9th of Av(anniversary of the destruction of Jerusalem in AD 70) in 1290, Edward I,expelled the Jews; 16,000 left.The Protestant Reformation:1CThe return of the Jews was illegal, but began with a fewMarranos/conversos under Henry VIII. It was not until Oliver Cromwell in1655 that Jews were tacitly allowed back into the land. Readmission wasslow and by 1690 there were only 400 Jews in England.2CThe flourishing of millennialism and a belief in a future return of the Jewsto their land often go hand-and-hand. This transition became evident asthe second generation Reformers begin to fade. [To date, I have not beenable to identify any first generation reformers who supported therestoration of the Jews to Israel. Such views arrived only in the postreformation era. However, the Reformation in many ways prepared theway for the later rise of Christian Zionist views.Michael Pragai:“The growing importance of the English Bible was a concomitantof the spreading Reformation, and it is true to say that theReformation would never have taken hold had the Bible notreplaced the Pope as the ultimate spiritual authority. With the Bibleas its tool, the Reformation returned to the geographic origins ofChristianity in Palestine. It thereby gradually diminished theauthority of Rome.”33CThe Importance of the BibleThe Reformation emphasis on the sole authority of the Bible, coupled witha gradual consistent application of a literal, historical, grammatical3 Pragai, Michael, Faith and Fulfilment: Christians and the Return to the Promised Land (Valentine,Mitchell:London, 1985), 10.
44hermeneutic laid the foundation for a literal interpretation of the termIsrael.4CThe Impact of the Reformation1DThe importance of the Old TestamentEnglish Puritans became infatuated with the Old Testament Jewishculture: “Starting with the Puritan ascendancy,” notes BarbaraTuchman, “the movement among the English for the return of theJews to Palestine began.” Why the Puritan? Puritans were not justdissenters, they were a Protestant sect that valued the OldTestament to an unprecedented degree in their day.Barbara Tuchman:They began to feel for the Old Testament a preference thatshowed itself in all their sentiments and habits. They paid arespect to the Hebrew language that they refused to thelanguage of their Gospels and of the epistles of Paul.[quoting Macauley] “They baptized their children by thenames not of Christian saints but of Hebrew patriarchs andwarriors. They turned the weekly festival by which thechurch had from primitive times commemorated theresurrection of her Lord, into the Jewish Sabbath. Theysought for precedents to guide their ordinary conduct in thebooks of Judges and Kings.”42DThis influence derived from six sources:1.The resurrection of the study of the Hebrew language.2.Translation of the Bible into English3.A love for Old Testament stories4.The Puritans developed Judeo-Christian thought to newlevel.“But it was the increasing Hebraism of English thought , asrepresented by the Puritan movement, which chieflyattracted the Jews When the Commonwealth, with itspronounced Judaical tendencies emerged from thismovement, the Jews could not fail to be impressed.54 Barbara Tuchman, Bible and Sword, (Ballantine, New York, 1956), 125.
555.The return of premillennialism6.Under the tyranny of the Stuart monarchy, the Puritansidentified with enslaved Israel and compared their strugglesand persecution with those of ancient Israel.As the Puritans read Romans 9-11 they discovered God’sfaithfulness to Israel and joined this together with thepromises of restoration in the Old Testament.3D3B“The Reformation in England first turned Jewish eyes towards theland from which they had been so long excluded.” Wolfe,Manassseh ben Israel, xv.The Birth of British Restorationism1CA Protestant shift toward restoration prepared the English soil for a) areturn of Jews to England, and b) the restoration of the Jewish people totheir historic homeland.If the Puritans had not laid this foundation in England, there would havebeen no shift in policy toward a Jewish return to England, and nodevelopment of an ideal of restoring the Jewish people to their historichomeland.1DLabor Pains: Early recognition of a future restoration of Jews totheir historic homeland in Palestine.1EFrancis Kett (d. 1589)B.A. (1569) and M.A. (1573) degrees from Cambridge1585The Glorious and Beautiful Garland of MansGlorification Containing the Godly Misterie ofHeavenly Jerusalem.1588Edmund Scambler, bishop at Norwich broughtcharges of heresy against Kett.1589, Jan 14, Kett was burned alive in the castle ditch atNorwich.5 Wolf, Menasseh ben Israel, xv
66Kett clearly espoused a restoration of the Jewish people totheir historic homeland.The Lord, mindful of his promise to Jacob, said: Iwill root Jacob againe and Israel shall be greene andbeare flowers, and fill the whole world with herfruit, then shall the desert and wilderness rejoice,and the wasted groundes flourish like a lilies.AlsoWho[God] whall bring redemption to the captive,and restore Israel and set up his honour in Iuda, andin Davids stoole, that all nations shall honour him:yea kings and princes shall arise and worship thisholy one of Israel.His views on the restoration of Israel were clearly part ofthe reason for his execution. At that time Kett’s opponentsclaimed he was also an Arian, along with a number of otherheresies including universalism, anti-trintarianism, and thatChrist and his apostles were currently in Judea gatheringtogether his church.Douglas Culver, in Albion and Ariel, argues that all the“cardinal points of biblical orthodoxy” are present in Kett’sGlorious and Beautiful Garland.6In contrast, Robert O. Smith argues that Kett’s views ofIsrael were only a small part of his condemnation.7 Smithargues that Kett was orthodox when he wrote Glorious andBeautiful Garland, but subsequently slipped into numerousheresies.Nevertheless, Kett’s contribution is that he is the first towrite of a future restoration of the Jewish people to theirhistoric homeland.2EThomas Draxe (d. 1618)Cambridge educated6 Douglas Culver, Albion and Ariel (Peter Lang: New York, 1995), 727 Robert O. Oliver, More Desired Than Our Own Salvation (Oxford: New York, 2013), 66.
771608- The Generall Signs and Forerunners of ChristsComing to Judgement1608The Worlds Resurrection, Or the Generall Callingof the Jewes, a familiary Commentary upon theeleventh chapter of Saint Paul to the Romaines,according to the sense of Scripture.Argued that an eartly restoration of the Jews must happenfor God’s majesty and glory were at stake. Draxe expectedthe conversion of the Jewish nation to Christ was imminent.His view of a future restoration is still anchored within aCovenant theology framework.3EThomas Brightman (1562-1607)1611Apocalypsis ApocalypseosHis eschatology is clearly historicist, and his interpretationof much of Revelation still too allegorical, but he clearlyaffirms a future restoration of the Jews to the land. Heargues that the destruction of Rome would remove the finalblock to Jewish conversion. Once Rome is overthrown andthe Antichrist removed then the Jews will convert toChristianityWhat, shall they returne to Ierusalem againe? Thereis nothing more certain, the Prophets doe everywhere directly confirme it and beate upon it.4EJoseph Mede (1586-1638)Professof of Greek at Cambridge. Prodigious writer andone of the most distinguished biblical scholars of hisgeneration.Key of the Revelation. Extremely influential in the comingdecades.“We need not be afraid to aver and maintain, that one daythey shall come to Jerusalem again; be Kings & chiefMonarchs of the Earth; sway & govern all, for the glory ofChrist; that shall shine amongst them. (Letter dated Apr 71621)88 Cited in Culver, Albion, 136-137.
885EGiles Fletcher (1549–1611), a fellow at King’s College,Cambridge, Queen Elizabeth’s ambassador to Russia, anda student of Thomas Brightman wrote a work advocatingRestorationism. Fletcher’s book, Israel Redux: or theRestauration of Israel; or the Restauration of Israelexhibited in two short treatises (shortened title) waspublished posthumously by the Puritan divine Samuel Leein 1677. Fletcher cites a letter in his book from 1606 as heargues for the return of the Jews to their land. Fletcherrepeatedly taught the “certainty of their return in God’s duetime.”6ESir Henry Finch (1558-1625)1621, wrote The World’s Resurrection or The Calling of theJewes. A Present to Judah & the Children of Israel thatIoyned with Him, & to Ioseph (that valiant tribe ofEphraim) & all the House of Israel that Ioyned with Him.Finch, at the time of the publication of his book was amember of Parliament & the most highly respected legalscholar in England at the time.1FIn the preface, written in Hebrew, he called on theJews to assert their national existence in Palestine.2FHe called on all Christian rulers to do homage to theJewish nation.3FKing James I put the publisher in prison.King James of England was offended by Finch’sstatement that all nations would become subservientto national Israel at the time of her restoration.Finch and his publisher were quickly arrested whenhis book was released by the High Commissioner (acreation of King James), and examined. Finch wasstriped of his status and possessions and then died afew years later. The doctrine of the restoration ofthe Jews continued to be expounded in England,evolving according to the insight of each exponent,and finally playing a role in Christian Zionisticactivities in the latter part of the nineteenth and inthe first of the twentieth centuries.
994F7EOther key Protestants were John Milton, JohnBunyan, Roger Williams, John Sadler and OliverCromwellConclusionThe restoration of a literal interpretation of all Scripture,including prophecy led to a literal interpretation of Israel,which in turn led to a belief in the future restoration of theJewish people to their historic homeland. Though not allwho supported this were premillennial, many did take thatview. The result was a polarization with the Anglicanestablishment which continued to assert a strict censorshipagainst those of restorationist and millennial beliefs.Smith observes that the distractions of the civil conflictduring the time of the Long Parliament of1640, led to abreakdown in the censorship which allowed for thepublication of restorationist and millennial bookspreviously considered seditious and illegal wererepublished and became quite popular. Brightman andMede became quite influential.9Smith writes,As Christopher Hill has observed, it was a “shrewdpolicy to authorize publication of scholarly worksdiscussing the coming millennium, sinceParliament’s case against a Divine Right monarchycould be legitimated only by appealing to the higherauthority of God.” The result of this officialreversal, he continues, was the “spread of popularmillenarian doctrines in England like fire along awell-laid trail of powder.” Although Judeo-centricthought does not depend on millenarianeschatology, the broad distribution of millenarianhermeneutics after 1640 provided vision andvocation to English Puritans working to rid Albionof papal corruption.10Without this understanding of God’s plan for a future returnof Israel to the land, neither Cromwell nor the Parliament9 Robert O. Smith, More Desired, 98.10 Smith, 99.
1010would have been receptive to the petitions to allow theJews to return to England.2CThe Restoration of the Jews to England: Rabbi Manasseh ben Israeland the Cartwrights.1DBackground to the Jewish situation in England.1E1492: The expulsion of the Jews from Spain by Ferdinandand Isabella.During the Spanish Inquisition Jews who underwent aconversion, but remained crypto-Jews, were calledMarranos, or conversos.11The thousands of Jews who left founded colonies all overthe Mediterranean, going as far as Mesopotamia, India,South America, throughout Europe, even into Russia.Marranos founded the synagogues of Amsterdam,Hamburg, and Antwerp. During this time a number ofMarranos also immigrated illegally to England, establishingsecret settlements in London, Dover, and York.2EThe development of the ideals of Religious Liberty wasintertwined with the desire to bring the Jews back toEngland.Leonard Busher, “Religious Peace, or a Plea for Liberty ofConscience,” 1614, demanded extending religious liberty tothe Jews.123E.Roger WilliamsFounded Providence Plantation on the principle ofunrestricted liberty of conscience.“Bloody Tenent of Persecution” pleaded for extendingreligious liberty to the Jews.4E.Timeline11 For two centuries the Marranos simulated an embrace of Christianity, but maintained a secret allegiance toJudaism. During this time, numerous Marranos emigrated throughout Europe and became the foundation for themodern Anglo-Jewish community. Lucien Wolf, ed. Manasseh ben Israel’s Mission to Oliver Cromwell, CambridgeUniversity Press: New York, xii-xiii.12 Wolf, xviii.
11111640The rediscovery of Brightman and Mede by Puritantheologians.1642Radical premillennialist Robert Maton (1606/07, d.,ca. 1646) published Israel’s Redemption. Followingthe hermeneutic and logic similar to Finch andMede, he argued for a personal return of Jesus toestablish a literal kingdom in Israel and to reignfrom Jerusalem. He “directly foreshadows earlytwentieth-century dispensationalist discourse.”13Maton, Israel will find “the redemption not onelyof their soules by the profession of the Gospel,but consequently of their bodies too, from theirgeneral captivitie to the repossessing of theircountry, by a miraculous deliverance.”141644Brightman’s commentary on Song of Solomonrepublished openly. In this he argued that the returnof the Shunamite woman symbolized the futureturning of the Jews to Christianity.1644R. Williams (ca. 1604-1683) published The BloudyTenent of Persecution, arguing for toleration for allviews and perspectives, including Jews, Moslems,and Pagans. However, he did not subscribe to arestorationist view and rejected the Judeo-centric,pre-millennial prophetic interpretation developingamong the Puritans.Williams exemplifies the tension between therestoriationists and those advocating religiousliberty.1646Busher’s tract reprinted1647Hugh Peters, a Chaplain in Cromwell’s army,“Word for the Army and Two Words for theKingdom,” called for Jews to be admitted to liveand trade in England.Dec 1648 The Council of Mechanics met at Whitehall andvoted for a toleration of all religions including Jews.13 Smith, 100.14 Ibid.
1212Jan 5, 1649 Johanna Cartwright and her son Ebenezer, wereencouraged to present a petition to Lord Fairfax andthe General Council of Officers, in which theyasked that “the statute of banishment” against theJews be repealed.Jan 6, 1649 Authorization to try Charles I on charges oftreason put the Cartwright petition on hold.2DJohanna Cartwright [Cartenright] and her son Ebenezer petitionLord Fairfax and the General Council of Officers. Their rationale isbuilt on expectations of Jewish conversion, England’s nationalmission, and the return of the Jews to the historic nationalhomeland. by discourse with them, and serious perusal of theProphets, both they and we find, that the time heralldraweth night; whereby they together with us, shall come toknow the Emanuell, the Lord of life, light, and glory; evenas we are now known of him, and that this Nation ofEngland, with the inhabitants of the Nerther-lands, shall bethe first and readiest to transport Izrells Sons & Daughtersin their Ships to the Land promised to their fore-Fathers,Abraham, Isaac, and Jacob, for an everlasting inheritance.[emphasis added]151EThe petition was favorably accepted with the promise ofquick consideration.The acceptability of the Cartwright petition was groundedon a shared literal hermeneutic with the Council.15 Smith, More Desired, 96.2EJanuary 6, 1649, the next day, the House of Commonsappointed a High Court of Justice under Fairfax to try KingCharles I. On January 30, Charles I was executed.Subsequently the leaders of the government began to slowdown their transformation of England.3EThe issue: an official act of toleration and restoration of theJews also implied an unrestricted liberty of conscience.Such liberty would not only legitimize the Jewish religion,but also the numerous radical protestant sects which werenot acceptable to the established church.
13134EThe result:The petition was shelved and postponed. In the aftermath auniquely English solution developed which gave tacitapproval to the return of the Jews without making it officialpolicy.3DMenassah ben Israel (1604-1657)1EThe son of a Marrano from Lisbon, who had suffered underthe Inquisition and fled to Amsterdam.2EMenasseh was “an indefatigable student, became a mine oflearning, an accomplished linguist, a fluent writer, and avoluble preacher.” He wrote much and published evenmore.3EHe came to believe the ten lost tribes were in America. Healso believed that the Messiah would not come until firstthe Jews were regathered to their historic homeland, whichwas to be preceded by a scattering to all the nations. Hereasoned that if the Jews were not in England, then oncethey were readmitted, the regathering could commence.4EHis belief in the identification of the American Indians asthe ten lost tribes was influenced by a prominent EnglishPuritan, John Dury, and the writings of a missionaryenthusiast, Thomas Thorowgood.Menasseh’s belief was based on a report that a Jew namedAntonio de Montezinos, or Aaron Levy, had met a race ofIndians in South America who recited the Shema andpracticed Jewish rituals and were descendants of the tribeof Reuben.5EMenasseh supported his belief from the prophecies ofDaniel and Deuteronomy that the Jews would be scatteredfrom one of the earth to the other. In Menasseh’s view, thescattering to South America was one end of the earth,England would be the other. And if the promises of Godwere to be fulfilled, he reasoned that only by readmittingthe Jews to England could the Age of the Messiah come.6E1649, February An Apology for the Honorable Nation ofthe Jews, and all the Sons of Israel, by Edward Nicholas,Gent.,
14141FSmith argues that the writer “most likely was not aChristian.” His reasons: the author is otherwiseunknown, has no mention of the eventualconversion of Jews to Christianity prior to theirreturn to the land, fails to condemn Muslims, butdoes show disdain for Roman Catholics. has anextended discourse on the identity of the Ten Tribes,and was published in a Spanish language editionalmost immediately. All of these factors takentogether, in Smith’s view, suggest a Jewish writer ofviews similar to those of Menasseh ben Israel.2FThe thesis of the Apology is that a nation musthonor and assist the Jews in their return to theirhistoric homeland in Palestine to properly love Godand enjoy His blessings.3FThe removal of Jews from England has “highlyincensed the Majesty of Jehovah” and haddetrimental effects on England’s economic life.4FThe pamphlet argues that the Jews are still God’speople:the many promises made by God by themouthes of his Prophets, for the reduction[return] of them into their own country, stillowning them for his own people, a country, Isay, still lawfully theirs, by the donation ofGod himself, and a propriety, that no Princeunder Heaven can plead the like, thepromises also setting forth the restaurationof the pure worship of God, the restitution ofall things to their primitive Estate. (cited inSmith, 105)5FThe Apology counters arguments which todaywould be classified as either replacement theology[supercessionism] or preterism.6FThe Apology also interprets the valley of dry bones(Ezek. 37) as the future return of all the tribes ofIsrael by God to the land at some future time.7FIn conclusion, the Apology warns England thatabandoning the Jews will remove them from God’s
1515favor. Further, it argues that England is called toprotect the Jews which should be their centralconcern of England’s foreign policy.7E1650- Published the “Hope of Israel,” dedicated toParliament, and expressing the idea that the ten lost tribesof Israel were inhabiting New World.The foundation for England’s reception of his thesis hadbeen laid in Edward Winslow’s 1649 The GloriousProgress of the Gospel amongst the Indians in NewEngland. Winslow argued that England’s “colonialexpansion was divinely timed to bring about themillennium through the conversion of indigenousAmericans who were Israelites.”16It is here that Menasseh argues strongly that the time forthe coming of the Messiah “doth draw near.” And thereforeit was necessary for the Jews to be readmitted to Englandso that God would then begin to restore the Jews to theirhistoric homeland.8E1651, September: Cromwell addresses the new Parliament,in the speech “he opposed the Millenarians, the Judaisersand the Leveller’s by name. It is impossible for anyonereading this speech side by side with Menasseh ben Israel’stracts to believe that the author of it had any sympathy withthe wilder motives actuating the Jewish Rabbi.”179E1652, November. Menasseh ben Israel was granted a visa tovisit England. Conflicts between England and theNetherlands prevented this.During this time Menasseh corresponded with well knownPuritan divines, John Dury and Henry Jessy.1653 Parliament debated readmission of the Jews, butwith no resolution.165416 Ibid., 10817 Wolfe, Mission, xxix.Menasseh sent his brother-in-law, Manuel MartinezDormido (David Abarbanel) to England to attemptto restart the negotiations to readmit the Jews.
16161655, December; Menasseh arrives in England for aconference at Whitehall called by Cromwell.Cromwell clearly believed in the future restorationof the Jews to their historic homeland.Wolfe writes: What was it, then, that brought thesetwo different characters so closely together? Thatthe Readmission of the Jews to England was one ofCromwell’s own schemes he was the mainspringof the whole movement, and that Menasseh was buta puppet in his hands. 18Cromwell was also as interested in the economicbenefits of a return of Jewish merchants andbankers to England.Menasseh’s address, To His Highnesse the LordProtector, fittingly emphasized the practicaleconomic benefits more that the theological oreschatological arguments.A conflict at the conference developed between themerchants and the theologians. The merchantsfeared the return of the Jews would enrich them atthe expense of the English. The theologians arguedin favor of immigration.The result: a reinterpretation of Edward I’sbanishment order of 1290 to be not a standing order,but an executive order that could be rescindedwithout Parliament’s approval. There was noofficial policy shift, but did provide a tacitpermission for the marrano’s already present toworship in a designated area. Within five years thisbackdoor admission resulted in a visible Jewishcommunity.10EApril 10, 1656 Menassah wrote:“For, for seven yeares on this behalf, I have endeavouredand solicited it, by letters and other means, without anyintervall. For I conceived that our universall dispersion wasa necessary circumstance, to be fulfilled before all that shall18 Wolfe, xxix.
1717be accomplished which the Lord hath promised to thepeople of the Jewes, concerning their restauration, and theirreturning again into their own land, according to thosewords, Dan12,7 As also, that this our scattering, by little,and little, should be amongst all people, from the one endof the earth even unto the other, as it is written Deut. 28,64:I conceived that by the end of the earth might beunderstood this Island.11EConclusionThe shift from a non-literal hermeneutic to a literalhermeneutic led to the eventual understanding of God’splan to restore the Jews to their historic national homeland.This led to the development of British restorationsim whichspread throughout British culture, in England as well as thecolonies, and began to bear it’s fruit in the early nineteenthcentury.3DRestorationism in Europe (1655-1789)In 1655, Paul Felgenhauever, wrote Good News for Israel in whichhe taught that there would be the permanent return of the Jews totheir own country eternally bestowed upon them by God throughthe unqualified promise to Abraham, Isaac and Jacob. The Dane,Holger Paulli (1644–1714) believed wholeheartedly in the JewishReturn to the Holy Land, as a condition for the Second Coming.He even lobbied the kings of Denmark, England, and France to goand conquer Palestine from the Ottomans in order that the Jewscould regain their nation.1EIsaac de la Peyrere (1594-1676)There was a similar Restorationist movement throughoutEurope where the Reformation was strongest, but on asmaller scale. There were a number of Restorationists inHolland during the time of the Puritan movement. Isaac dela Peyrere (1594–1676), who served as the FrenchAmbassador to Denmark wrote a book wh
Marranos/conversos under Henry VIII. It was not until Oliver Cromwell in 1655 that Jews were tacitly allowed back into the land. Readmission was slow and by 1690 there were only 400 Jews in England. 2C The flourishing of millennialism and a belief in a future return of the Jews to their land often go hand-and-hand. This transition became evident as
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