TALMIDIM OF YESHUA worldwide

7How beautiful on the mountains are the feet of him who brings good news, who publishes peace, who brings good news of good, who publishes salvation, who says to Zion, “Your God reigns!” 8The voice of your watchmen! they lift up the voice, together do they sing; for they shall see eye to eye, when Yahweh returns to Zion. 9Break forth into joy, sing together, youa waste places of Jerusalem; for Yahweh has comforted his people, he has redeemed Jerusalem. 10Yahweh has made bare his holy arm in the eyes of all the nations; and all the ends of the earth have seen the salvation of our God. ISA 52

Baylor University, Waco Centre for American and Jewish Studies Conference on Christian Zionism 13-16th March 2002 1. Christian Zionism in the Churches We, the undersigned Christian spiritual leaders, communicating weekly to more than 100 million Christian Americans, are proud to join together in supporting the continued sovereignty of the State of Israel over the holy city of Jerusalem. We support Israel’s efforts to reach reconciliation with its Arab neighbors, but we believe that Jerusalem or any portion of it shall not be negotiable in the peace process. Jerusalem must remain undivided as the eternal capital of the Jewish people.[1] That quote formed part of a full page advert which appeared in the New York Times in 1997 entitled, “Christians Call for a United Jerusalem”. It was signed by 10 evangelical leaders including Pat Robertson, chairman of Christian Broadcasting Network and president of the Christian Coalition; Oral Roberts, founder and chancellor of Oral Roberts University; Jerry Falwell, founder of Moral Majority; Ed McAteer, President of the Religious Roundtable; and David Allen Lewis, President of Christians United for Israel. In October 2000, a month after Ariel Sharon’s provocative visit to the Temple Mount torpedoing any deal between Barak and Arafat on the status of Jerusalem, a similar advert appeared in the New York Times, this time sponsored by Jews for Jesus. It was entitled ‘Open Letter to Evangelical Christians from Jews for Jesus.’ In it they called upon evangelicals to show support and solidarity with the State of Israel. Now is the time to stand with Israel. Dear Brothers and Sisters in Christ, our hearts are heavy as we watch the images of violence and bloodshed in the Middle East... Christian friends, "The gifts and calling of God are irrevocable" (Romans 11:29). So must our support for the survival of Israel in this dark hour be irrevocable. Now is the time for Christians to stand by Israel.[2] Why such unequivocal support by Christian leaders for the secular State of Israel? Mike Evans in his book, “Israel, America’s Key to Survival” explains. Only one nation, Israel, stands between ... terrorist aggression and the complete decline of the United States as a democratic world power... If Israel falls, the United States can no longer remain a democracy. ...Arab money is being used to control and influence major U.S. Corporations, making it economically more and more difficult for the United States to stand against world terrorism.[3] Some Christians see America as the great redeemer, her role in the world providentially and politically preordained.[4] The two nations of America and Israel are like Siamese twins, linked not only by common self interest but also by religious foundations. Together they are pitted against an evil world dominated by Communist and Islamic regimes antithetical to the values of America and Israel.[5] So, for example, in February 2002, in an interview on the Christian Broadcasting Network’s 700 Club, Pat Robertson was asked, "As for the Muslim immigrants, Pat, it makes you wonder, if they have such contempt for our foreign policy why they'd even want to live here?" Robertson replied, "I have taken issue with our esteemed president in regard to his stand in saying Islam is a peaceful religion," he said. "It's just not. And the Quran makes it very clear, if you see an infidel, you are to kill him... The fact is that our immigration policies are now so skewed to the Middle East and away from Europe that we have introduced these people into our midst and undoubtedly there are terrorist cells all over... Islam is not a peaceful religion that wants to coexist. They want to coexist until they can control, dominate and then if need be, destroy."[6] The theological perspective which Pat Robertson, Mike Evans and Jerry Falwell espouse is known as Christian Zionism. As the prodigy of Dispensationalism it probably represents the most influential movement within the evangelical and Pentecostal churches of North America today, directly impacting not only domestic politics but also foreign policy and international diplomacy. 1. Christian Zionism Defined ...any Christian who supports the Zionist aim of the sovereign State of Israel, its army, government, education etc.; but it can describe a Christian who claims to support the State of Israel for any reason.[7] Christian Zionism is born of the conviction that God has a continuing exclusive relationship with, and covenantal purpose for, the Jewish people apart from the Church and that the Jews have a divine right to possess the land of Palestine. As we shall see in our next session, this is based on an ultra-literal reading of Scripture and the conviction that Old Testament prophecies concerning Israel are being fulfilled in the contemporary State of Israel. For Christian Zionists, God’s promise to Abraham remains unconditional and eternal. To your descendants I give this land, from the river of Egypt to the great river, the Euphrates... The whole land of Canaan, where you are now an alien, I will give as an everlasting possession to you and your descendants after you; and I will be their God. (Genesis 15:18; 17:8). 2. The Historical Roots of Christian Zionism The rise of Christian Zionism as a movement can be dated to May 1809 and the founding of 'The London Society for Promoting Christianity amongst the Jews'. The less accurate description of 'London Jews' Society' (LJS) eventually proved more popular,[8]Their earliest objective was, ‘for the purpose of visiting and relieving the sick and distressed, and instructing the ignorant, especially such as are of the Jewish nation.[9] This charitable endeavour soon came to embrace a similar commitment to Jewish nationalism and restorationism. Lewis Way may be regarded as the founder of the LJS as well as the foremost exponent of restorationism and Zionism.[10] With the end of the Napoleonic Wars in 1815 he began to promote the cause of Jewish emancipation and their settlement in Palestine. Influenced by his association with Edward Irving and Joseph Wolfe, and using the pseudonym ‘Basilicus’, Way then wrote a series of speculations on the restoration of the Jews and the imminent return of Christ in the LJS journal, The Jewish Expositor, between 1820-1822.[11] Crombie makes this assessment of Way’s importance in galvanising evangelical support for Zionism. His appeal, based on the prophetic passages of scripture concerning the ingathering of exiled Israel to their homeland, established Way and the LJS as leaders in the evangelical movement that was calling for the restoration of national Israel. The restorationist movement, far from being a lunatic fringe phenomenon, embraced the very heart of the evangelical establishment and enjoyed the support of considerable numbers of the English episcopacy.[12] In 1826 Edward Irving was introduced to the views of Manuel Lacunza a Spanish Jesuit who wrote a book under the pseudonym of Juan Josafat Ben-Ezra. Claiming to be the work of a converted Jew, the book was entitled, 'The Coming of the Messiah in Glory and Majesty'. In it Lacunza interpreted all but the first three chapters of the Book of Revelation as describing apocalyptic events about to happen. Irving was so excited by Lacunza's futurist speculations, he mastered Spanish in order to translate and publish the work in English.[13] Irving added a 203 page preface to the translation in which he presented with great conviction his own prophetic speculations about the end of the world, predicting the apostasy of Christendom, the subsequent restoration of the Jews and finally the imminent return of Christ. Irving's prophetic views concerning Israel came to have a profound influence over many Christian leaders and politicians not only John Nelson Darby, but also Henry Drummond, a city banker and politician, who went on to found the Catholic Apostolic Church with Irving. On the first day of Advent in 1826, the same year Irving was translating Lacunza's work, Henry Drummond opened his home at Albury Park to a select group of some twenty invited guests to discuss matters of prophecy. These included the Lewis Way and Joseph Wolff of the London Jews Society, Hatley Frere and Hugh M'Neile, another Anglican who, in 1830, published 'The Prophecies Relative to the Jewish Nation.[14] Like Irving and Darby, M'Neile advocated a separate status for the Jews from the Church, within different dispensations, the future repentance and then restoration of the Jews, and finally their pre-eminence on earth, a blessing to the other nations.[15] Irving was, already by 1828, using the term ‘dispensation’ to contrast God’s contemporary dealings between Israel and the church. There are, and there can be, only two opinions with respect to this point: the first, that they are the last days of the Jewish; and the second, that they are the last days of the Christian dispensation.[16] Some twenty men attended the first Albury conference and over forty attended one or more of those held at Albury between 1826 and 1830 including Lady Powerscourt. The majority were like Lewis Way and Hugh M'Neile, Anglicans, although others were Moravian, Church of Scotland and Nonconformist ministers.[17] From the small beginnings in Albury, in less than 6 years the Powerscourt Conference of 1831, held in Ireland was attended by four hundred 'elite' Evangelicals[18] drawn from all over Britain and Ireland.[19] John Nelson Darby is regarded by many as the father of premillennial dispensationalism and the most influential figure in the development of its prodigy, Christian Zionism.[20] In formulating his dispensational framework, Darby insisted the Bible taught that the dispensation of the Church was about to end, a mere parenthesis to God’s ultimate purposes for the Jewish people on earth in a revived national Israel. The Church has sought to settle itself here, but it has no place on the earth... [Though] making a most constructive parenthesis, it forms no part of the regular order of God's earthly plans, but is merely an interruption of them to give a fuller character and meaning to them (the Jews).[21] Darby, through his rigid literalist interpretation of Scripture, regarded the covenantal relationship between God and Abraham as binding for ever, and that the promises pertaining to the nation of Israel, as yet unfulfilled, would find their consummation in the reign of Jesus Christ on earth during the millennium. He thereby encouraged an essential dichotomy between promises to Israel and to the church. In the Christian Witness published in 1838, and attributed to Darby, he went further arguing that, There are two great subjects which occupy the sphere of millennial prophecy and testimony - The Church and its glory in Christ, and the Jews and their glory as a redeemed nation in Christ - the heavenly people and the earthly people. The habitation and scene of the one being the heavens; of the other, the earth.[22] From 1862 onwards, as his influence over the Brethren in Britain waned, Darby focused his ministry more and more on North America, making seven journeys in the next twenty years. During that time he had a considerable and increasing influence on such evangelical leaders as James H. Brookes, Dwight L. Moody, William Blackstone and C. I. Scofield, as well as the emerging evangelical Bible Schools and Prophecy Conferences which came to dominate fundamentalism in the US between 1875 and 1920.'[23] Scofield, serving as Brookes' disciple, probably did more than anyone else to popularise Darby's distinction between Israel and the Church, basing the notes of his Scofield Reference Bible on Darby's own idiosyncratic translation of the Bible. The parallel between Scofield's notes and Darby's works only too clearly reveals that Scofield was not only a student of Darby's works, but that he copiously borrowed ideas, words and phrases.[24] In his reference Bible Scofield imposed an arbitrary typology to the relationship between Israel and the Church. Isa. 3.14 gives the divine view of the welter of warring Gentile powers. The divine order is given in Isa. 11. Israel in her own land, the centre of divine government of the world and channel of divine blessing; and the Gentiles blessed in association with Israel. Anything else is, politically, mere 'Babel'[25] This notion that Gentiles are 'blessed in association with Israel', is the principle motivation for the International Christian Embassy Jerusalem (ICEJ) who believe Christians are called to 'comfort Zion' rather than bear witness to Jesus as Messiah.[26] Scofield provided Christian Zionists such as the ICEJ with justification when he took the promise made to Abraham in Genesis 12:3 and applied it in perpetuity to Abraham's descendants, (5) 'I will bless them that bless thee.' In fulfilment closely related to the next clause. (6) 'And curse him that curseth thee.' Wonderfully fulfilled in the history of the dispersion. It has invariably fared ill with the people who have persecuted the Jew-well with those who have protected him. The future will still more remarkably prove this principle. (Deut. 30. 7; Isa. 14. 1, 2; Joel 3. 1-8; Mic. 5. 7-9; Hag. 2. 22; Zech. 14. 1-3; Mt. 25. 40, 45).[27] Scofield's influence extended well beyond his published writings. In the 1890's during Scofield's pastorate in Dallas he was also head of the Southwestern School of the Bible, the forerunner to Dallas Theological Seminary. The Seminary was founded in 1924 by another of his disciples, Lewis Sperry Chafer, who became probably Scofield’s most influential exponent. Chafer has, in the history of American Dispensationalism, a double distinction. First, he established and led Dispensationalism’s most scholarly institution through the formative years of its existence. Second, he produced the first full and definitive systematic theology of Dispensationalism. This massive eight-volume work is a full articulation of the standard Scofieldian variety of dispensational thought, constantly related to the Biblical texts and data on which it claims to rest. Its influence appears to have been great on all dispensationalist teachers since its first publication, though it is fading today. All of Chafer’s work and career was openly and obviously in the Scofieldian tradition. A few years before his death, Chafer, faithful to his mentor to the last, was to say of his greatest academic achievement, ‘It goes on record that the Dallas Theological Seminary uses, recommends, and defends the Scofield Bible.’ The major line of dispensational orthodoxy is clear and unbroken from Darby to Scofield to Chafer to Dallas.[28] Hal Lindsey is undoubtedly the most influential of all Dallas students of the 20th century. Although rarely quoted by others, he has nevertheless been described by Time as ‘The Jeremiah for this Generation’, and by the New York Times as ‘the best selling author of the decade.’[29] His newest publisher describes him as ‘The Father of the Modern-Day Bible Prophecy Movement,’[30] and, ‘the best known prophecy teacher in the world.’[31] Rather than apply these ancient promises to the Jewish people generally, Lindsey quite specifically applies them to the State of Israel and Israeli citizens. The God of Israel has sworn in the prophecies that He will not forsake the Israelis, nor let them be destroyed.[32] To Israel as a nation were made unique promises... All other nations received blessings only through Israel. They were the only nation that was promised a specific plot of land, a city, and a kingdom on an earth from which the original curse would be removed.[33] At the same time, he envisages an apocalyptic future for Israel. There is no question, in reviewing Bible prophecy, that a cataclysmic, apocalyptic war will engulf the Mideast prior to the return of Jesus Christ. In this nuclear age, it makes sense to us that the mass annihilation we read about might be the result of a nuclear exchange. Because the Bible talks about mass destruction by fire, this scenario seems to make sense. ‘And I will send fire on Magog [Russia],’ Ezekiel recorded. If faced with annihilation you can count on Israel to protect its civilian population by any means necessary... Its clear that the Bible can’t be talking about any other time in history but today.[34] The Proliferation of Christian Zionist Organisations in the 20th Century An indication of the proliferation of Christian Zionist organisations in recent years is given by Doug Kreiger who lists over 250 pro-Israel evangelical organisations operating in America and founded between 1980-1985 alone.[35] American Messianic Fellowship International AMFI was founded as the Chicago Hebrew Mission in 1887 by William E. Blackstone (1841-1935). He subsequently wrote 'Jesus is Coming' in 1908, which by 1916 had already been translated into 25 languages and is still in print.[36] AMFI is, according to its own literature, a 'conservative evangelical ministry committed to seeing the Lord's purposes fulfilled by building bridges of understanding between Christian and Jewish Communities'.[37] We believe that the blessed hope is the Lord Jesus' personal, imminent return to rapture the Church and then introduce the millennial age, when Israel shall be restored to their own land and the earth will then be full of the knowledge of the Lord.[38] The Messianic Jewish Alliance of America MJAA claims to be the largest association of Messianic Jewish believers in the world. It was founded in 1915, with affiliations in 15 countries, 250 Messianic Synagogues, and 350,000 Messianic Jews world-wide. They insist they are 'the leading representative organisation for American Jews who believe in Messiah Yeshua' [39] Their simple statement of belief is made up of four short paragraphs. The fourth states, We believe in G-d's eternal covenant with Abraham, Isaac, and Jacob. We, therefore, stand with and support the Jewish people and the State of Israel and hold fast to the Biblical heritage of our forefathers.[40] In 1992 a MJAA position paper was published in the Israeli newspaper Ha’aretz entitled, 'Messianic Jews Say: "The Land Belongs to Israel"'[41] In it, MJAA expressed their conviction that Eretz Israel has been given to the Jews by God and that they will 'repossess the regions of Judea, Samaria, Gaza and the Golan Heights.'[42] Jews for Jesus JFJ was founded in 1973 by Moishe Rosen[43] to 'proclaim the message of Messiah to all people.' They claim to be '...the largest and best-known of the non-denominational Jewish evangelistic agencies with missionaries in ten countries'. In addition to their 15 branches and 60 chapters, JFJ sends out evangelistic teams such as the emotively named 'Liberated Wailing Wall.'[44] Their Doctrinal Statement asserts belief in the continuing existence of two parallel but separate covenants for Israel and the Church. We believe Israel exists as a covenant people through whom God continues to accomplish His purposes and that the Church is an elect people in accordance with the New Covenant, comprising both Jews and Gentiles Christian Friends of Israel CFI likewise insists on the unconditional necessity of 'Standing with Israel' and bringing blessing to her as a nation, though in their case, primarily through prayer and humanitarian projects rather than by evangelism. We believe the Lord Jesus is both Messiah of Israel and Saviour of the world; however, our stand alongside Israel is not conditional upon her acceptance of our belief. The Bible teaches that Israel (people, land, nation) has a Divinely ordained and glorious future, and that God has neither rejected nor replaced His Jewish people.[45] Bridges For Peace BFP was founded in 1976 by Clarence H. Wagner and similarly affirm, 'Through programs both in Israel and world-wide, we are giving Christians the opportunity to actively express our biblical responsibility before God to be faithful to Israel and the Jewish community.'[46] BFP is one of the more politicised Christian Zionist organisations having disavowed evangelism. International Christian Embassy Jerusalem Of all the Christian Zionist organisations, ICEJ is probably the most influential and controversial. ICEJ was founded in 1980, specifically in Jerusalem, in an attempt by Zionist Christians to reverse the effect of the decision by the international community to vacate their embassies in Jerusalem in protest of Israel’s occupation of the West Bank. Ironically ICEJ is housed in the confiscated home once belonging to the family of Dr Edward Said. At the Third International Christian Zionist Congress held in Jerusalem 25-29 February, 1996, under the auspices of the ICEJ, some 1,500 delegates from over 40 countries unanimously affirmed a proclamation of Christian Zionism which included the following tenets, 1. The Bible is the inspired Word of God and is the basis of our faith as Christians following the teachings of our Lord and the Apostles and the source of our motivation as Zionists. 2. God the Father, Almighty, chose the ancient nation and people of Israel, the descendants of Abraham, Isaac and Jacob, to reveal His plan of redemption for the world. They remain elect of God, and without the Jewish nation His redemptive purposes for the world will not be completed. 6. The modern ingathering of the Jewish People to Eretz Israel and the rebirth of the nation of Israel are in fulfilment of biblical prophecies, as written in both Old and New Testaments. 7. Christian believers are instructed by Scripture to acknowledge the Hebraic roots of their faith and to actively assist and participate in the plan of God for the ingathering of the Jewish People and the restoration of the nation of Israel in our day. 8. The Lord in His zealous love for Israel and the Jewish People blesses and curses peoples and judges nations based upon their treatment of the Chosen People of Israel. 9. Concerning Jerusalem: It is the Holy City of the Jewish People and those of biblical faith. At the time appointed by God, Messiah will return to sit on the everlasting Throne of David in Jerusalem and will reign over all the world in righteousness and peace. 10. According to God's distribution of nations, the Land of Israel has been given to the Jewish People by God as an everlasting possession by an eternal covenant. The Jewish People have the absolute right to possess and dwell in the Land, including Judea, Samaria, Gaza and the Golan.[47] Other organisations such as Exobus and the Ebenezer Trust fund the transportation of Jews to Israel and the Occupied Territories from Russia and Eastern Europe, while Israel Link - Christian Friends of the Israel Community Development Foundation, encourages churches to adopt Jewish settlements in the Occupied Territories.[48] These organisations, in varying degrees, and for a variety of reasons, form a broad coalition known as Christian Zionism, which is both shaping and driving Christian support and political lobbying on behalf of Israel today. Stephen Sizer 10 Wednesday, March 27, 2002 [1]‘Christians Call for a United Jerusalem’ New York Times, 18 April 1997, www.cdn-friends-icej.ca/united.html [2]‘Open Letter to Evangelical Christians from Jews for Jesus: Now is the Time to Stand with Israel.’ The New York Times, 23 October 2000. [3]Mike Evans, Israel, America’s Key to Survival, (Plainfield, NJ: Haven Books, 1981), back page, p. xv. [4]Michael Lienesch, Redeeming America: Piety and Politics in the New Christian Right (Chapel Hill, North Carolina, University of North Carolina, 1993), p. 197. [5]Merrill Simon, Jerry Falwell and the Jews (Middle Village, New York, Jonathan David, 1984), pp. 63-64, 71-72. [6]Ellis Henican, ‘Pat Robertson Is at It Again’ New York Newsday.com February 24, 2002. http://www.newsday.com/news/printedition/newyork/ny-nyhen242600311feb24.story . Based on an interview with Pat Robertson, the 700 Club, Thursday 21st February 2002. [7]Walter Riggans, Israel and Zionism (London, Handsell, 1988), p. 19. [8]George H. Stevens, Go, Tell My Brethren: A Short Popular History of Church Missions to Jews (London, Olive Press, 1959), p.13. [9]Kelvin Crombie, For the Love of Zion: Christian Witness and the Restoration of Israel (London, Hodder & Stoughton, 1991), p. 13 [10]Stevens, Go., p. 21; Crombie, Love., pp. 14-15. [11]D. W. Bebbington, Evangelicalism in Modern Britain, A History from the 1730’s to the 1980’s. (London, Unwin Hyman, 1989), p. 83 [12]Crombie, Love., p. 15. [13]Arnold Dallimore, The Life of Edward Irving, Fore-runner of the Charismatic Movement (Edinburgh, Banner of Truth, 1983), p. 62. [14]Dean Hugh M'Neile, The Collected Works, Vol. II. The Prophecies Relative to the Jewish Nation (London, The Christian Book Society, [1830] 1878) [15]M'Neile, Collected Works, Vol. II., pp. 431 ff. [16]Edward Irving, The Last Days A Discourse on the Evil Character of These Our Times, Proving Them to be The ‘Perilous Times’ and the ‘Last Days’ (London, James Nisbit, 1850), p. 10. [17]Iain Murray, The Puritan Hope (Edinburgh, Banner of Truth, 1971), p.191. [18]F. Roy Coad, Prophetic Developments with Particular Reference to the Early Brethren Movement, A Christian Brethren Research Fellowship Occasional Paper (1966), p. 24. cited in Murray, Puritan., p. 200. [19]Murray, Puritan., p. 199. [20]Donald E. Wagner, Anxious for Armageddon (Waterloo, Ontario, Herald Press, 1995), pp. 81, 88. This is disputed by Charles Ryrie who attempts to place the origin of Dispensationalism, unconvincingly, some 150 years earlier allegedly finding evidence in the writings of Pierre Poiret (1646-1719) and John Edwards (1639-1716) as well as Isaac Watts (1674-1748) in Dispensationalism (Chicago, Moody Press, 1995), pp. 65-71. [21]J. N. Darby, 'The Character of Office in The Present Dispensation' Collected Writings., Eccl. I, Vol. I, p. 94. [22]The Christian Witness, April 1838, p. 164. [23]Wagner, Anxious. p. 89. [24]Clarence B. Bass, Backgrounds to Dispensationalism (Grand Rapids, Michigan, Eerdmans, 1960), p. 18. See also Loraine Boettner, The Millennium (Grand Rapids, Baker, 1958), p. 369f.( [25]Scofield, Scofield., fn. 1, pp. 724-725. This is another unpalatable footnote omitted in the New Scofield Study Bible (1984). [26]International Christian Zionist Congress Proclamation, International Christian Embassy, Jerusalem. 25-29 February 1996; and Colin Chapman, Whose Promised Land? (Oxford, Lion, 1992), p. 280. [27]Scofield, Scofield., fn. 3, p. 25. [28]Gerstner, Wrongly., p. 46 [29]Hal Lindsey, The 1980’s: Countdown to Armageddon (New York, Bantam, 1981), p. 179. [30]Hal Lindsey, The Final Battle (Palos Verdes, California, Western Front, 1995), back cover. [31]Hal Lindsey, The Apocalypse Code (Palos Verdes, California, Western Front, 1997), back cover. [32]Lindsey, 1980’s., p. 45. [33]Lindsey, Road., p. 127. [34]Lindsey, Planet., pp. 150-151. [35]Halsell, Prophecy., p.178. [36]William E. Blackstone, Jesus is Coming. (Chicago, Fleming Revell, 1916) [37]American Messianic Fellowship International, 'What is AMF' Internet: http://www.mjaa.org. obtained, 29 October 1996. [38]American Messianic Fellowship International, 'Articles of Belief' Internet: http://www.mjaa.org. obtained, 29 October 1996. [39]The Messianic Jewish Alliance of America (MJAA), 'What is the MJAA?' Internet: http://www.mjaa.org. obtained, 29 October 1996. [40]MJAA, 'What does MJAA believe?' Internet: http://www.mjaa.org. obtained, 29 October 1996. [41]MJAA Position Paper, 'Messianic Jews Say: "The Land Belongs to Israel!"' published in HaAretz, 20 March 1992. MJAA. Internet: http://www.mjaa.org. obtained, 29 October 1996. [42]MJAA, 'Messianic.,' [43]Moishe Rosen, Overture to Armageddon? Beyond the Gulf War. (San Bernardino, California, Here's Life Publishers, 1991). [44]Jews for Jesus (JFJ), Jews for Jesus Briefing Bulletin, '"Billy Graham was Misunderstood" Says Jews for Jesus Leader', Internet: http://www.jews-for-jesus.org, obtained 29 October 1996 [45]Christian Friends of Israel, Standing with Israel, information leaflet, n.d. [46]Clarence H. Wagner, 'Who are we?' Bridges for Peace, Jerusalem. September 1996 [47]International Christian Zionist Congress Proclamation, International Christian Embassy, Jerusalem. 25-29 February 1996. [48]Sarah Honig, 'Adopt-a-Settlement Program' The Jerusalem Post, 2nd October 1995, http://www.bridgesforpeace.com/publications/dispatch/lifeinisrael/Article-12.html

TALMIDIM OF YESHUA worldwide

11 June 2007

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