In a world that is increasingly polarized, few tactics are as dangerous as the deliberate perversion of sacred texts to undermine legitimate national existence and justify political agendas.

This disturbing trend is particularly evident in the ongoing efforts to delegitimize the State of Israel, often leveraging the Christian faith to do so. From the outright fabrications peddled by figures like Nun Agapia to certain theological interpretations that inadvertently — or even directly — question Israel’s very foundations, this campaign demands a robust and principled counter-argument. It’s time to expose how the Christian faith is being weaponized, not only by outright anti-Zionists, but sometimes even by those within the Church who, perhaps unintentionally, give succor to such narratives.

Consider the recent spectacle of Orthodox Nun Agapia Stephanopoulos on Tucker Carlson’s program.

Dressed in the robes of spiritual authority, she spun a narrative rife with historical falsehoods and theological distortions. Her claims of Palestinians as unique “Canaanite descendants” and the “first Christians” are not merely inaccurate; they are calculated fabrications designed to strip away the millennia-long, unbroken Jewish connection to the Land of Israel.

This narrative isn’t about historical truth; it’s about manufacturing a theological supersessionism, implying that Christian claims somehow negate or outweigh Jewish indigeneity and self-determination in their ancestral homeland. This is weaponization: taking a faith tradition and twisting its tenets to serve an overtly political, anti-Zionist agenda.

This problematic trend extends to how some Christian scholars interpret Biblical texts in the context of the modern Israeli-Palestinian conflict. Take, for instance, Father David Neuhaus, a German-Israeli Jesuit priest, in his recent L’Osservatore Romano article, “Leggere la Bibbia dopo la distruzione di Gaza.”

Father Neuhaus grapples with the agonizing question of how Christians should read Biblical passages that speak of conquest or judgment. He specifically criticizes the use of texts like Deuteronomy 20:16-17 or the Amalek passage by figures like David Ben-Gurion and Benjamin Netanyahu, asserting they constitute a “dangerous biblicism” that can “promote war and hatred” and legitimize military actions or dispossession.

While Father Neuhaus’s Christian conscience may lead him to question certain interpretations, his critique, by linking Israeli leaders’ use of Biblical references to concepts of “dispossession” and “dangerous biblicism,” unwittingly feeds into narratives that undermine Israel’s historical and theological legitimacy. It implies that the deep, covenantal bond between the Jewish people and the Land of Israel, as understood and articulated by Jewish leaders, is somehow problematic or even a misuse of scripture when applied to modern national self-determination.

Such a perspective risks placing a Christian lens above Jewish self-understanding of their own foundational texts and national aspirations. It fails to adequately distinguish between modern political actions and the millennia-old, unbroken spiritual, and historical claim of the Jewish people to their homeland, a claim rooted in the very same Biblical narratives.

The core issue isn’t whether modern nations should live by ancient laws of war, which they clearly do not. It’s the implicit suggestion that a Jewish understanding of their historical and Biblical ties to the land, expressed by their leaders, is inherently “dangerous” when it pertains to their national rebirth and defense. This interpretation, while perhaps well-intentioned from a Christian perspective, can inadvertently echo the very arguments used by those who seek to deny Israel’s fundamental right to exist. It opens the door for anti-Zionist Christian movements to further weaponize their faith by claiming that Israel’s very existence, particularly its defense of its borders, is somehow contrary to divine will or proper Biblical understanding.

These anti-Zionist groups employ a perverse form of “replacement theology” — often cloaked in social justice rhetoric — that argues the Church has superseded the Jewish people, thereby nullifying God’s covenant with Israel and, by extension, its modern re-establishment. They take the nuanced, often challenging, Biblical narrative of a particular people’s covenant and twist it into a universalistic dismissal of Jewish national aspirations. They don’t merely critique Israeli policies; they systematically dismantle the theological foundations for Israel’s legitimacy in the eyes of their Christian followers.

The implications for societies and interfaith relations are dire. This weaponization of Christian faith fosters deep distrust between Jews and Christians, undermining decades of good-faith interfaith dialogue. It provides moral cover for those who advocate for Israel’s dismantling, transforming political animosity into a religiously sanctioned imperative. It emboldens antisemitism by clothing ancient prejudices in modern theological language, painting Jews as occupiers or oppressors defying divine will. And it deeply wounds the vast majority of Christians worldwide who stand in genuine solidarity with Israel, recognizing its historical, Biblical, and democratic significance.

For all who value truth, justice, and the integrity of faith, the task ahead is clear and urgent. There must be an unequivocal rejection of the ideological hijacking of sacred texts for political ends, whether those ends are to deny national self-determination or to demonize a nation. It is crucial to firmly challenge interpretations, even from well-meaning scholars, that inadvertently undermine the Jewish people’s unique and enduring connection to their land. The sacred bond between the Jewish people and their land, affirmed throughout scripture, must be understood and respected on its own terms. The Christian faith, at its best, is a source of profound love, compassion, and reconciliation. It must never be perverted into a destructive force, manipulated to deny the legitimate aspirations and very existence of the Jewish State.

Amine Ayoub, a fellow at the Middle East Forum, is a policy analyst and writer based in Morocco. Follow him on X: @amineayoubx