Israel Fueled by Secular Nationalism

 

 

Israel Fueled by Secular Nationalism

 

 

The Israel-Hamas conflict is escalating, with casualties approaching 7,000 died and over 10,000 injured. With the support of major imperialist powers, Israel has become an oppressor of the Palestinian people. The Palestinians, who have lost their chance for independence and a secure life, have turned to armed groups and terrorism. This bloody conflict between the two nations has been ongoing for over 70 years.

 

Both Israel and Palestine have valid claims. Israel believes that God gave the land to them to recover from persecution and slaughter. On the other hand, Palestine inherited the land from their ancestors. It sought to gain a homeland and political independence after its long-standing territory was taken by Israel following British and French colonialism.

 

It is difficult to define now who is the aggressor and the victim. In the eyes of Palestinians, Israel is the invader, and they are the victims. However, in the broader historical context, Israel can also be seen as a genuine victim. Both sides are resorting to violence against each other, driven by past suffering and wounds, without any apparent justification to persuade the other.

 

Christians empathize more with the Israeli people who continue the Old Testament history than Muslim Palestinians. 

 

However, this conflict is not a religious war. The primary motivation behind the modern founding of Israel was secular nationalism influenced by 19th-century Western secular nationalist ideals, not religious faith. 

 

The idea of founding Israel was rooted in Zionism, a movement with its basis in Judaism. Although orthodox Jews were a significant part of the leadership that drove the establishment of Israel, it was primarily a political and security-driven endeavor to safeguard the survival and sovereignty of the Jewish people, who had suffered organized violence such as the Holocaust.

 

The independence of Israel was not a religious but a national matter. During Israel's independence, many Jewish youth were rapidly secularizing. Many Jews scattered across Europe during the 18th and 19th centuries, influenced by Enlightenment and secularism, which led them to abandon their Jewish faith, the faith in God the Creator.

 

During Israel's independence era, Hasidism, a Jewish mystical movement, flourished among Jewish communities in Eastern Europe. Hasidism was a religious movement initiated to reclaim young diaspora generations and preserve Jewish orthodoxy; however, as many Jews had become secular, this religious revival movement was necessary.

 

The secularized Jewish community inherited the unique educational and survival traits of Jewish communities, significantly impacting various aspects of European society. They exerted a strong influence in the financial sector, produced prominent scholars in the intellectual sphere, gained substantial recognition in the arts, and contributed to the transformation of the field of natural sciences.

 

Most of them did not strictly follow orthodox Judaism or Hasidism. For instance, thinkers like Marx and Freud harbored strong doubts about the existence of God.

 

Judaic education traditions and life attitudes have played a crucial role in Israel's modern history. However, most contemporary Israelis do not adhere to the Jewish faith. The trend of growing secularism is not limited to the diaspora but is also increasingly prevalent among the Israeli population.

 

In the modern history of Israel, Jewish religious education and the attitude toward life have played a significant role. However, the majority of modern Israelis do not hold Jewish religious beliefs. The trend of being non-religious is accelerating among the diaspora and those living in Israel.

 

Over the past 70 years, the major conflicts between Israel, Palestine, and neighboring Islamic nations, when examined closely, are not religious wars but territorial disputes among different ethnic groups, often involving political and economic interests led by hostile political leaders. The battles between Israel and Palestine are unjust conflicts driven by interests and territorial claims, not faith.

 

The Crusades of the 11th and 12th centuries had a strong religious character, but even in those wars, the underlying motives were primarily territorial and material interests. Warriors believed they were fighting for God but soon realized they were fighting for power and territory.

 

Throughout history, there have been numerous wars in the East and the West, each with its justifications. There is no genuinely righteous war; all wars arise from unjust desires. War is an extension of politics, manifesting sophisticated strategies seeking power and interests. There is no noble ideology in war; it simply represents the clash of collective desires.

 

The current Israel-Hamas conflict is no different. International political history reveals a recurring pattern where hostile political leaders who have lost the trust of their people choose war as a means to extend their rule. The leading cause of the Russia-Ukraine war is Putin's ambitions and desire to extend his rule.

 

From a Christian perspective, it is suitable for both sides in the Israel-Palestine conflict to immediately cease the slaughter, plunder, and hostile actions and begin dialogue and negotiations. Israeli people indeed have a spiritual and cultural foundation in the Jewish tradition. Still, it is wrong to categorize them as inherently good while labeling Palestinians as the axis of evil.

 

 

The war between Israel and Palestine is a vicious battle between oppressors seeking to control a vulnerable minority and terrorists inflicting cruel terror on innocent civilians. From the viewpoint of a Christian who sees souls as targets for spreading the gospel, initiating war is an evil act, and ending the war is righteous.

 

This article is indebted to Park Uk-Joo's "Biblical and Christian Perspective on the War of Israel-Hamas"  Korean language, <Christianity Today> (2023.10.23).

Professor Doug Choi, Ph.D., President of Peniel Theological Seminary, Busan, Korea