Anti-Zionism delays having to face the threats to world peace and human rights presented by Muslim supremacism.
“One girl had boiling water held over her throat: another had her tongue nailed to a table.” — Peter McGloughlin, Easy Meat: Inside Britain’s Grooming Gang Scandal.
Muslims who spoke in opposition to the grooming behavior learned that no one outside their community had their back. Clearly, some form of displacement is going on. Jews are safe to criticize; jihadists are not.
One of the most troubling aspects about “peace and justice” activism in the current era is that the very same institutions that condemn Israel so vociferously have had a difficult, if not impossible time confronting the terrible misdeeds of the Assad regime in Syria, ISIS in Iraq and Boko Haram in Nigeria with the same force with which they assail the Jewish state.
Yes, they issue condemnations, but their statements are lamentations that really do not approach in ferocity of the ugly denunciations these institutions target at Israel. In the United States, the problem is most pronounced in liberal Protestant mainline churches such as the United Church of Christ, the Presbyterian Church USA and the United Methodist Church, denominations that have to varying degrees of intensity support the Boycott, Divestment and Sanctions (BDS) movement that singles Israel out for condemnation — in a transparent effort to eradicate the country by economic means — while remaining shamefully silent about the genocide of Christians in the Middle East.
We also see a tendency in institutions such as the World Council of Churches, the National Council of Churches and to my dismay as a Catholic, the Vatican and other parts of the Roman Catholic Church, to assail Israel while remaining silent about the problem of jihad.
The Catholic Church, which has condemned anti-Semitism in a document called Nostra Aetate in 1965, also has a difficult time dealing with the problem of Muslim anti-Semitism and anti-Christian hostility in Muslim communities and the religious sources they hold dear.
One source of the problem is that it is simply a lot easier and safer to speak out about the conflict between Israel and the Palestinians than it is to confront the violence against Christians in the rest of the Middle East.
If you fly to Israel, you can participate in a protest against the IDF at the security barrier in the morning and be eating in a nice restaurant in Tel Aviv that afternoon without having to worry about getting shot. Protesting against ISIS or the misdeeds of the Iranian government, which puts Westerners in jail, is another, rather more courageous, thing altogether.
The Arab-Israeli conflict has a theme park for many peace activists: Israel. American clergy go on a tour organized by an anti-Israel group like Sabeel then go back home and give PowerPoint presentations about how they protested the security barrier.
Another factor is fear — fear of Islam. The threat of violence that comes with confronting the impact of Sharia law and jihadism on human rights and national security has been significant, but it has remained doggedly unstated in the witness of churches in the United States. Condemn Israel unfairly or engage in Jew-baiting and you get a letter from CAMERA, the ADL or the local Board of Rabbis. Offend the sensibilities of jihadists and you might get killed.
On this score, it is important to note that anti-Zionism really started to manifest itself in the Presbyterian Church USA (PCUSA) — the church where the anti-Israel divestment movement got its start in the U.S. — with the election of a former missionary by the name of Benjamin Weir as moderator of the denomination’s General Assembly in 1986.
Prior to his election as moderator, Weir, kidnapped while working as a missionary, spent a year as a hostage held in Lebanon by Hezbollah.