A recent poll of evangelical Christians’ political views showed that sympathy for the Jewish state is less pervasive among the younger generations than among the older. Mark Tooley argues that the ideas of two pro-Israel Christian thinkers might appeal more to young people than those normally cited by Christian Zionists. He also dispels the common stereotype that the favorable views of evangelical Christians toward Israel stem primarily from the notion that the Jews’ return to Zion is a prerequisite for the messianic era, a notion that fits into a wider theology known as “dispensationalism.”

Most evangelicals believe that God’s promise of the land to the Jews is enduring, but belief in that covenant doesn’t automatically equate to preoccupation with end times. . . .

Here’s where [Reinhold] Niebuhr can be helpful. He was a theological modernist who rejected dispensationalism but . . . appreciated humanity’s fallen nature. Even as a young pastor he embraced the cause of persecuted Jews and their need for a homeland in Palestine. His support for Zionism increased during the Nazi ascendancy in the 1930s, during which he also abandoned pacifism in favor of armed resistance to the fascist powers.

Niebuhr’s Zionism caused friction with many of his liberal friends, but he was unrelenting. In “Our Stake in the State of Israel” (1957), an article in the New Republic, he lamented the West’s dearth of support for Israel, which was the “only sure strategic anchor of the democratic world” in the Middle East. . . . Niebuhr, a Protestant liberal of sorts, backed Zionism as a humanitarian, moral, and pragmatic necessity in defense of a long-persecuted people who were friends of democracy. That the Jews had a deep historic tie to the land, even if he declined to affirm an ongoing biblical promise, only added to his commitment to their cause. . . .

Another option exists for Christians and specifically for evangelicals in search of a sturdy perspective on modern Israel. Gerald McDermott, an ordained Anglican who teaches at Beeson Divinity School, one of evangelicalism’s most distinguished seminaries, has published two recent books and numerous articles on [what he terms] the New Christian Zionism, avoiding end-times dispensationalism but stressing that early church fathers and other Christian thinkers across the centuries, including the Puritans, understood as ongoing the biblical promises of the promised land to the Jews.

On March 5, Riyadh appointed Salman al-Dosari—a prominent journalist and vocal supporter of the Abraham Accords—as its new minister of information. Hussain Abdul-Hussain takes this choice as one of several signals that Saudi Arabia is inching closer to normalization with Israel:

Saudi Arabia has been the biggest supporter of Palestinians since before the establishment of Israel in 1948. When the kingdom’s founder Abdulaziz Ibn Saud met with the U.S. president Franklin D. Roosevelt aboard the USS Quincy in the Red Sea in 1945, the Saudi king demanded that Jews in Palestine be settled elsewhere. But unlimited Saudi support has only bought Palestinian ungratefulness and at times, downright hate. After the Abraham Accords were announced in August 2020, Palestinians in Gaza and Ramallah burned pictures not only of the leaders of the UAE and Bahrain but also of Saudi Arabia’s King Salman and Crown Prince Mohammad bin Salman (MBS).

Since then, many Palestinian pundits and activists have been accusing Saudi Arabia of betraying the cause, even though the Saudis have said repeatedly, and as late as January, that their peace with Israel is incumbent on the establishment of a Palestinian state.

While the Saudi Arabian government has practiced self-restraint by not reciprocating Palestinian hate, Saudi Arabian columnists, cartoonists, and social-media activists have been punching back. After the burning of the pictures of Saudi Arabian leaders, al-Dosari wrote that with their aggression against Saudi Arabia, the Palestinians “have liberated the kingdom from any ethical or political commitment to these parties in the future.”