Calvin's identity and controversy

For 1,900 years the Jews wandered Europe as refugees, outcasts, and rebels. They hated the Christians that claimed their Messiah, their Patriarchs, and their promises. They slaughtered Christians and burned Christian Churches when the Persians captured Jerusalem in 614. They kidnapped and murdered the children of Christian parents for passover rituals. They charged exorbitant interest and traded debt, often getting them kicked out by the Christian monarchs.

Across the centuries the Jewish people survived, but rarely thrived. Expulsions from England, France, and Spain, recurring pogroms in Eastern Europe, and the slow suffocation of life inside ghettos hardened a scattered people into a nation without a state. By the late nineteenth century, with the old order of empires breaking apart and nationalism sweeping Europe many Jews concluded that survival in exile would always be precarious. The modern Zionist movement emerged from this realization: if every nation sought a homeland, the Jews would need one as well. Waves of immigration began to return Jews to the supposed land of their fathers, and the collapse of the Ottoman Empire after the First World War created the first political opening in centuries. What had once been a memory in scripture and prayer was slowly becoming a geopolitical project.

Among some Orthodox Jews, this return to the land awakened an older and far more radical hope: that the restoration of Israel was not merely political, but preparatory. If the people had returned and Jerusalem was again under Jewish control, then the ancient center of worship—the Temple itself—might one day rise again on the mount where it had stood for nearly a thousand years.Religious Judaism needs a temple. For two thousand years there have been no high priests to offer sacrifices, no altar for the Day of Atonement, no priestly system capable of carrying out the commands of the Torah as they were once practiced. For many religious Jews the absence of the Temple is not merely symbolic; it is an unfinished chapter of history waiting to be restored. Yet the question does not stop in Jerusalem. In modern politics, the loudest and most consistent supporters of Israel have often been American evangelicals, many of whom also see prophetic meaning in the rebuilding of the Temple. If a serious movement to build a Third Temple were to emerge, would those same Christians support it—and perhaps more importantly, should they?

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