Author: AJ Rodriguez
Date: January 8, 2026

As a Christian committed to truth, moral responsibility, and the dignity of human life, I
have spent years engaging in difficult conversations about Israel, antisemitism, and the
role of faith in public life. These conversations are rarely simple, and they should never
be reduced to slogans or political camps. But recent trends in public discourse,
especially those highlighted by major gatherings such as AmericaFest (AmFest) 2025,
have raised serious concerns that deserve thoughtful, principled reflection.

This is not a partisan critique. It is a moral one.

Christians are called to pursue truth with humility, to resist false witness, and to exercise
discernment concerning whom we elevate and what narratives we normalize. Scripture
repeatedly warns against careless speech and the power of words to wound, divide, or
mislead. In an age where commentary travels faster than context, that responsibility is
heavier than ever, especially for those with large platforms.

At AmFest 2025, tensions over Israel and related discourse became a focal point. Some
voices passionately defended a traditional alliance, while others critiqued not only policy
but broader assumptions about the conflict. Ben Shapiro, for example, used his platform
to call out what he sees as the danger of conspiracy talk and misleading rhetoric,
arguing that “we have a duty to provide evidence for the claims that we make” and
warning against “emotive accusations, conspiracy theories, and just casting questions”
without grounding in fact.

These disagreements were not minor or academic. They illustrated an underlying
question: When does legitimate discussion about policy cross into something damaging
either to Jewish communities, to Christian witness, or to the cause of truthful dialogue?
Shapiro’s comments underscored that even within a shared community, the boundaries
of responsible speech matter deeply.

Other voices reminded attendees of the very real human cost behind abstract debates.
Omer Shem Tov, an Israeli survivor of 505 days in Hamas captivity, spoke powerfully of
his experience and the broader moral stakes of the conflict. He referenced the fight
“between good and evil,” warning that terrorism does not confine itself to distant places
but “kills Jews because they are Jewish, and Christians because they are Christian.”
Such testimonies put flesh on discussions that too often become theoretical or
tokenized.

Criticism of government policy is legitimate. Delegitimization or demonization of an
entire people or nation is not.
 

For Christians, this distinction matters deeply. Antisemitism is not merely a political
problem; it is a theological and moral failure. The Church’s history includes grievous
moments where Jews were scapegoated, caricatured, or blamed for societal ills, often
under the guise of moral or political critique. We should be especially vigilant not to
repeat those patterns in modern form.

When Israel is singled out, morally inverted, or portrayed as the primary obstacle to
peace while brutal actors are minimized or excused, we must ask whether we are
applying a consistent moral standard. Selective outrage is not justice. And moral clarity
cannot survive when facts are subordinated to ideology or resentment.

Christians also have a responsibility to consider the consequences of careless speech.
Rhetoric does not remain abstract. On college campuses, in churches, and in online
spaces, the tone set by public figures shapes how people understand Jews, Israel, and
the broader Middle East. When influential voices suggest that Israel is a destabilizing
force or imply motives divorced from shared values and historical alliances, those
narratives quickly filter down, often stripped of nuance.

The result is not healthy debate, but confusion, suspicion, and in some cases, open
hostility toward Jewish communities.

This should concern every Christian, regardless of political affiliation.
Supporting Israel does not require uncritical agreement with every decision made by its
government. It does require honesty about the nature of the conflict Israel faces,
recognition of its right to self-defense, and rejection of narratives that echo centuries-old
tropes about Jewish power, control, or duplicity.

Moreover, Christians should be wary of a growing tendency in public discourse to frame
international issues through grievance-based politics rather than moral reasoning. When
opposition to “the establishment” becomes the primary lens through which foreign policy
is judged, truth is often the first casualty.

The Christian tradition offers a better framework.

We are called to defend the vulnerable, oppose violence against civilians, and stand
against ideologies that glorify death and terror. We are also called to pursue peace
rooted in truth, not false equivalence. Peace that ignores reality is not peace at all.
Israel exists in a region where Christian communities have been decimated, religious
minorities are routinely persecuted, and dissent is often met with imprisonment or death.
That context matters. Ignoring it in favor of simplistic narratives is not moral courage, it
is moral negligence.
 

This moment calls for careful speech, responsible leadership, and a recommitment to
ethical consistency. Christians, especially those with influence, should ask not only
whether something is provocative or popular, but whether it is true, just, and
constructive.

We can and should engage difficult questions about the Middle East. But we must do so
without abandoning our moral compass or repeating historical failures that the Church
should have long outgrown.
Faith demands better of us.