Guinness, Gaza, and the Gospel: When Ethno-Nationalism Masquerades as Faith
On July 17th, an Israeli strike on Gaza’s only Catholic parish killed three—including two elderly women—and left many wounded, including the pastor. The next day, Babylon Bee Editor Joel Berry had this to say about the victims: There are “only about 200 professed Catholics still living in Gaza and they all support Hamas.” They “aid and support the terror regime,” he added.
On July 16th, one day before the attack on the church, U.S. Ambassador to Israel Mike Huckabee stated this in response to Irish lawmakers trying to hold radical Israeli extremists accountable for nearly destroying a church in the only remaining all-Christian village in the Holy Land: “Did the Irish fall into a vat of Guinness?…Sober up Ireland!”
These aren’t just flippant remarks. They are theological signals, cultural relics, and dangerous political weapons. What unites them is a Protestant-inflected security: mock the Catholic, disclaim the non-white Christian, demonize the immigrant—all while draping the rhetoric in Christian respectability.
Berry’s remarks don’t just amount to a geopolitical argument but a theological one. He claimed “true Christian faith still exists in Gaza, but it’s all underground. Anyone allowed by Hamas to practice openly is allowed to do so only because they aid and support the terror regime.”
In other words, he divided Gaza’s Christians into two categories: the visible, sacramental Church—painted as collaborators with terror—and the “true” underground believers, invisible and therefore morally acceptable.
This isn’t satire. It’s an erasure. Berry’s words echo centuries-old Protestant suspicion toward Catholicism and Orthodoxy—faith too public; too ritualistic
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