That
is very unlikely, though the devil may give the appearance of some kind of
favor from God to further delude the Dispensationalists/Zionists.
The
beliefs of the latter are based on a wrong interpretation of God’s promise to
the holy Patriarch Abraham in Genesis 12:1-3 (and other passages):
Now the Lord had said unto Abram, Get thee out
of thy country, and from thy kindred, and from thy father's house, unto a land
that I will shew thee:
2 And I will make of
thee a great nation, and I will bless thee, and make thy name great; and thou
shalt be a blessing:
3 And I will bless them
that bless thee, and curse him that curseth thee: and in thee shall all
families of the earth be blessed.
Source: https://www.biblegateway.com/passage/?search=Genesis+12&version=KJV,
opened 7 Dec. 2017
One
may get a sense of what they believe in this quote from Michael Brown:
. . . My question is spiritual in nature: Will
God bless President Trump and the United States for making this bold and
courageous move?
I
believe He will, since: 1) in doing so the president is blessing Israel, and
God still
blesses those who bless His covenant nation [a reference to Gen.
12:3--W.G.], despite that nations sins; . . .
Source: https://townhall.com/columnists/michaelbrown/2017/12/07/will-god-bless-trump-for-moving-our-embassy-to-jerusalem-n2419323
, opened 7 Dec. 2017
But
the Dispensationalist view is not right.
The Holy Fathers of the Orthodox Church tell us a rather different story
about Jerusalem and Israel. The earthly
Jerusalem and Israel have fulfilled their purpose in salvation history and no
longer possess any special ability to impart blessings. St Irenaeus of Lyons (+202) is quite clear on
this in On the Heresies, Book 4:
Chapter
IV.-Answer to Another Objection, Showing that the Destruction of Jerusalem,
Which Was the City of the Great King, Diminished Nothing from the Supreme
Majesty' And Power of God, for that This Destruction Was Put in Execution by
the Most Wise Counsel of the Same God.
1. Further, also,
concerning Jerusalem and the Lord, they venture to assert that, if it had been
"the city of the great King," it would not have been deserted. This
is just as if any one should say, that if straw were a creation of God, it
would never part company with the wheat; and that the vine twigs, if made by
God, never would be lopped away and deprived of the clusters. But as these
[vine twigs] have not been originally made for their own sake, but for that of
the fruit growing upon them, which being come to maturity and taken away, they
are left behind, and those which do not conduce to fructification are lopped
off altogether; so also [was it with] Jerusalem, which had in herself borne the
yoke of bondage (under which man was reduced, who in former times was not
subject to God when death was reigning, and being subdued, became a fit subject
for liberty), when the fruit of liberty had come, and reached maturity, and
been reaped and stored in the barn, and when those which had the power to
produce fruit had been carried away from her [i.e., from Jerusalem], and
scattered throughout all the world. Even as Esaias saith, "The children of
Jacob shall strike root, and Israel shall flourish, and the whole world shall
be filled with his fruit." The fruit, therefore, having been sown
throughout all the world, she (Jerusalem) was deservedly forsaken, and those
things which had formerly brought forth fruit abundantly were taken away; for
from these, according to the flesh, were Christ and the apostles enabled to
bring forth fruit. But now these are no longer useful for bringing forth fruit.
For all things which have a beginning in time must of course have an end in
time also.
2. Since, then, the
law originated with Moses, it terminated with John as a necessary consequence.
Christ had come to fulfil it: wherefore "the law and the prophets
were" with them "until John." And therefore Jerusalem, taking
its commencement from David, and fulfilling its own times, must have an end of
legislation when the new covenant was revealed. . . .
Source: http://www.earlychristianwritings.com/text/irenaeus-book4.html,
opened 7 Dec. 2017
The
proper understanding of the verses from Genesis quoted above may be seen in Sts
Didymus the Blind and Bede of Wearmouth-Jarrow.
St Didymus says that v. 2 refers to the physical nation of Israel (Ancient Christian Commentary on Scripture,
Old Testament, Vol. II, InterVarsity Press, 2002, p. 3). St Bede says the same thing, and then that v.
3 refers to the ‘spiritual nation’, i.e., the Orthodox Church:
The promise of this
blessing is greater and more important than the preceding one. That was earthly, this one is heavenly, since
that one referred to the generation of the fleshly Israel [Gen. 12:2--W.G.] and
this one to the generation of the spiritual Israel [Gen. 12:3--W.G.]; that one
to the nation born from him according to the flesh and this one to the
generation of the nation saved in Christ from all the families of the
earth. Among these saved are included
all those born from him according to the flesh, who wished also to imitate the
piety of his faith. To all these
together the apostle Paul says, “If you are of Christ, you are then the seed of
Abraham.” Therefore when he says, “In
you will be blessed all the families of the earth,” it is as if he were saying,
“And in your seed will be blessed the families of the earth.” Mary, from whom would be born the Christ, was
present already when these things were said to him. This is what the apostle meant when he spoke
of them [the descendants of Levi] as “in the loins of Abraham.” . . . (p. 4)
Christ
is the New Israel, as are all those who have been united to His resurrected,
glorified, and ascended Body, the Orthodox Church (Gal. 6:16). Therefore, if the South or any people want to
be blessed, they must bless Christ and His Church (and become united to Them
themselves). Trying to bless the
conscious opponents of Christ and the Orthodox Church (like the current
nation-state of Israel) will only bring evil to a people in the long run.
--
Holy
Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!
Anathema
to the Union!
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