In this essay I focus on Christian Zionism, its roots and growth, to judge wether or not it is possible to look at Christian Zionism as a modern form of myth. To do that I have used Bruce Lincoln's definition: ideology in narrative form. I also ask the question whether this kind of religious conviction can be labeled as an extreme or become a danger to society. The conclusion I reach is that Christian Zionism and its broader context, dispensationalism, very well fits the definitions of modern myth that Lincoln offers. There is certainly a hierarcic ideology within Christian Zionism, and its narrative/myth have been ”negotiated between narrators and audiences over time”. The essay also shows that there is a risk concerning this particular form of religious conviction, it could become an extreme. Especially so when this alternative form of viewing reality and the future, is represented not only among ordinary citizens in the US, but also within the US Government and among military leaders.

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<p>Denna uppsats berör ämnet kristen sionism. Jag kommer att undersöka ämnet kristen sionism utifrån en nutida kristen kontext. Som exempel på detta kommer jag att använda mig av material skrivet samt predikat av Ulf Ekman, teolog och grundaren av rörelsen Livets Ord. Ulf Ekman är själv uttalad kristen sionist.</p>

Denna uppsats berör ämnet kristen sionism. Jag kommer att undersöka ämnet kristen sionism utifrån en nutida kristen kontext. Som exempel på detta kommer jag att använda mig av material skrivet samt predikat av Ulf Ekman, teolog och grundaren av rörelsen Livets Ord. Ulf Ekman är själv uttalad kristen sionist.

The purpose of this study is to examine what temple vision the jewish temple activist Gershon Salomon, the unchallenged leader who founded the first ever jewish organization to focus on the significance of the Temple Mount and the rebuilding of the jewish temple, had about the Temple in Jerusalem in Jewish tradition. The study will apply whether Salomons temple vision was a religious/ritual in which the rebuilding of the Jewish temple in Jerusalem was the main goal, a nationalistic/zionist where the significance of the Temple Mount was political, cultural and spiritual rather than religious, or a worldwide temple vision. This will be investigated by using the psychiatric phenomenon of the Jerusalem syndrome as well as Maria Läppekaris (2004/5) definition of apocalyptic representations of the Temple Mount. This study will examine the material which consists of two interviews with Gershon Salomon through a qualitative text method. The results of this thesis found that Gershon Salomons representation of the rebuilding of the temple was nationalistic/zionist.