ISSUE 66, SUmmEr 2013 cornerStone A PublicAtion by SAbeel ecumenicAl center

special issue Breaking Ground © Elev 8 © Elev

in This issue A Look Back, the Way Forward by Naim Ateek A Look Back, the Way Forward by Naim Ateek 01 During the 9th international conference, we will be doing PLT: The Beginnings by Naim Ateek 03 two things. First, we will address the theme, the Bible and PLT: A rewarding Way by Samia Khoury 05 the -Israel conflict. We will also celebrate 25 years of Palestinian Liberation Theology (PLT). It is important to note Longtime Friends of Sabeel that Sabeel as a center was established several years after the by Janet Davies and Betsy Barlow 06 emergence of PLT. The Three-Fold Nakba by Cedar Duaybis 08 Practically, however, the movement towards a liberation theology started during the first intifada in 1987, when some PLT’s Critical Contribution were reflecting on the meaning of faith by Rosemary Radford Ruether 10 and resistance under the Israeli occupation. Officially, the Sabeel by Violette Khoury 12 name PLT was adopted with the publishing of my first book, Justice, and Only Justice, a Palestinian Theology of Liberation, Glimpses of Our Activities 14 Orbis Books, 1989. The Pilgrim road of Humanity by Jean Zaru 16 During the 9th conference, we will celebrate those first shoots of this theology that would prove relevant to Palestinian The First PLT Conference by Kathy Bergen 18 Christians. A relevant Faith by Jonathan Kuttab 20 2 iSSue 66, Summer 2013

In this Cornerstone issue, we are for all. Therefore, the life that Christ the millions of people in our world reflecting on the beginnings of PLT that offers every person is one that has the today who are enslaved to sin and evil eventually led to the establishment of potential of being lived in all fullness, or and are in need of forgiveness and new Sabeel. Our objective is to help readers abundantly. This fullness is predicated life, but also the millions enslaved to capture the expressions and nuances of on a life of love and service – love of injustice and oppression by people in those beginnings. Indeed, PLT and its God and service to others. power and who are in need of political Sabeel Center gave hope to Palestinian liberation and a new life of freedom. Christians and lifted some of them In the second verse, says that it The case in point is the Palestinian out of their political, religious, and is the truth that makes us free. I like people who are living under the illegal theological despair. Sabeel empowered to understand the word “truth” in a Israeli occupation. So long as people are many to work for justice and peace comprehensive way. It is the truth of living under conditions of domination through non-violence. Sabeel impacted God who is the source of all truth. It is and injustice, they are enslaved and are many people’s lives and helped change the truth that was manifested to us in in need of liberation. their theological outlook. In some cases, Jesus Christ who is the incarnate word it restored faith to people who had of God. It is the truth that is the real, In other words, there is a logical linkage given up on the church for its lack of accurate, and authentic state of things between the above three verses. Truth involvement with the real issues of life. that is in conformity with facts and and liberation are linked with what reality. It is also the truth that is the Christ has come to offer us – a life that We hope that by looking back on the opposite of falsehood, fabrication, and can be lived in its fullness. beginnings of PLT, we will inspire our deceitfulness. The knowledge and the readers going forward to continue commitment to this kind of truth can Consequently, when we see people walking the Sabeel (the Way), as all of us sustain the followers of Jesus Christ in living under the yoke of “slavery,” we face the challenges ahead in the struggle their life’s journey and can be a source know that our faith must not tolerate for liberation for all of God’s children. of freedom and liberation. this. Christ has come to set us free and to empower us to work for the liberation Faith and liberation The third verse reflects the Apostle Paul’s of others so that they too can experience Looking back at the last 25 years, three faith. For Paul, our liberation does not the abundant life. Paul’s warning should verses stand out for me: come from human beings but from be taken seriously, and we must stand Jesus said, “I have come in order that you Christ. Christ is our great liberator. firm against any form of slavery; not might have life – life in all its fullness” God in Christ wills that we should be only for us but equally for every one of (John 10:10). free. Our liberation has already been our brothers and sisters who have fallen Jesus said, “…you will know the truth achieved by Christ through his death victim to oppression and domination. and the truth will make you free” (John and resurrection. Therefore, we need 8:32). to stand firm and must not submit to a By the Grace of God, Palestinian Paul said, “For freedom Christ has set us yoke of slavery. Paul was talking about Liberation Theology emerged. Its free. Stand firm, therefore, and do not what constituted enslavement in his own advocates should speak the truth to submit again to a yoke of slavery” (Gal time experienced by the early Christians people in power and must prophetically 5:1). living in Galatia. proclaim the good news of liberation The above three verses constitute a for all those who are oppressed. This is good basis for a Palestinian liberation The implication for us today is clear. the mandate that we have received from theology movement. I would like to No human being should be enslaved. Christ our liberator. think of the first verse in a universal Enslavement is not limited to the “For freedom Christ has set us free. Stand sense and its application must include classical slavery that our world has firm, therefore, and do not submit again to all people. From a Christian perspective, known, although there are still people a yoke of slavery” the coming of Jesus Christ was not only today who suffer from such abhorrent for a small segment of humanity but conditions. I am not only talking about The Rev. Ateek is the Director of Sabeel iSSue 66, Summer 2013 3 PLT: The Beginnings

by Naim Ateek was invoked and consulted. They were a theological lesson where people reflected on their Christian response to the Israeli Three factors contributed to the the intifada elicited a spontaneous army violence. They were empowering development of a Palestinian theology response among the Palestinian people sessions where people’s faith and resolve of liberation. throughout the Gaza Strip and the were strengthened and deepened. West Bank, including East . Christians discussed the violence and First, was the 1987 Palestinian intifada: Indeed, it was in Jerusalem 2,000 years nonviolence of the intifada, the justice This intifada was the response of the before when the followers of Jesus and injustice of the situation, the need Palestinian community against the illegal Christ proclaimed his resurrection and for resistance, and the meaning of love Israeli occupation of Palestine. It started by the power of the Holy Spirit started of enemy in situations of conflict. It was 20 years after the occupation of the Gaza the Christian movement. Now again there in the parish hall at St. George’s Strip and the West Bank, including East in Jerusalem, a group of Palestinian Cathedral where Palestinian liberation Jerusalem. The objective was to end Christians meeting regularly to worship theology saw the light of day as the the occupation and find a resolution God were wrestling with the right Christian community of faith reflected to the conflict over Palestine based on response vis-à-vis the intifada. The on its relationship with Christ and its international law. During the previous result was the initial sprouting of the responsibility for others. 20 years, many international attempts movement for a Palestinian theology of to arrive at a political solution were of liberation. Third, was the publication of Justice no avail. Israel was militarily strong and and Only Justice, a Palestinian Theology was not interested in peace. There was Every Sunday after church Palestinian of Liberation in 1989. The manuscript even an escalation in Israeli state violence Christians met and discussed their of my book was already at Orbis Books as well as in Palestinian resistance faith response. Several things were in New York when the intifada started against the continued occupation, the accomplished as a result of these in the occupied Palestinian territories. I confiscation of Palestinian land, and the meetings. They were a therapy time remember vividly that I had to rush in a building and expansion of the illegal where people shared their stories and few added pages to cover the intifada so Israeli settlements. frustrations and evaluated the political that the book would not be dated even and social situation of the past week. before it was published. The book was The time came when the Palestinian They were a Bible lesson where the Bible launched at St. George’s Cathedral soon people were fed up with waiting for the international community to resolve the conflict. Consequently, rose up to shake off the shackles of oppression; hence, the intifada started. It was a largely peaceful uprising against an obstinate and stubborn occupation. Young Palestinians broke the barrier of fear and shattered the myth of Israeli army invincibility. second, was the response of the Christian community of faith in Jerusalem. The sudden eruption of The rev. Ateek, Jean Zaru, Cedar Duaybis, Samia Khoury and Nora Carmi 4 iSSue 66, Summer 2013 after it was published; and it became a the true indigenous people of the land. imprisoned and deported, while some basis for the fledgling PLT movement. lost their lives. It is possible to say that By the Grace of God the movement Further reflections: the flame of truth and justice was never slowly spread inside the country as well Looking back at the journey of the last extinguished. People were aware of the as abroad. 25 years it is true to say that whenever military might of Israel as well as the we proclaim the gospel we are in essence ability of its security forces to apprehend some theological anchors: proclaiming liberation. In a sense, I see any suspect and neutralize those who One of the most stimulating ideas liberation as the essence of our Christian were perceived as a threat. In spite of all that affected the Palestinian Christians faith. Liberation is a comprehensive of this, people resisted through various was the discovery that Jesus himself word. In both original Hebrew and nonviolent methods. was a Palestinian who lived and died Greek, the meaning includes salvation, under the roman occupation. Such deliverance, rescue, as well as well-being At the same time, due to the conflict a discovery connected 20th century and healing. In fact, the concept of a over Palestine, many people’s faith was Palestinian Christians with their theology of liberation emerged from shaken. For those who continued to first century ancestors. It made Jesus a context of oppression and injustice. cling to faith, their theology reflected a accessible to them in his humanity and Wherever oppression, domination, sense of despair and resignation. It was a his relationship to the land, people, and and injustice are found, it is natural passive waiting on God. PLT, therefore, the powers. Jesus was a tangible person for human beings to seek freedom and was the spark that lit the fire that started and his ideas and teachings began to liberation. From this perspective, Jesus doing two things. First it burned the unfold to Palestinian Christians in Christ is our liberator. chains of the oppressive theology that greater clarity. Such relevance produced shackled many of us; and second, PLT two important outcomes. First, Jesus In the context of Palestine and Israel, was the light that lit our way to fathom a began to be seen as a paradigm of faith. liberation theology developed formally deeper understanding of God in Christ Christians could look to him and model more than 40 years after the Nakba; yet and discover the wonderful message their lives after him. Jesus experienced its roots were probably unconsciously of the Bible about a loving God who the harshness of life under an oppressive hidden in an earlier time as it was loves all people equally and wills justice, occupation similar to the way our ripening and maturing in one’s soul peace, and liberation for all. people were experiencing oppression. and mind. Furthermore, I am sure Second, Jesus Christ became a criterion that some clergy as well as laity were Finally, from the very beginning, PLT for measuring, judging, testing, and practicing some form of liberation was committed to nonviolence and evaluating people’s actions today. Jesus theology without naming it. Indeed, emphasized three essential gradational Christ inspired us to action; and like him, all along many people were engaged in points: justice, peace, and reconciliation. many of our people were ready to use the resistance struggle. many chose the Justice must be done first. It is justice that his nonviolent methods. Jesus became armed struggle; others chose peaceful can produce peace, and peace is what people’s hermeneutic for interpreting and nonviolent means. many were can open the door for reconciliation. the Bible, especially the Old Testament’s difficult texts.

A further anchor was the priority of justice and the recognition that a lasting peace can only be built on justice. Justice was the business of the church and church leaders needed to dare to take a stand for truth and justice. The time had to come when the government of Israel had to admit the wrongs and injustices it had committed against the Palestinians and to accept to share the land of Palestine with them. The Palestinians, with their The rev. Ateek leads a small group discussion in Nablus variety of religious backgrounds, were (Jacob’s Well) at the Ecumenical Summer Camp, July 1993. iSSue 66, Summer 2013 5

PLT: A Rewarding Way

by Samia Khoury ecumenical right from the beginning, took place in the parish hall of St. I still recall that day when rev. Naim this was something completely George’s Cathedral. They included Ateek called to invite me to join a group different. It was liberation theology and Bible study and book readings. to look into the possibility of starting a being under occupation, we needed Palestinian Liberation Theology (PLT) liberation theology just as much as I still remember how much I was movement. The Christians in the political liberation because as Christian affected and influenced by one of the Galilee faced a new reality overnight Palestinians, we all felt that many of the first books that we read: Upside-Down after the 1948 Nakba, and had many Biblical texts had been used to justify Kingdom by Donald Kraybill, who was burning questions. Can this be God’s our dispossession and oppression. a mennonite. Of course we started with will? rev. Ateek tried to find answers. basics of liberation theology by the His book Justice and Only Justice, which Our work began in the parish office founder of liberation theology in Latin was based on his dissertation for his of rev. Ateek, with Cedar as part time American, Gustavo Gutierez, who was degree in theology, was the inception staff. It did not take long for me to a Peruvian. There weren’t enough copies of Palestinian Liberation Theology 25 be completely immersed in this new of either book, so we used to photocopy years ago. venture. I was already involved with a chapter at a time and we took turns the YWCA and rawdat El-Zuhur leading the discussion on each chapter. I felt so honored to be one of this small Elementary School but somehow I Another book was about the experience group of clergy and lay people, men managed this venture without even of South Africa with liberation theology and women, who were at the doorstep feeling it was a burden. Our group’s titled, The Hope of the People who of a new vision for theology. We were meetings and programs, which were Struggle by Carlos mesters. It was very three women: Cedar Duaybis, Jean Zaru and I; one layman, advocate Jonathan Kuttab; and three clergymen: rev. Ateek, Father Elias Chacour (who became Archbishop of the melkite Church in the Northern Galilee), and rev. riah Abu el-Assal, who became the Anglican Bishop of Jerusalem. I had known both Father Chacour and rev. Abu el-Assal from when they used to speak to our YWCA groups during their visits to the Galilee. But it was not long after those early years of PLT that these two became too busy in their new responsibilities.

In the meantime, our small group had called on other lay people to join. Theology always interested me and I was Sabeel co-founders Samia Khoury and now Archbishop Elias Chacour speak at the 1996 always close to the church. However, conference. 6 iSSue 66, Summer 2013

Longtime Fri ends of Sabeel

“In 1982, I became the first Christian Aid Coordinator to visit Palestine- Israel. As for so many people, the Holy Land had previously largely conjured up for me a vision of Biblical characters and places. I had little awareness of the wholesale displacement of the Palestinian people A Bible study session at St. George’s Parish Hall in 1991 and the violence done to them as a result of the declaration of the State of Israel in 1948, and then Israel’s meaningful to see how each liberation I had the honor then to welcome the occupation of the West Bank and the theology movement had emanated participants at the beginning of the Gaza Strip following the 1967 war. from the context of its own country. conference and that is when I remarked Since that time, I have returned many These meetings and discussions were that in our troubled land, liberation times to Palestine-Israel and witnessed very refreshing; they lifted our spirits and theology were coming together for at first hand the terrible suffering of and helped us all read the scriptures the first time on the same platform. the Palestinian people under their with Palestinian eyes. We really felt occupying power, where daily they there was a revolution in our thinking, The movement started growing much face the demolition of their houses, which made our faith very relevant to quicker than we had planned for, or their olive groves and their national our situation. dreamed of, so there was need for more identity. Wherever I have been, they room and more staff. That is when we have begged me to tell their story We also all felt the religious education all thought that we also needed a name around the world, and this became a curriculum in the schools, whether to link to this movement other than lifelong mandate for me. Christian or muslim, was not playing PLT. It was also necessary to consider a positive role in understanding each starting a branch in Nazareth, as the In 1984, I met Canon Naim Ateek, other. So we attempted to suggest a problems in the Galilee differed quite a Director of Sabeel, the Ecumenical curriculum for ethics for the lower bit from our problems in Jerusalem and Liberation Theology Centre in classes as a first stage, whereby there the West Bank. Jerusalem where, in Naim›s words, would be no need to separate Christians “Justice is nailed to the cross daily.” from muslims in the same class. Dr. It was on one of our trips back from In 1996, at Naim›s invitation, I Ibrahim Abu-Lughod, the head of a meeting in Nazareth that we started became for several years, coordinator the committee for the new Palestinian thrashing out possible names until of Friends of Sabeel UK. Sabeel school curricula, was very cooperative there was a unanimous agreement. We became a major focus for me and and receptive to our concern. But chose Sabeel, meaning the “way,” and many others who felt compelled to unfortunately, he realized that nothing also a source of water. Now that I am spread the Palestinian story. could be done at that time. retired from the Sabeel board, I can say it has been a long Way, a fruitful and more recently, with Sabeel UK North _ The first Sabeel international confer- rewarding Way and definitely a source West region, we have committed ence, held at Tantur Ecumenical for quenching the thirst of our faith. wholesale support to the 2009 Institute in 1990, was meant to test document, which whether the concept of a conference Samia Khoury is a Sabeel co-founder and challenges the role of empire in this was viable. The positive feedback on the former Sabeel board member. She currently tragic situation. I think daily of maya conference was beyond our expectation. volunteers at Sabeel. Angelou’s wise words: “History, iSSue 66, Summer 2013 7

Longtime Fri ends of Sabeel

despite its wrenching pain, cannot be unlived but, if faced with courage, need not be lived again.” Janet Davies (FOS UK)

“Friends of Sabeel – North America (FOSNA) began after the 2nd Sabeel conference in January 1996. We joined © FOS UK with Canada so that we could exchange ideas and speakers. The Canadians are now independent, but we still can work together. We started out boldly raising funds to help Jerusalem and our work here, building some local chapters, collaborating with other groups with similar aims, and holding conferences around the country.

While we recognized the general lack of information about our issue within the U.S. public, I think we seriously underestimated the serious misinformation being injected into the community›s views by those who had a vested interest in holding on to Sizer © Stephen FOS UK annual conference, 2013 Palestinian land and refusing to allow Palestinian refugees to return.

In my lifetime, U.S. views have changed significantly on a number of occasions. Often it comes about through education in schools and colleges, or through the media, or through churches and other religious institutions. I want to mention our slowness in changing perceptions because I hope to help my Palestinian friends understand why it has been so slow in happening, but to also recognize that things are at last changing. With continued hard work, there is hope that Americans will see that working for justice is crucial for a lasting © Stephen Sizer © Stephen peace for both Palestinians and Israelis.” Betsy Barlow (FOSNA) FOS UK annual conference, 2013 8 iSSue 66, Summer 2013

(pp77-78). It is said that theology is a bridge that leads humans to God. For Palestinian Christians, this bridge had collapsed and we were caught in the crack, unable to go back to our former theological thinking while groping to find a meaningful way forward. Whether it was Western feelings of guilt or the theology of Christian literalists, or the ideology of Jewish , the Bible © John Halaka © John was used to grant approval to the tragic ruins of a demolished Palestinian village fate of the Palestinian people.

Israel was not established without the destruction of hundreds of Palestinian The Three-Fold Nakba villages, the creation of some 750,000 refugees, and the destruction of the national and political life of the by Cedar Duaybis Palestinian people. Our faith seemed to clash with the reality of our lives. The seeds of Palestinian Liberation controlled every aspect of our lives. Theology (PLT) go back to the days of my generation grew up under the the Nakba, 65 years ago. About 750,000 When eventually the curfews were eased influence of Western dominated Palestinians were driven out or fled in and we were able once again to go to theology, especially during the British fright from their country in the face church, everything was the same _ the mandate period when many schools of the brutal onslaught of the Zionist liturgy, the Bible readings, the sermon were run by British missionaries. underground militias. These militias and the hymns; whereas outside, our Scripture was taught through their were carrying out a premeditated plan lives had been turned upside down. lenses and, whether consciously or to evacuate the country of its Palestinian The ev. r Naim Ateek, the father of unconsciously, it was done in a way Arab citizens. PLT, who himself, together with his that supported the policy of the British family, became an internal refugee in Government towards the facilitation When I look back today, I can discern Nazareth, describes what happened of the establishment of the “Jewish a three-fold Nakba. It was a human in his book, Justice and Only Justice, a homeland” in Palestine. Nakba of enormous magnitude. It Palestinian Theology of Liberation: “The was an identity Nakba that made us establishment of the State of Israel was a At the beginning of Naim Ateek’s strangers in our own land, and it was seismic tremor of enormous magnitude ministry in the Anglican Church, he was a theological Nakba that pulled the that has shaken the very foundations determined to find answers to the many ground from under our feet and added of their beliefs…The fundamental theological questions that distanced to our feeling of being utterly lost. Our question of many Christians, whether people from their faith at a time when lives were like a ship whose anchor had uttered or not is: ‘How can the Old they most needed consolation, hope, broken loose and was drifting aimlessly. Testament be the Word of God in light encouragement and direction in their For the next 18 years, we were placed of the Palestinian Christian’s experience lives. He took time off to read the under very strict military rule that with its use to support Zionism?’” Bible with Palestinian eyes and reflect iSSue 66, Summer 2013 9

theologically on the tragic experience of their faith to work for justice, peace and the publishing of his book, Beyond the Palestinian people through the eyes reconciliation. I was asked to be part- Innocence and Redemption, was of faith. Our faith crises had intensified time staff to explore the possibilities of extremely well attended. From the after the six-day war when the rest of this important ministry. beginning we realized the importance historic Palestine – the West Bank, of speaking to visiting groups, and we East-Jerusalem and the Gaza Strip – Bible study was the mainstay of this organized a comprehensive speakers’ fell under Israeli occupation. religious new ecumenical ministry. We tried to training course for 25 young men and Zionism flourished and it was evident discern what God was saying to us here women who volunteered to meet with that they would hold onto the land and now, and to “develop a spirituality those groups and tell the story of the “that God had given them.” based on justice, peace, nonviolence, Palestinian people. liberation, and reconciliation for Naim Ateek formed a committee the different national and faith right from the beginning, PLT stressed of concerned Christians from the communities,” (Purpose Statement that there can be no liberation for one different churches, who after a series of of Sabeel). The first youth conference side with the enslavement of the other, workshops organized an International was organized for some 50 teenagers and that the well-being of one side was Conference in order to place this from the villages around ramallah to bound to the well-being of the other Palestinian reading of the Bible in the try and help them deal with life under side. A way has to be found for sharing context of liberation theologies around occupation and realize the power of the land in order to turn the present the world. non-violence in resisting injustice. curse into a blessing for all.

After the conference, the founding We held a number of workshops, members decided to start a ministry prominent among which was one that Cedar Duaybis is a Sabeel co-founder, former among Palestinian Christians to help dealt with “The Just War Theory” that Sabeel board member and a co-author of the them come to terms with their faith in was used to justify the war against Kairos Palestine document. She currently light of their experience, and to draw on Iraq. marc Ellis’s public lecture after volunteers at Sabeel.

Participants of the first Speaker’s Training Course enjoy Sabeel’s second youth conference, 1992 a closing party, 1992. 10 iSSue 66, Summer 2013 © Mondoweiss

Palestinian children look at the Wall and a neighboring illegal Jewish settlement. PLT’s Critical Contribution

by Rosemary Radford Ruether

The journey of Dr. Naim Ateek in I had been involved in critique of some months in 1987 at the Tantur the creation and development of a Christian anti-Semitism in the 1960’s Ecumenical Institute in Jerusalem. Palestinian liberation theology has and published a book about it in 1974: One day there I overheard some staff been very important in the shaping of Faith and Fratricide: The Theological at Tantur discussing the thesis written my vision of what redemption means, Roots of Anti-Semitism. But in the late by Dr. Ateek on the Episcopal Church for me and for many others who have 1970’s I became aware of how the in Palestine. This church was founded been drawn to the Palestinian story critique of anti-Semitism was being by British imperialists in the mid- of oppression. I have followed the used to justify Israeli domination. 19th century, inspired by a vision of development of Dr. Ateek’s thought In 1980 I participated in a trip to . Hoping that Jews since I first encountered his work in Israel-Palestine sponsored by a Jewish would convert to (the Palestine in 1987. I have attended women’s group interested in dialogue Anglican Church), thereby ushering in most of the Sabeel conferences since between Christians, Jews and muslims. world redemption through the British its founding in 1990. I have also I spent some time in Jerusalem and Empire, they appointed a converted taught courses on the conflict in ramallah encountering the Palestinian Jew, the rev. michael Solomon theological seminaries for over 21 perspective. This experience deepened Alexander, as the first Anglican bishop years and have taken students and my concern to see this issue in its in Jerusalem, to represent this hope. faculty on trips to Israel-Palestine. Palestinian context. Ateek’s thesis, written for his doctoral Dr. Ateek’s Palestinian liberation degree at Berkeley, , discussed theology has been a key guide in my husband, Herman J. ruether the irony of these roots of the Episcopal those courses. (a scholar of Islam), and I decided Church in Palestine for Palestinian to pursue this question by spending Anglicans such as himself. iSSue 66, Summer 2013 11

Fascinated by this story, I checked out oppression in Europe is the rationale Dr. Ateek’s thesis at the Tantur library, for their conquest. The Jewish claim to “ ‘…the critical and decided to go over to St. George’s the promised land is their dispossession cathedral in Jerusalem to meet him. I from their land of Palestine. Jewish issue for every was able to encounter him in his office peoplehood excludes the existence liberation there, and we quickly engaged in a of Palestinians as a people. Jewish theology, every conversation. He shared his concern redemption is Palestinian oppression.” liberation movement, to develop a Palestinian liberation … “the critical issue for every liberation theology. I was immediately inspired theology, every liberation movement, is not simply to throw by this vision and have been in contact is not simply to throw off oppression off oppression and with Dr. Ateek and his developing and empower the formerly victimized, empower the formerly thought ever since. but how to do so in a way that does victimized, but how not make former slaves into new slave In the spring of 1987 I taught a course masters.” to do so in a way that at Tantur on Christian Zionism and does not make former the Israeli-Palestinian conflict, while The critical contribution of a Palestinian slaves into new slave my husband taught a course on Islam. liberation theology is the struggle to masters.’ The critical Through these lectures we developed a answer this question. Only such a contribution of a plan to write a book together on how theology “can save us from repeating the Western Christian relations to Jews cycle of violence, from empowering one Palestinian liberation and Judaism were being reshaped by oppressed people only by making them theology is the the Israeli-Palestinian conflict. This was oppressors of another people.” Only struggle to answer this published in 1989, titled The Wrath of when we understand, “as Father Ateek question.” Jonah: The Crisis of Religious Nationalism affirms, that the earth belongs finally to in the Israeli-Palestinian Conflict. God and not to us as private property,” can we learn to live together in peace, by Rosemary Radford Ruether is a leading meanwhile, Dr. Ateek was developing sharing it with one another, “as sisters feminist theologian and Visiting Professor at his thought on Palestinian liberation and brothers, children of one God who Claremont Graduate University. She also theology and published his first book on created us and chooses us all.” specializes in liberation theology. this theme in the same year, 1989: Justice and Only Justice, a Palestinian Theology of Liberation. This book is foundational to the movement for a Palestinian theology and the development of Sabeel movements worldwide. Dr. Ateek very kindly asked me to write the foreword for this book.

In this foreword I discussed the challenge raised by Palestinian liberation theology to the use of exodus and promised land motifs in other liberation theologies. “A Palestinian liberation theology reveals the dangerous shadow side of these images of liberation from former oppression. Palestinians are victims of a Zionist liberation theology and ideology. The Jewish exodus from © Australians for Palestine © Australians 12 iSSue 66, Summer 2013

branch in Nazareth as an ecumenical movement with members from all the different denominations – with no room, no table, no chair and no telephone. moved by our conviction, our trust, our vision, and our feelings Sabeel Nazareth for the needs of the community, we started our mission. I had a dynamic by Violette Khoury and dedicated committee, and each member was active in his/her church. So we brought all the churches of Al Sabeel, the Arabic word for the I myself have suffered from the induced Nazareth together to Sabeel. “way” or the “path” has been my path and internal fanatic riots and violence, for more than 20 years. Living in which broke out in Nazareth from Our first activities and priorities were Nazareth, the headquarters of the so 1997-1999, provoked by the idea of regular Bible studies, ecumenical called “Arabs of Israel” or the “Arabs of building a mosque in a public square prayer meetings, and reflections. We 48,” we are indeed the “Arab Palestinian in front of the basilica. The pharmacy started with 400 people attending. It citizens of Israel” with pluralistic I owned in the area was robbed and was a blessing for all, and we realized religious belonging. As a long time vandalized. The damage was serious and the importance of Sabeel; but it was forgotten faithful, we share the same the loss was great for no other reason not enough. We organized visits destiny: a lost identity, suppression of than being a Christian. I found myself to the Biblical sites to discover our our existence, and cancellation of our alone with no support from anywhere. Christian roots in our land, meeting memory, culture and history. many were concerned about building different Christians in their churches. or not building a mosque but no one The reactions were encouraging but Our identity as Arab Palestinian Israeli cared about the living people. this was still not enough. We made Christians (and the denomination) a relationship with the Palestinian is a confusing one. Our daily life is The message was clear: As grassroots, we Christians in the West Bank: visiting directly and deeply affected by political have to stand up and take responsibility, them, praying together, and sharing measures where the churches are totally develop awareness, and work towards their Sunday services. There was a great absent. The dilemma became critical reconciliation and unity to avoid self- need for both sides; but yet this was still after the first intifada, which cut us off destruction. Our challenge includes not enough. from the Palestinians in the West Bank internal and external factors. Sabeel has – another rupture from our roots. Our been my way to react. Through Sabeel We organized study days, guided tours, language was being lost. At that stage I can work so it will not happen again and visits to the religious, historical it became easy to divide and subdivide to others. and political sites. For decades we have the community, and reduce it to groups been kept away from our history and of enemies: the best way to wipe the I was involved with the PLT since the our geography, so we tried to revive community out. beginning. In 1993, Sabeel started a those memories. It was stimulating; but ISSUE 66, SUMMER 2013 13

A Ramadan Tale: Why I Starve (a slang poem)

I starve because of how full I am, full of these blessings that I’m blessed with. I starve Women gather for a meeting in in 2003. because of how blind again, not enough. The vision became Our community programs include we are, see although clear: Sabeel’s work has no limits, and Muslims and Christians seeking we can see very far it’s the path is long and deep. understanding and unity, and are more in demand. We have more than 140 what’s put in front of For Christian Palestinians ecumenism events during the year and also speak our eyes that we’re blind is not an idea, it is a way of life. Living to a large number of international to. See you and I we together as Christians and Muslims is pilgrims. Our contacts with Jewish a major issue to maintain our social peace movements are fruitful. live the good life, we harmony and our social structure. Extending the work of Sabeel in all the don’t have to struggle Galilee is needed. After 25 years I can At Sabeel Nazareth we cooperate with say: God Bless Sabeel. to survive and we don’t other local organizations, and this is have to do much to feel empowering and enriching. We also Violette Khoury is Coordinator and speak to the international pilgrim Manager of Sabeel Nazareth alive…but what’s inside, groups, and this is the only way to let what’s inside is where them discover the truth. In addition, the problem lies, no this is very useful to recruit people for “For decades we justice and peace. Contacts with Jewish not what’s inside your peace movements are necessary for the have been kept justice we seek. We have to reach all the away from our stomach at the moment community – all ages, all categories, all history and our but what’s inside your educational levels, all social statuses. geography, so we tried to heart and your mind… The expectations are high. revive those memories. (to read the rest, see Sabeel’s We work with different age groups It was stimulating; but website: www.sabeel.org ) locally, with regular meetings and again, not enough. The various activities. We also have regular vision became clear: ecumenical prayer services and retreats. by Kareem Sawalmeh, Our artistic events, and our spiritual, Sabeel’s work has no 8th grade, Friends Boys social and political presentations by our limits, and the path is School, Ramallah youth group are much appreciated. long and deep.” 14 ISSUE 66, SUMMER 2013

Glimpses of Our Activities

Volunteer recruitment meeting in Bethlehem for the Global Young Adult Festival

Launching of the film, “The Stones Cry Out” at the Notre Dame Center in Jerusalem ISSUE 66, SUMMER 2013 15 Glimpses of Our Activities

Clergy wives meeting in Beit Sahour

Launching of the film, “The Stones Cry Out” in Nazareth

Sabeel Study Circle with Rev. George Shand in Jerusalem

An ecumenical prayer for the beginning of Lent and the Feast of the Annunciation in Nazareth

Clergy wives meeting in Beit Sahour Easter program with artwork made by Sabeel Nazareth youth 16 ISSUE 66, SUMMER 2013 © Tomorrow’s Youth Organization Youth © Tomorrow’s

A Palestinian child plays at a kindergarten in Tulkarm The Pilgrim Road of Humanity

by Jean Zaru

Friends, one of the best things that profession. And yet, I felt all of us, the pressures, there is no way back into happened in my life was attending the willingly or unwillingly, were moving escapism or disengagement from the Nairobi Assembly in 1975 of the World towards being a vast people›s movement whole human family or of setting up Council of Churches. This led to a of humanity. dogmatic and religious walls in order to great involvement in the ecumenical enjoy a separate Christian existence. movement. As I look back, I feel there As a member of this movement, I is something happening on the pilgrim could feel the internal pressure from I have struggled most of my adult life road of humanity. The Spirit of God is the Christian faith, and the external with issues of theology and liberation. moving many of the Christian churches pressure from world history. For me, And it has been a life experience, not a who are together in the World Council I find no duality between one and the library, which has served as my source towards being a People›s Movement. In other. Both aspects, inner and outer, of inspiration. My life experience many of their gatherings, I experienced are opening our eyes to see ecumenism has taken me to all five continents a cross-section of humanity, of every in its true universal light, a matter not where, over the years, I have been race and culture and Christian spiritual only for Christians, but also for the enormously enriched by contact with experience, of every background and entire inhabited world. I feel in spite of activists and theologians engaged in ISSUE 66, SUMMER 2013 17

various struggles of liberation. My and power-over to God within and life experience is equally rooted in power with, from death and destruction my identity as a Palestinian Christian to resurrection and life. We all belong woman; Therefore, before I offer my together. contribution towards a theology of liberation, I will share some about my The great divide is not between context. God, human beings, and the whole community of life. The great rift is My entire life has been affected and between care and carelessness, justice encompassed by Biblical teachings and injustice, mercy and mercilessness. and interpretations. As a Christian, a Palestinian, a woman, an Arab and May the local and international a Quaker, the teachings of Western community of Sabeel be blessed; it has Churches have affected me personally challenged, changed and deepened my and, collectively, have affected my own faith. people in very specific ways.

The use and abuse of the Bible in great experience, to deal with many of Jean Zaru is a Sabeel co-founder and reflecting on the legitimacy, policies these issues. I have been enriched and the author of the books, A Christian and conduct of the State of Israel is inspired to learn, share and contribute Palestinian Life: Faith and Struggle; common, especially (but by no means in different ways. I enjoyed every Structural Violence: Truth and Peace- exclusively) among conservative North minute of my work with the board and Keeping in the Palestinian Experience; American Christians. They see a firm its members, the staff, and our director and, Occupied with Nonviolence: A link between Biblical and modern Dr. Canon Naim Ateek. We were united Palestinian Woman Speaks. Israel. The history of condoning evil in the spirit and we made a difference in the name of Biblical justification is, in our country and abroad. I worked on of course, a long one. Discrimination, issues of land, the Exodus, the election, oppression and war have all been women (Patriarchy), and nonviolent “I feel in justified by references to Biblical texts, resistance to transform structures of spite of the in most cases out of context. David domination and oppression. Ben-Gurion, in fact, called the Bible pressures, the “sacrosanct title-deed to Palestine” We had a commitment to a theology there for the Jewish people. of struggle to the community of is no way back suffering and oppressed. It has become into escapism or The International Christian Embassy in a transforming community of Sabeel. Jerusalem is the most overtly political We have to transform structures of disengagement from supporter of Israel. In its publications racist dominations to safeguarding the the whole human it proclaims that God gave the land human rights of all and the humanity family or of setting to the Jewish people. God will bless of all. We have to move from sexist or curse nations in accordance with dominations to safeguarding the up dogmatic and the treatment of the chosen people of human rights of all and the humanity religious walls in Israel. of all. From exploitation of nature to order to enjoy a gentle cooperation with nature, from Accepting the invitation to be one of selfishness and victimization to self- separate Christian the founding members of Sabeel was a respect and resistance, from God above existence.” 18 ISSUE 66, SUMMER 2013

The First to Palestinians, etc. We all have some very funny stories to share as we all PLT Conference traveled to the Galilee for meetings in the MCC van driven by me _ flat tires, by Kathy Bergen flooding of the roads, etc. Organizing this conference happened before the I first came to Jerusalem in September, Director of the Maryknoll Peace and days of e-mail, so I appreciated some 1982. I had just graduated with a Master Justice Institute in Maryknoll, New much needed help from Zoughbi of Divinity from AMBS (Associated York. I had the honor of introducing Zoughbi and Elaine Lindower. Mennonite Biblical Seminary) in the two men to each other. Marc Elkhart, Indiana. Four years of seminary made it possible for Naim to spend The PTG decided to invite ten studies had taken me into Biblical and three months at Maryknoll and turn liberation theologians from different theological studies, including feminist his doctoral dissertation into a book countries (Philippines, Costa Rica, theology and liberation theology. I _ Justice and Only Justice _ which was South Africa, Zimabwe, India, US) came to Jerusalem with a small group of then published by Orbis Books at as guests and speakers. Locally, only AMBS students and our Old Testament Maryknoll. Palestinian Christians were invited to professor, Dr. Millard Lind and his wife attend the conference because this first Miriam to study Biblical Archeology, In 1989, Naim brought together a small conference was seen to be a dialogue Biblical Geology, Biblical Geography, group of seven Palestinian Christians between Palestinian Christians and Modern Palestine, and Modern Israel. from the various church communions Having studied liberation theology, I and called it the Palestinian Theology was ready and anxious to see how the Group (PTG). Later others were asked different liberation theologies compared to join the PTG. I was seconded by “In addition to to Palestinian Liberation Theology. MCC to work with Naim half-time for a year and we went about organizing the the conference, After a semester of studies in first Palestinian Liberation Theology all the guests Jerusalem, I was accepted as a staff conference, which took place in March, were taken person of MCC (Mennonite Central 1990 at Tantur Ecumenical Institute Committee), which had been based in near Bethlehem. on tours in order to East Jerusalem since 1949 and worked expose them to the in the Palestinian community since As an international living in Palestine, I current realities of then. Now I was really anxious to look did not feel it was appropriate for me to at what liberation theology meant in do the theological thinking, but rather, Palestinians living the Palestinian context. As the Peace I saw my role as the person who could under Israeli military Education and Advocacy staff person of “put legs” on the ideas of the PTG that occupation. The MCC, I had the opportunity to meet Naim and the others initiated. I saw three-day conference Rev. Dr. Naim Ateek, who had been my role as doing the logistics for the thinking and writing about theology conference _ fundraising, organizing was filmed and later in a Palestinian context. In fact, the schedule of the conference as the all presentations at Palestinian theology was the thesis of PTG suggested it, organizing for the the conference were his doctoral dissertation. On one of his meetings of the PTG, contacting the trips to Jerusalem, I met Dr. Marc Ellis, guests from outside and organizing their published in a book, a Jewish liberation theologian and the travel, and sending out the invitations Faith and the Intifada.” ISSUE 66, SUMMER 2013 19

Participants hold liberation and justice banners at the third International Sabeel Conference, 1998.

international liberation theologians. PTG acquired an office and it became particular. Today, many countries have known as Sabeel. The next Sabeel established FOS groups and have made In addition to the conference, all the conference was held in 1996 and seven inroads into many churches around guests were taken on tours in order to have been organized since them. the world that would not have heard expose them to the current realities of of Palestinians, Palestinian Christians, Palestinians living under Israeli military After this second conference took and the situation of Palestinians living occupation. The three-day conference place, a few of us met at the home of under Israeli military occupation, and was filmed and later all presentations Naim Ateek and, enthusiastic about of those living in Israel, not as equals, at the conference were published in a Betsy Barlow’s idea, formed FOSNA but as second class citizens, with Israeli book, Faith and the Intifada. (Friends of Sabeel — North America). passports, but discriminated against. We saw this as a way of educating There was going to be a follow-up church members in North America conference, but after Iraq invaded about the situation of Palestinians Kathy Bergen is the former Program Kuwait and the US started the Gulf War, living under Israeli military occupation Coordinator of the Friends International this was difficult. In the meantime, the and about Palestinian Christians in Center in Ramallah. 20 ISSUE 66, SUMMER 2013

A Relevant Faith

by Jonathan Kuttab

The practice at St. George’s Cathedral church service, but I would NOT miss in Jerusalem was for Rev. Naim Ateek the discussion if I was in town. to hold a discussion every Sunday after the Arabic speaking service. We would After Canon Naim retired from start with the subject of the sermon St. George’s, many felt the need (which in proper Anglican fashion to continue such discussions, and never exceeded 11 minutes), and then formalize them into an organization proceed to issues that concerned all of that fulfilled this function. In this us. These included: the occupation, manner, Sabeel slowly came into being relations with the Israelis, (and our as a center for “Palestinian Liberation Muslim neighbors), violence, and Theology.” Palestinian Christians from nonviolence, morality, ethics, the state all denominations found that we shared of the church, daily struggles, angels, similar concerns, worries, faith issues, and the afterlife, etc. These discussions and outlooks. We were surprised to find were fascinating, and attracted that as we read the Bible and prayed Christians from other denominations, and discussed together, we faced similar as well as visiting foreigners. theological issues, whether we were Catholic, Greek Orthodox, evangelical, Members of the Christian Peacemaking Armenian, or something else. Teams (CPT) from Hebron would join us and inform us of the latest We all felt the need to make our faith settler outrages, and visiting pilgrims more relevant to our daily lives. We were would also often drop in to join in the all concerned about the situation in our discussion. The discussions were an respective churches: the gap between attempt to do “living theology” and clerical hierarchies and the laity, the Jonathan Kuttab speaks at a Sabeel event. relate our faith to our current situation. lack of unity between churches, and the I confess there were some Sundays failure all too often of our respective when I would sleep in and miss the churches to address our daily concerns. We noticed how the young particularly found church and their faith to be “Living under occupation, we were irrelevant to their lives. acutely concerned with issues of peace Living under occupation, we were and justice; of violence and nonviolence; acutely concerned with issues of peace and justice; of violence and nonviolence; of resistance; and of reconciliation. We of resistance; and of reconciliation. We believed the message of the gospel, as sometimes believed the message of the gospel, as preached abroad, was hardly good news for us sometimes preached abroad, was hardly Palestinians, nor was it good for our Jewish good news for us Palestinians, nor was it good for our Jewish oppressors for oppressors for that matter.” that matter. We were all too aware of ISSUE 66, SUMMER 2013 21 how many televangelists interpreted Both tasks were fundamentally to their particular reality. It was a scriptures to justify Zionism and the spiritual, though they had clear political privilege and a joy for me personally to continued oppression of our people; yet implications. work with others in this effort. we knew that the program of political Zionism was hardly God’s will for the Foreign visitors and groups were often people of the Middle East today. aware of the political message and Jonathan Kuttab is a Sabeel co-founder implication of the work of Sabeel. Less and leading Palestinian human rights We felt the need to both relate our faith obvious to them was the work we were attorney in Palestine and Israel. He is also to our current situation, and to explain doing in the Palestinian community a co-founder of Al Haq and Palestinian our reality to our brothers and sisters, itself, among women, youth, and clergy. Center for the Study of Nonviolence. particularly those in the West who were Our efforts were to bring Palestinian subjected to these false interpretations. Christians together and make our As Christians, we felt the need to faith a living reality, rather than a set “In a way, repudiate these views not only because of dogmas and rituals practiced every they were hurting our cause, but also Sunday. As more and more groups the work of because they were false and portrayed became aware of Sabeel, Rev. Ateek, Sabeel is really a wrong view to Christians in the West Cedar Duaybis, Nora Carmi, and and Muslims as well. As Naim Ateek myself were inundated with requests to the work of once put it, we felt we needed to defend speak to groups locally and abroad. In all Christians. In God himself and the Bible from those the end we decided to train others to every age and place, who insisted on portraying him as a assist in this task of “interpretation.” A racist, violent, unjust God. training course for young Christians, Christians are called who were already proficient in English, upon to understand But our task was two-fold. First, we was started to help with this task. needed to challenge Christian Zionism and live their faith theologically and reconcile our faith In a way, the work of Sabeel is really in a manner that is and our reading of scripture with our the work of all Christians. In every age responsive and relevant political reality. Second, and perhaps and place, Christians are called upon more importantly, we needed to relate to understand and live their faith in a to their particular our faith to our daily lives and concerns. manner that is responsive and relevant reality.” The Stones Cry Out The story of the Palestinian Christians a film by Yasmine Perni

For more information about this new documentary, contact us at Sabeel: [email protected] 22 ISSUE 66, SUMMER 2013

Join Sabeel in celebrating the 25th Anniversary of Palestinian Liberation Theology

Together we will look at the emerging Theological Landscape where local and International Theologians reflect on The Bible and the Palestine-Israel Conflict

Cost: 1000 USD per person for double room | 1450 USD for single room Additional 100 USD for registration after 1st May 2013 Additional 200 USD for registration after 15th August 2013 Cost includes room and meals for 6 nights (Nov. 19 to 25), registration, on-site visits and all related material Registration Deadline October 1st 2013

Notre Dame Center, Jerusalem • 19 – 25 November 2013 www.sabeel.org ISSUE 66, SUMMER 2013 23

Sabeel Ecumenical Liberation Theology Center P.O.B. 49084 Jerusalem 91491 Tel: 972.2.532.7136 Fax: 972.2.532.7137 Visit our newly revised website at: www.sabeel.org General E-mail: [email protected] Clergy Program: [email protected] International Programs: [email protected] Sabeel-Nazareth Youth Program: [email protected] PO Box 50278 Nazareth 16120 Israel Media: [email protected] Tel: 972(4)6020790 Visiting: [email protected] E-mail: [email protected] International Friends of Sabeel Friends of Sabeel North America (FOSNA) Friends of Sabeel Scandinavia and FOS Sweden Rev. Dr. Don Wagner, Program Director Rev. Emanuel Furbacken (Chair) PO Box 9186, Rönnvägen 50 Portland, OR 97207 | USA SE -443 45 Sjövik | Sweden Tel: (1)-503-653-6625 Phone: +46 737 738909 E-mail: [email protected] E-mail: [email protected] www.fosna.org www.sabeelskandinavien.org Friends of Sabeel Scandinavia in Denmark Canadian Friends of Sabeel (CFOS) Rev. Peter Skov Friis 3 Sandstone Court Lange Eng 21 Nepean, Ontario | Canada, K2G 6N5 DK-2620 Albertslund | Denmark E-mail: [email protected] phone: +45 3151 0406 Website: www.sabeel.ca E-mail: [email protected] Friends of Sabeel United Kingdom (FOS-UK) Friends of Sabeel Scandinavia in Norway Anne Clayton, Coordinator Hans Morten Haugen C/O CMS - Watlingon Rd. Haråsveien 2e Oxford OX4 6BZ | UK 0283 Oslo | Norway Telephone (+44) 1865 787419 or 787420 Phone: +47 47340649 E-mail: [email protected] E-mail: [email protected] www.friendsofsabeel.org.uk www.sabeelnorge.org Friends of Sabeel Oceana Inc. (FOS-AU) Friends of Sabeel Ireland (FOS-IR) Ms. Clare James-Jenks Mrs. May Byrne P.O.Box 4474 9 Sycamore Road Forest Lake, Queensland 4078 | Australia Dublin 16 | Ireland E-mail: [email protected] Tel: 00-353-1-295-2643 www.sabeel.org.au E-mail: [email protected] Friends of Sabeel France Friends of Sabeel Netherlands (FOSNL) Mr. Gilbert Charbonnier Vrienden van Sabeel Nederland 16 C1, Chemin de St. Henry Rev. Willemien Keuning Phone: +33 (0)4 9084 0134 Robijn Reijntjesstraat 41 F-84000 Avignon| France 1785 EL Den Helder E-mail: [email protected] The Netherlands Friends of Sabeel Germany Tel. (+31) (0)6 43637575 Canon Ulrich Kadelbach Email: [email protected] Happoldstrasse 50 www.vriendenvansabeelnederland.nl D-70469 Stuttgart | Germany +49 (0) 711 857841 E-mail: [email protected] Friends of Sabeel – North America PO Box 9186 Portland, OR 97207 (503) 653-6625 ISSUE 66, SUmmEr 2013 www.fosna.org cornerStone A PublicAtion by SAbeel ecumenicAl liberAtion theology center

special issue Breaking Ground [email protected] | 02-2343420 [email protected] © Elev 8 © Elev

in This issue A Look Back, the Way Forward by Naim Ateek A Look Back, the Way Forward by Naim Ateek 01 PURPOSe StAteMeNt SABeeL During the 9th international conference, we will be doing PLT: The Beginnings by Naim Ateek 03 two things. First, we will address the theme, the Bible and Way by Samia Khoury the Palestine-Israel conflict. We will also celebrate 25 years of Sabeel is an ecumenical grassroots liberation theology ofSabeel also works to promote a more accurate international PLT: A rewarding 05 Palestinian Liberation Theology (PLT). It is important to note movement among Palestinian Christians. Inspired by the awareness regarding the identity, presence, and witness of Longtime Friends of Sabeel that Sabeel as a center was established several years after the life and teaching of Jesus Christ, this liberation theology Palestinian Christians as well as their contemporary concerns. by Janet Davies and Betsy Barlow 06 emergence of PLT. seeks to deepen the faith of Palestinian Christians, promote It encourages individuals and groups from around the world The Three-Fold Nakba by Cedar Duaybis 08 Practically, however, the movement towards a liberation unity among them, and lead them to act for justice and love. to work for a just, comprehensive, and enduring peace theology started during the first intifada in 1987, when some Sabeel strives to develop a spirituality based on justice, peace, informed by truth and empowered by prayer and action. PLT’s Critical Contribution Palestinian Christians were reflecting on the meaning of faith non-violence, liberation, and reconciliation for the different by Rosemary Radford Ruether 10 and resistance under the Israeli occupation. Officially, the national and faith communities. The word ‘Sabeel’ is Arabic For more information on Friends of Sabeel groups in your Sabeel Nazareth by Violette Khoury 12 name PLT was adopted with the publishing of my first book, for ‘the way’ and also a ‘channel’ or ‘spring’ of life-giving area please contact our international representatives or the Justice, and Only Justice, a Palestinian Theology of Liberation, water. Sabeel Center in Jerusalem. Glimpses of Our Activities 14 Orbis Books, 1989. The Pilgrim road of Humanity by Jean Zaru 16 During the 9th conference, we will celebrate those first shoots of this theology that would prove relevant to Palestinian The First PLT Conference by Kathy Bergen 18 Christians. A relevant Faith by Jonathan Kuttab 20