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Christian Zionism is a political and religious phenomenon which has shaped the current Middle East to a very significant degree. Prompted by their religious beliefs, Christians played an important role in facilitating Jewish return to Zion, and in subsequent establishment, justification and defense of the State of Israel. Faith as motive behind Christian support of Israel became a more discussed topic during the recent years. That phenomenon was, however, usually superficially explored, particularly in Europe, where it was often perceived as a new and bizarre American excess, prompted by some other, non-religious and obscure interests. By inquiry in its history, this article demonstrates that such a view of Christian Zionism is largely incorrect. Christian Zionism can be traced all the way back to early 19th-century European and American Christian Evangelical movements. It grew out of a certain view of ecclesiology and literal interpretation of the Bible. The article suggests some explanations for reasons why it took so long for Christian Zionism to become recognized as a political and religious phenomenon, and argues that Christian Zionism by mid-20th century underwent a profound transformation. From an eschatological, proselytizing evangelistic movement it became more focused on ideology and geopolitical circumstances. The movement is still based on Christian religion, but support to the Jewish state is not focused on end-time prophecies any more. Among the main themes of the movement's current phase are recognition of Jewish and Christian common roots and civilizational proximity, fulfillment of Old Testament promises to Jews, resistance to global jihad, and Christian remorse for the horrors of the Holocaust. In conclusion, Christian Zionism is probably an unprecedented interfaith phenomenon, which is, in spite of being complex, multifaceted, and multilayered, genuinely and primarily religious. Adapted from the source document.

U svom djelu Zatvorena trgovačka država iz 1800. godine, njemački filozof Johann Gottlieb Fichte zagovara ekonomsku autarkiju kao radikalan oblik protekcionizma, dok 1840. njemačko-američki ekonomist Friedrich List izdaje »bibliju protekcionizma«, djelo Nacionalni sustav političke ekonomije u kojem se suprotstavlja učenju Adama Smitha o važnosti slobodne trgovine i međunarodne razmjene. Pitanje otvorene ili zatvorene privrede iznimno je aktualno s obzirom na to da su globalizacijski procesi rezultirali rastućim nejednakostima i drugim anomalijama te se, kao reakcija, ponovno javljaju, ako su ikad i nestale, snažne protekcionističke prakse. U radu će se pokušati odgovoriti na pitanje je li globalni kapitalizam nužno suprotstavljen ekonomskom nacionalizmu te koju poziciju u toj opreci danas zauzimaju lijeve i desne političke opcije. Naime, umjesto lijeva ili desna, sve češće može se čuti da je neka stranka sistemska ili prosvjedna, pri čemu se tzv. sistemskima predbacuje da žele zadržati status quo u provođenju neoliberalne agende, dok prosvjedne često klize u populizme i nacionalizme. ; Johann Gottlieb Fichte in his work The Closed Commercial State (1800) argued for economic autarky as the next reform of protectionism. German-American economist Friedrich List published The National System of Political Economy (1840) which is considered to be the "Bible of protectionism". List was the opponent of Adam Smith's theses on the importance of free trade and international market. The advocate in a shift from open to closed economy is actual in the globalized world, which is determined by growing inequality and other social and political anomalies. Protectionism is imposed as a possible response to the discontents of globalization. The paper attempts to answer if there is a link between global capitalism and economic nationalism, and how are left and right political parties related to that possible link. Recently, in the days of political dissatisfaction, the alternative between left and right positions is replaced by the opposition between system and anti-system or protest parties. While system parties are criticized for keeping a status quo of neoliberal agenda, protest parties slide into nationalism and populism.

U svibnju 1841. godine otvorena je pri Židovskoj općini u Zagrebu prva škola, Bildungsschule, i prvi učitelj bio je Karl Saphir. U Varaždinu je tada već postojala škola sa 65 učenika. Troškovi škole namirivali su se školarinom i dobrovoljnim prilozima, a siromašni đaci bili su oslobođeni plaćanja. U listopadu 1855, nakon kraće stanke, otvorena je u Židovskoj općini Trivialschule sa tri razreda. Podučavani su njemački jezik i hebrejski predmeti. Jezik u nastavi u školama Hrvatske bio je odraz političkih prilika. Dok se u pučkim školama dozvoljavao "zemaljski pučki jezik", u gimnazijama se učilo na stranim jezicima. Tako je 1848. u Hrvatskoj i Slavoniji nastavni jezik latinski s obveznim mađarskim. 1849/50 uveden je "ilirski jezik" s obveznim njemačkim. Poslije je njemački jezik proširen i na nastavu povijesti, prirodopisa, matematike i fizike. Ilirski jezik je službeni do 1854, a poslije se uvodi hrvatski, ali samo za učenje hrvatskog jezika i vjeronauka. U Rijeci je u školama neko vrijeme ilirski i talijanski jezik, a od 1854/55 njemački. ; The first Jewish schools in Croatia were founded in Varaždin and Zagreb, and later in Osijek. At first, they were under the control of the Catholic Church as were other Croatian schools. In 1851/52 there were four Jewish schools with 131 pupils and in 1853/54 the number of pupils amounted to 277. The first Jewish school was established in Zagreb in 1841 and in 1889 it was moved to a new Community building containing four classrooms. The first director was Rabbi Dr Hosea Jakobi. Besides the obligatory curriculum, pupils learnt the Bible, holiday customs and the Hebrew language. For pupils at other elementary schools in Zagreb religious education was conducted several times a week and secondary school pupils went to the Jewish community once a week to attend classes. Great attention was paid to the education of children and the young: support and scholarships were given; boarding schools, centres and canteens were founded. There were many youths and student's societies, for example, The Jewish Society for Supporting Poor Students, Judea, Esperanza (the Sephardim), Literary section and Credit cooperative "EZRA" and other organizations. In 1929/1920 the Jewish communities in Croatia numbered over 500 elementary pupils, over 1,000 secondary school pupils and more than 250 students at the University of Zagreb, mainly studying law and medicine (girls made up a quarter of this number). In the centres of Jewish communities secondary schools were attended by pupils from neighbouring villages and meals were organized for them (Tage esen) in Jewish families. Teachers from Jewish communities went to surrounding villages and organized religious education. Many libraries and cultural, music and other activities were organized for children and youth in the communities. ; Tekst je objavljen u knjizi "Židovi u Hrvatskoj - židovske zajednice", Zagreb, 2004, str. 141-145 (the text was published in the book "Jews in Croatia - Jewish Communities", Zagreb, 2004, pp. 141-145).