The End of Days: Fundamentalism and the Struggle for the Temple Mount
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In this provocative work, seasoned journalist Gershom Gorenberg portrays a deadly mix of religious extremism, violence, and Mideast politics, as expressed in the struggle for the sacred center of Jerusalem. Known to Jews and Christians as the Temple Mount and to Muslims as the Noble Sanctuary, this thirty-five-acre enclosure at the southeast corner of Jerusalem's Old City is the most contested piece of real estate on earth. Here nationalism combines with fundamentalist faith in a volatile brew. Members of the world's three major monotheistic faiths--Judaism, Christianity, and Islam--hold this spot to be the key to salvation as they await the end of the world, and struggle to fulfill conflicting religious prophecies with dangerous political consequences. Adroitly portraying American radio evangelists of the End, radical Palestinian sheikhs, and Israeli ex-terrorists, Gorenberg explains why believers hope for the End, and why prominent American fundamentalists provide hard-line support for Israel while looking forward to the apocalypse. He makes sense of the messianic fervor that has driven some Israeli settlers to oppose peace. And he describes the Islamic apocalyptic visions that cast Israel's actions in Jerusalem as diabolic plots. The End of Days shows how conflict over Jerusalem and the fiery belief in apocalypse continue to have a potent impact on world politics and why a lasting peace in the Middle East continues to prove elusive.
photos taken at beginning of the century and fed it into the computer.” The rectangle is precisely two and a half cubits long, the length of the Ark. It’s a bit wider than the one and a half cubits that the Bible specifies. Ritmeyer says that left room to place the Book of Deuteronomy next to it, in line with a biblical command. “Until my research,” he says, “archeologists ignored the Mishnah,” the source for the 500-cubit-square sanctuary. “I showed that it referred to an earlier Temple. . . .
Kaufman. “It was fascist imagery, even with the Panthers. The most powerful image of the time was Huey Newton with guns.” With street theater came a theology that stood Judaism on its head. Traditionally, for instance, a Jew who is honest in business, or resists anger, “sanctifies the Divine Name”—that is, shows others the purity of his religion and God. When a Jew is crude, dishonest, cruel, he “desecrates the Name.” But for Kahane, God’s reputation was purely a function of Jewish might. If Jews
while actively seeking to convert the Jews is, in Jewish eyes, to couple a caress with a stab in the back. Yet in the dispensationalist program, there’s no contradiction: The Jews remain God’s chosen nation, but their salvation depends on accepting Jesus. And among fervent evangelical supporters of Israel, missionary energy is impossible to suppress. The next morning at the Christian Embassy’s Tabernacles celebration, fifteen hundred people show up for the morning’s main event, an Irish couple’s
people, says Laura O’Bryant of the Fellowship Church outside Orlando, Florida. When Salomon last came, “We had an overflow crowd of 250,” and people drove in from as far away as Virginia to hear him. O’Bryant handles Salomon’s speaking schedule. “I’m in a covenant to help him with whatever needs,” she explains. “The Temple Mount has to be cleansed. We don’t know how God is going to do it, by an earthquake or sending a group of people in, but we know it’s going to be cleansed.” O’Bryant’s pastor,
League statement accused Israel of trying to undermine the mosque and build the Temple. At first, the violence followed the old pattern of Palestinian protest: Young people hurled stones at Israeli soldiers or police, who answered with tear gas, rubber bullets, and sometimes live fire. That quickly changed: Outside the West Bank city of Ramallah, as troops clashed with protesters, Palestinian Authority police arrived—and soon were shooting at the Israelis. The line between riot and pitched battle