In this video, Tucker Carlson and Christian minister Farres Abraham discuss the treatment of Christians in the Holy Land, focusing on the town of Bet Sahour, Abraham's hometown, near Bethlehem (10:21). Abraham highlights the existential threat to the Christian community in Bet Sahour, stating that Christians are leaving due to Jewish settlers moving into the town (11:03). He explains that these settlements are often funded by the Israeli government and supported by some Christians in the United States (11:16).
Abraham recounts a personal experience where his mother was shot by an Israeli soldier when he was ten years old (26:54). Despite this, he emphasizes the Christian teaching of loving enemies and not harboring bitterness (28:30). He notes that Palestinian Christians take the Sermon on the Mount very seriously, believing it calls for forgiveness and love even in the face of persecution (27:42).
The conversation also touches on "home mapping," a policy where Israeli soldiers enter Palestinian homes for intelligence gathering, often locking families in a room for extended periods (41:16). Abraham shares another incident where a Christian young man was killed by a stone dropped by an Israeli soldier during such an operation (41:46).
The discussion extends to the role of Christian Zionism, which Abraham defines as a theopolitical movement that believes God has two distinct peoples with separate plans and covenants (1:03:37). He argues that Christian Zionism has replaced Jesus with the current state of Israel (1:08:06). Abraham stresses that Jesus expanded the scope of God's promise to everyone, not just a geographical location or a specific bloodline (1:08:32). He criticizes the notion that current-day Jews have a stronger ancestral claim to the land than Palestinian Christians, suggesting DNA tests would reveal Palestinian Christians are more closely related to first-century inhabitants (1:17:10).
A significant point of concern for Abraham is a Christian summit in Jerusalem where participants were reportedly instructed not to mention the name of Jesus or preach (1:23:40). He sees this as a troubling parallel to biblical accounts where disciples were told not to speak of Jesus (1:24:16). He concludes by stating that the gospel message includes advocating for the marginalized and bringing God's love to those suffering (1:42:22). He expresses deep concern that the vacuum created by violence and despair in places like Gaza will be filled by radicalism and extremism (1:47:27).
