With Trump out of office, now would be a good time to critically re-examine one of the most remarkable, and ultimately problematic, features of his time as President â the extravagant support he enjoyed from evangelical Christians and the resurgence of Christian Zionism. Back in November, I linked Trumpâs popularity among Red State Christians to âthe power of personality,â which really only told half the story, and, even then, quite weakly. The mystery of why a huge block of ostensibly conservative voters would back such a materialistic, crass, irreligious, and vulgar man, who has done more than anyone in recent memory to export what E. Michael Jones has so aptly termed âthe Gay Disco,â cried out for further explanation. This explanation surely isnât to be found in his immigration-based reforms, which were abysmal and quickly-reversed failures. The real reason for his enduring and almost-spiritual adulation is, of course, found in Christian Zionism, and Trumpâs Presidency, more than any other in recent memory, could be aptly characterised as the most flamboyantly Christian Zionist in living memory. By sheer coincidence, my intention to return to this subject for the first time since 2014 has coincided with the publication of an interesting article in the Routledge-published journal Ethnic and Racial Studies by S. Jonathon OâDonnell, who, as the current year would have it, appears to be an individual of ambiguous gender working at University College, Dublin. In the following essay I want to extricate some of the surprisingly useful elements from OâDonnellâs article âAntisemitism under erasure: Christian Zionist anti-globalism and the refusal of cohabitation,â and merge them with my own broader consideration of the Christian Zionist problem as an obstacle to White ethnic interests.
OâDonnellâs article begins with an interesting paradox. American conservative support for Trump was primarily conditioned on just two premises: the first being that Trump was ardently pro-Israel; and the second being that Trump promised to take on âthe globalists.â OâDonnell points out, correctly in my view, that there is at least a very clear clash of subtexts here because ânarratives of âglobalismâ are rooted in and often deploy the codes of antisemitism.â A question emerges therefore in terms of how this conservative Christian support base is interacting with the concepts of Zionism and antisemitism, and the cognitive dissonance at work in their imagined war on the more abstract concept of âglobalists.â At a time when White advocates continue to attempt to define their opponents in the popular imagination in order to galvanise political action,