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The first signs of stormy sailing for my theology appeared as I approached the shores of the Arab world, where I headed after graduating from a dispensationalist seminary. I knew I would have to avoid sensitive topics on which Middle Easterners would not appreciate my theological views.

But it was only a matter of time before the issue of the Israeli-Palestinian conflict arose. I had to graciously state that God's position on the matter was plain: Like it or not, the land belonged to God's chosen people, and Arabs just needed to accept reality and "get over it." But they just would not get over it.

This was especially evident in an article in a leading Jordanian Arabic daily. It was titled "Evangelicals Help Prepare to Rebuild the Temple" and it accused Jordanian evangelicals (and the seminary where I taught) of engaging in political blasphemy and religious treason. What surprised me most was that this (false) accusation came not from the poisoned pen of a militant Muslim, but rather from an Arab Christian bishop.

Many Middle Easterners are deeply troubled when U.S. evangelicals zealously support political policies and aggressive expansionist actions of the state of Israel in its conflict with the Palestinians. And they automatically associate all evangelicalism with Christian Zionism—which they see as an instrument of Western colonialism and American imperialism.

Christian Zionists characteristically anticipate fulfillment of a prophetic scenario that is reflected in popular books such as the Left Behind series. This theological framework understands that despite the creation of the church, the nation of Israel continues to have a distinct role in the redemptive plan of God. Upon Christ's second coming, a regenerate Israel will play a leading role in mediating God's blessing to the nations during the millennial reign.

As a consequence, many give unquestioning allegiance to Israel, concluding that God is on the side of the Jews. Most Arab evangelicals, on the other hand, are pro-PLO, anti-Israel, and deny any unique role for eschatological (end-time) Israel.

Naturally, both camps filter their political and social experiences through their theological grids, with some unhealthy consequences. Arab Christians often seem to justify, or at least "understand," the mentality that sanctifies suicide bombing as martyrdom. Pro-Israeli evangelicals often overlook Israel's abuse of Palestinian rights because their theology says that God is on the side of the Jews.

My personal pilgrimage, including 17 years of ministry in the Middle East, has acquainted me with both of these positions. After four years of seminary study, I became even more convinced that God was not finished with Israel and would fulfill all biblical promises and prophecies concerning his chosen people. The Bible all the more firmly buttressed the political sympathies for Israel I had before entering seminary.

But seeing current events and recent history through Arab-colored glasses revealed to me that the Palestinians (including many Christians) had suffered serious injustices. My ship's eschatological port had sprung some serious leaks, but I could not budge from the biblical teaching that Israel remains God's chosen people. I began thinking how to patch my theology to keep it from sinking.

The result is, I believe, a more balanced theology, one that allows me to take seriously both the biblical teaching about Israel's special place in God's unfolding purpose and the cries of injustice by Palestinians.

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April 2003, Vol. 47, No. 4