AbdiWiliamAssignment11Editpls.docx

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Liberty University

William Eugene Blackstone Impacts of the William Eugene Blackstone beliefs to support Jewish restoration

Submitted to David Holt

Course: PPOG641

Abdirahim M Muhumed

November 19, 2021

Overview

As per?? William Eugene Blackstone, the Protestant Reformation anticipated in the sixteenth century created some light that restoration of the Jewish people was critical and significant as per true prophecies about end times and the which was signified the second coming of the Messiah. Despite many contributions William Eugene Blackstone had to people of the US and many other nations, as we talk today, the man may be considered as one of the people who led to serious changes in various aspects of human life through his push and efforts to preach about Jesus second coming and all good news about God the giver and the creator. From the reading provided for the assignment, it is clear that William Eugene Blackstone brought tremendous social changes between the late 19th and 20th centuries. All these social changes were spearheaded by his mission to support and perhaps ensure Jewish restoration. Being a renowned evangelist, Zionist, and perhaps an author of the famous book Jesus is coming, William Eugene Blackstone fought effortlessly and launched several petitions of various US presidents and famous dignitaries with the focus of pushing his agenda of promoting social change more so to the Jewish community (American Zionist Emergency Council and the Christian Zionists, 125-137).[footnoteRef:1] Among the petitions spearheaded by him also sought to get support for his Zionist movement. His actions through the Zionist movement were recognized politically across various parts of America; even if his roles and efforts have for a long time remained unknown to many people who hear about him, it should be said that indeed he immensely contributed to the social changes that led to the Jewish restoration across the world. Comment by Holt, David P (Helms School of Government): Don’t use this phrase AM—easy solution. Comment by Holt, David P (Helms School of Government): More fully here AM WEB’s motive for Jewish restoration, as with all dispensationalists generally, was because of its role as a theological and political prerequisite for Jesus 2nd Coming, the ultimate force behind Blackstone’s activities. One can hardly understand Christian Zionist support for a Jewish state apart from its evangelical roots in an eschatological scenario of ingathering of Jews (to a Jewish state), Armageddon (attack on the state by the forces of Anti-Christ), and finally the return of Christ as conquering Messiah and reigning King of Kings. Dispensationalism (or premillennial dispensationalism) is a theological idea that includes key elements of belief, among them, 1) that God has divided the providential ages of man into seven dispensations; 2) that at the last age Jews will be restored to their ancestral lands; 3) that after restoration of the Jews, those nations committed to forces of the Anti-Christ will come against Israel in the battle of Armageddon (with Christian believers raptured at some point prior to the rise of tribulation associated with these events); 4) that Jews and Gentiles will finally be reconciled when all recognize Jesus descending from heaven to defeat the forces of Anti-Christ, to be acknowledged as reigning King and Messiah by Jew and Gentile alike, and to initiating his thousand year reign in Jerusalem. (Hence no need to worry about real-time injustices due to any political consequences, since presumably Jesus’ would reconcile and heal all) The important thing for understanding restorationist motives was the belief that restoration of the Jews was chronologically prior to and required for Jesus’ 2nd coming, and thus, the chief motive for American evangelical support for Jewish restoration. Comment by Holt, David P (Helms School of Government): Nice point AM [1: “American Zionist Emergency Council and the Christian Zionists." The Politics of Christian Zionism 1891-1948, 2012, 138-156. doi:10.4324/9780203044605-19. of 1891." Studies in Zionism 10, no. 2 (1989), 125-137. doi:10.1080/13531048908575951. ]

Based on the question, this research paper will provide extensive facts what the religious ideas, historical events, and beliefs that motivated William Eugene Blackstone to support Jewish restoration. Besides that, the paper will also cover some of the long-term impacts of the William Eugene Blackstone beliefs as well as policy recommendations for the diaspora Jewry and the University of Sydney Foundation Program in the Middle East (Blackstone, William, 1919).[footnoteRef:2] Finally, the discussion appears will further provide a brief description and explanation on the extent to which William Eugene Blackstone’s beliefs and policy recommendation may be relevant to the USFP in today’s world. [2: Blackstone, William. "[Letter from William Blackstone to the Earl of Reading]." Harvard Law Review 32, no. 8 (1919), 974. doi:10.2307/1327108. ]

Ideas, beliefs, and historic events to support Jewish restoration

As mentioned early, William Eugene Blackstone was a popular American Christian Zionist and evangelist whose efforts were geared towards promoting social changes via the Zion movement along with the ideologies that he strongly believed in. according to his ideologies, William Eugene Blackstone held that liberty never required prior restraint of the press. As an author and a renowned evangelist, William Eugene Blackstone founded?? the American colony in Jerusalem along with Chicago Hebrew mission, and upon writing his famous and most selling book “Jesus is coming,” William Eugene Blackstone was motivated by his work as a Bible teacher to not only preach about the second coming of Jesus but also make use of stated scriptures to show the need of restoring the Jews Israelites to Canaan to pave ways for the reestablishment and re-building of Jerusalem. Through William Eugene Blackstone scriptures and teachings, he was able to convince the people about true prophecies which spoke of the Messiah's first coming and further used his evangelical ideas to show that there was a great need for the restoration of the Jewish in preparation of the second coming of the Messiah. Comment by Holt, David P (Helms School of Government): They would not have called it Canaan then AM

According to his ideas Biblical beliefs, Blackstone holds that as taught by the Holy book of God in Genesis 12:2-3 through the covenant that God had made with Abraham as the father of nations, it was evident in the Bible that indeed Israel was the original homeland of the Jewish People (Matar, 1987).[footnoteRef:3] This religious idea motivated Blackstone to support the restoration of the Jewish as provided in God's word. [3: Matar, N. I. "Milton and the Idea of the Restoration of the Jews." Studies in English Literature, 1500-1900 27, no. 1 (1987), 109. doi:10.2307/450643. ]

As per Blackstone's religious and ideological point of view, the link between the messianic protestants and the Jews can be attributed to a marriage of convenience. The Jewish have never been able to establish the link between the servant of our Lord and the king with the government. In his philosophical and religious teaching, Blackstone believes a strong connection between the said entities??. As we talk today, Blackstone's efforts have been highly recognized to the extent that some of the places in Israel have been named after him as a sign of honoring his immense work towards the liberation of the Jewish as provided in the Holly Holy or better sacred or simply ‘holy scriptures’ readings (Ruether, Rosemary 179-190).[footnoteRef:4] Comment by Holt, David P (Helms School of Government): I do not follow your point here AM. Comment by Holt, David P (Helms School of Government): The whole relationship between Jewish and Christian Zionism is worth noting here AM, since you used the correct term ‘marriage of convenience’. On the use of term Zionism—distinguishing Jewish and Christian versions Actually, (Jewish) Zionism was birthed in Europe, while Christian Zionism (CZ) was the most popular American version. But it is important to keep these two types of Zionism distinguished, since they maintain different assumptions in terms of both belief and behavior. Most Christian Zionists never had intent to settle in Israel, but used dispensational theology to promote Jewish restoration to the land of Israel as an instrumental means of hastening the final conditions of Jewish ingathering from Exile, the nations engaging in the battle of Armageddon, and the subsequent return of Christ to begin his 1000 year reign in Jerusalem. Modern Jewish Zionism, a 19th century reaction to the rise of European nationalism and antisemitism following the French Revolution, was never popular as a religiously appealing or practical program for most Jews (including American Jews). Orthodox Jews rejected its secular appeal which they considered blasphemous (traditional Jewish law and teaching rejected restoration of Jewish life in the Land of Israel as a violation of the command to avoid political programs until the Messiah declared himself). If Jews migrated to Israel, most did so as the result of being expelled from other countries or regions rather than pulled by the ideology of Zionism. According to David Vital, prominent historian of Zionism, the movement was on the verge of dying out at the outset of WWI, until the chaos, carnage, and murder of the 2nd WW in Europe made Zionism a dire necessity for many Jews forced to flee their previous lands of residence which most had inhabited for centuries. On Christian Zionism & Christian-Jewish relations today
 Most Americans even today know few Jews outside urban areas where they congregate, even fewer know much about Israeli society, culture, and politics. What the Holocaust and Christian Zionism did do was create a healthier dialogue between mainly Christians from left to right about the place of Jews in Christian understanding of Scripture. And yet even many Israeli Jews who know about Christian Zionism are leery about the motives of Christians who foresee Armageddon and the return of Christ at the center of reasons why they support Israel and Jews. Neither community actually knows much about the other on a personal level. Very complex topic. Indeed, in the beginning most Jews opposed Zionism, since the modern Jews supported assimilation to the Diaspora communities to which they belonged, and most Ultra-Orthodox Jews for centuries considered Zionism a theological-political heresy, as many still do today—even those living in Israel. As for USFP, America has always balanced its interest by supporting both the Jewish state and its neighboring Arab allies. [4: Reuther, Rosemary R. "Christian Zionism and Mainline Western Christian Churches." Comprehending Christian Zionism, 2014, 179-190. Doi: 10.2307/j.ctt9m0srs.12. ]

Another factor that motivated him to support and perhaps work towards restoring the Jewish was the contribution of bible translators who translated the Bible into numerous languages. This aspect enables him to teach the Jewish and many other people more about different scriptures as portrayed in the teachings of God through the Bible without and dependence on the influence of the clergy. It must also be known that by the time Mr. William Eugene Blackstone was born, much had been done in the ministry of religion??. Unlike the time before his reign when Bibles were not easily accessible, and if accessed had no interpretation, during the time he was born, accessibility to Bible and other religious related books had become easily accessible with a wide range of interpretation in a different language. Also, this facilitated his move to support the restoration of the Jewish as n the word of God through the various conniving scriptures and prophesies; he established the connection between the Jewish liberation and the second coming of the Messiah to restore the entire world.

It is also imperative to note that William Eugene Blackstone never attended divinity schools, and this is among the factors that contributed to his success in whatever he was looking into as he fought endlessly for the restoration of the Jews. He used his own ideology to shape his mission, vision, and understanding of the Bible. The existence of the freedom on various interpretations of the Bible gives him morale to continue to focus on the teaching of the Bible about the second coming of the Messiah and the great need to reach out the restoration of the Jewish in preparing for the end times. According to his religious ideologies, William Eugene Blackstone believed that the Jewish played a critical role in the end times, and this meant that he was to keep pushing and enlightening the world about the essence of Jewish restoration.

Through the story and EB findings of the William Eugene Blackstone, it must be recognized that during the early nineteenth century, William Eugene Blackstone, many Christians had not yet discovered about practical existence of the bible teaching about land ownership as provided in the book of Genesis when God made an agreement with Abraham. Lack of this knowledge made him extensively read the Bible and finally made the decision to start a journey along with his daughter through the middle east with the aim to discover Biblical lands as quoted in various scriptures of the Bible. As part of the multitude of Christians who traveled to Palestine, William Eugene Blackstone collected first-hand information about the biblical allusions that claimed land ownership by the Jewish. Perhaps the journey to Palestine also provided him with more insights into the truth of the promised land as provided in the Bible. He was further motivated by the travel and the information acquired during the journey and later on formed the Zionist movement, whose main ambitions were to support the restoration of the Jews. Moreover, it can be argued that the influence. Got from Palestine visits upon realizing how the ant-Semitism culture that was highly practiced in Eastern Europe and Russian made him keep pressing for the restoration of the Jews. From said culture William Eugene Blackstone learned that the Jewish were subjected to extreme suffering, and this attracted his attention and gave him more vigor to support the restoration of the Jewish[footnoteRef:5]. Worth mentioning is that the existence of institutions that were majorly created to facilitate Jewish discrimination also made him continue pushing for various petitions in America to help save the suffering Jewish from the bondage of the hands of the Russians. [5: Robert O. Smith, "Conclusion Christian Zionism from the cartwright petition to American empire," 187]

As provided in many readings during this time, even the Russian orthodox church, along with its Christians, had declared war with the Jews Jewish. They demanded that the Jewish had only one option: convert to Christians, die, or flee for their safety. One of the countries where the Jewish had suffered much other than any other country was Russia, and the suffrage escalated to the extent that the Jewish were even deprived of their private and public rights. In addition to the horrific experiences the Jewish underwent during those times shook the attention of William Eugene Blackstone, and with no time wasted, he felt that enough was enough. It was time for liberation and restoration of the Jewish. Lastly, it can also be added that William Eugene Blackstone was also motivated by the Zionist movement as its basis and ideas were all built from the Biblical point of view. As may be known to all Christians, the term restoration has been quieted in religious books several times. Both the eastern orthodox and the catholic churches within the Eastern region in Europe strongly held that the Jewish were not beloved members of God since they rejected and finally crucified the son of God. On the other hand, the dispensationalist Christians believed that the return of the Jews to the Palestine land was significant to them as it marked the preparation for the second coming of the Messiah as it was related to the 1000-year rule of some of after the result of Jerusalem. Comment by Holt, David P (Helms School of Government): Nice points here AM with caveats about precision and clarity

What were some of the longer-term consequences of his beliefs and policy recommendations for Diaspora Jewry on the one hand and USFP in the Middle East on the other? Be critical here—does it seem that WEB really understood the consequences of his ideas for the Palestinian locals—Jewish, Muslim, or Christian?

After his return from the journey to Palestine, he became actively engaged in propagating and pushing for his Zionist gender to the key leaders of America and dignitaries. Through his efforts and beliefs, William Eugene Blackstone's work enlightened American colonists the American rights using the English common laws since his efforts to fight for the oppressed made the said laws approachable. William Eugene was at the frontline among other philosophers who fought for the development and establishment of the common law (Smith, Robert, 185-196).[footnoteRef:6] In addition to that, he also used his position as an evangelist and an author to articulate the grievances of the less privileged and discriminate people in the society. In his ways, his work helped to elucidate the rights of the minority against the oppression from the government. This further facilitated incorporation of various constitutional amendments to help protect liberty from the actions of a few leaders who were superior to other humans. the Jewish as well as his pioneered thoughts of natural law, religious tolerance, social change and right to revolution. His deep conviction and belief that soon than later, great things would happen before the second coming of Messiah, he decided to take full charge of ensuring that the Jewish could be restored to Palestine, and in 1891 he urged President Harrison to call for an international conference of major world powers and during that time over 400 senior and prominent people in American signed the petition to push for the restoration of the Jewish. he actively pushed for the signing of the petition for international powers to help the Jews feel free of oppression and discrimination. Through his endless efforts to fight for the end of oppression and discrimination, it can be said one of the long-term impacts of his work was to promote a remarkable social change both internationally and locally. Comment by Holt, David P (Helms School of Government): This is William Blackstone the famous English Jurist AM, not WEB you are writing about in this essay. Comment by Holt, David P (Helms School of Government): Same point, different Blackstone. Comment by Holt, David P (Helms School of Government): All of this about the wrong Blackstone AM [6: Smith, Robert O. "Conclusion Christian Zionism from the cartwright petition to American empire." More Desired than Our Own Salvation, 2013, 185-196. doi:10.1093/acprof:oso/9780199993246.003.0010. ]

As of today, his work a few has been highly appreciated and recognized both in Israel, Palestine, Europe, and many other parts of the world due to his contribution to the restoration of the Jewish as well as his pioneered thoughts of natural law, religious tolerance, social change and right to revolution. His deep conviction and belief that soon than later, great things would happen before the second coming of Messiah, he decided to take full charge of ensuring that the Jewish could be restored to Palestine, and in 1891 he urged President Harrison to call for an international conference of major world powers and during that time over 400 senior and prominent people in American signed the petition to push for the restoration of the Jewish. he actively pushed for the signing of the petition for international powers to help the Jews feel free of oppression and discrimination. Through his endless efforts to fight for the end of oppression and discrimination, it can be said one of the long-term impacts of his work was to promote a remarkable social change both internationally and locally.

Are his beliefs and policy recommendations still relevant to USFP today? WEB clearly left a legacy in the US and Palestine. Can you talk about this, whether positive, negative or both?

The beliefs and policy recommendations that were put forth have been of great use in the US and many other nations of the world. For example, the American foreign policy that was a product of his recommendation has been in existence and played the role of maintaining a close link and relationship between the US and Israel. Up to date, the said policy has never changed. All along through his contribution, the US has remained very supportive of Israel as a nation. This has continued to shape how the two countries operate in terms of economy, politics, and promotion of peace between the US and Israel. Comment by Holt, David P (Helms School of Government): On the consequences side, I have always wondered, for example, if WEB was naive about the political consequences to indigenous peoples like the Palestinians, blind to them, or on a more theological note, simply believed that since Jesus' return would be imminent following the immigration of Jews, any political problems would be irrelevant because Jesus would rectify all injustices and make all things known to Jews, Eastern Christians, and Muslims otherwise divided over many religious and cultural issues. In some ways, American missions to all the locals were compromised at some point due in part to such division. On the Palestinian side, many historians would easily agree that Zionism was bound to provoke the local Arabs. Indeed, several commissions were sent to find out how the Arabs would feel if Jews were encouraged to settle in Palestine, and the reports always warned of conflict to come as a result. Oren writes about the King-Crane Commission (1918) sent by Wilson, whose advice he ignored for short term reasons. Other reports were done by the British later with the same warning along with mandated quotas intended to reduce Jewish settlement numbers. None of it was able to stem the determination of Zionist, American, and European leaders (and respective public constituencies in the case of America). But after the Holocaust, most European Jewish motivation was far stronger than any obstacle put in their path to Zion. On Diaspora Jewish and Christian Zionist views of Zionism in the 19th and early 20th centuries. In the beginning most Jews opposed Zionism, since most modern Jews supported assimilation to the Diaspora communities to which they belonged, and most Ultra-Orthodox Jews considered Zionism a theological-political heresy, as many still do today—even those living in Israel. Zionism by and large was a push rather than pull movement, with most Jews going to Israel over the decades of the turbulent, crisis ridden 20th century rather than going there voluntarily. Christian Zionism was for most Americans a prophetic position rather than a concrete political agenda until after WWII, the stakes for most Christians in relation to the success or failure of the political goals of Jewish Zionism were low. It was the norm for even the most ardent Christian Zionists not to know or associate with Jews, since their lives rarely intersected. Most historians, including Jewish and Israeli ones, note that the Jewish experience of persecution was worse in Europe and Russia than in the Middle East under Islamic rule, however inconsolable such comparisons must seem today or retrospectively. You would benefit from reading two English language digital news sources, namely, the Jerusalem Post and Haaretz, center right and center left sources respectively that will give you a much more complex portrait of Israeli society, religion, culture, and politics than that available from any Christian source.

Bibliography

"American Zionist Emergency Council and the Christian Zionists." The Politics of Christian Zionism 1891-1948, 2012, 138-156. doi:10.4324/9780203044605-19.

Ariel, Yaakov. "An American initiative for a Jewish state: William Blackstone and the petition of 1891." Studies in Zionism 10, no. 2 (1989), 125-137. doi:10.1080/13531048908575951.

Blackstone, William. "[Letter from William Blackstone to the Earl of Reading]." Harvard Law Review 32, no. 8 (1919), 974. doi:10.2307/1327108.

Matar, N. I. "Milton and the Idea of the Restoration of the Jews." Studies in English Literature, 1500-1900 27, no. 1 (1987), 109. doi:10.2307/450643.

Ruether, Rosemary R. "Christian Zionism and Mainline Western Christian Churches." Comprehending Christian Zionism, 2014, 179-190. doi:10.2307/j.ctt9m0srs.12.

Smith, Robert O. "Conclusionchristian zionism from the cartwright petition to american empire." More Desired than Our Owne Salvation, 2013, 185-196. doi:10.1093/acprof:oso/9780199993246.003.0010.

Vreté, Mayir. "The restoration of the Jews in English protestant thought 1790–1840." Middle Eastern Studies 8, no. 1 (1972), 3-50. doi:10.1080/00263207208700192.