Hope for Survival: the History and Decline of Palestinian Christianity
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The Al-Sabiu'n (The Sabians)
World Journal of Islamic History and Civilization, 1 (3): 163-167, 2011 ISSN 2225-0883 © IDOSI Publications, 2011 The Al-s~biã’n (The Sabians): An Overview from the Quranic Commentators, Theologians and Jurists Muhammad Azizan Sabjan Department of Philosophy and Civilization, School of Humanities, Universiti Sains Malaysia Abstract: The term ‘al-S~biã’n,’ as literally employed in the Qur’~nic commentaries, denotes “peoples who shift from one religion to another” or “peoples who take on a new religion other than their own.” This term is the plural of s~b§’ and it derives from the root sab~, which signifies “turn to” or “lean towards to.” The term al-S~biã’n as applied in the Qur’~n indicates various technical meanings since almost all commentators of the Qur’~n and the earliest scholars have left the identification of al-S~biã’n vague. Such a vague identification is plausible since al-S~biã’n is represented by a conglomerate of various views comprising remnants of sects who were oriented to cultic practices, ancient heathen sects of several nationalities, namely Greeks, Persians and Indians and sects who were Neo-Platonic in their origin and character. This paper thus has a distinct purpose. It attemps to exhibit the features of the Sabians as perceived and conceived by the Quranic Commentators, Theologians and Jurists. It is hoped that the paper will provide a preliminary yet clear understanding of the Sabians as interpreted by them. Key words: Sabians % Quranic Commentators % Theologians % Jurists % People of a Dubious Book INTRODUCTION The term al-S~biã’n as applied in the Qur’~n indicates various technical meanings since almost all Al-S~biã’n (the Sabians) is illustrated in three commentators of the Qur’~n and the earliest scholars have Qur’~nic passages. -
Sabians 1 Sabians
Sabians 1 Sabians For the Canadian cymbal manufacturing company, see Sabian (company). For the ancient people living in what is now Yemen, see Sabaeans. For the followers of Sabbatai Zevi, see Sabbateans. For the pre-Roman Italic tribe of Latium, see Sabine. Part of a series on Mandaeism Mandaean saints • Adam • Abel • Seth • Enosh • Noah • Shem • Aram • John the Baptist Related religious groups • Sabians • Sabians of Harran • Manichaeans • Sampsaeans • Syncretists (Jewish) Practices • Baptism • Esotericism Scriptures • Genzā Rabbā • Qolastā • Drāšā D-Yaḥyā • Dīvān • Asfar Malwāshē Gnosticism portal • v • t [1] • e of Middle Eastern tradition are a variety of monotheistic: Gnostic (Mandeans), Hermetic (ﺻﺎﺑﺌﺔ :The Sabians (Arabic (Harranian) as well as Abrahamic religions mentioned three times in the Quran with the people of the Book, "the Jews, the Sabians, and the Christians".[2] In the hadith, they are described merely as converts to Islam,[3] but interest in the identity and history of the group increased over time, and discussions and investigations about the Sabians begin to appear in later Islamic literature. Sabians 2 In the Quran The Qur'an mentions briefly the Sabians in three places and the Hadith provide additional details as to who they were: • "Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans – whoever believeth in Allah and the Last Day and doeth right – surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve. "[Quran 2:62 [4]] • "Lo! those who believe, and those who are Jews, and Sabaeans, and Christians – Whosoever believeth in Allah and the Last Day and doeth right – there shall no fear come upon them neither shall they grieve. -
Prayer Practices Among Palestinian Christians in Occupied Palestinian Territory
MARI PARKKINEN Prayer practices among Palestinian Christians in Occupied Palestinian Territory rab Palestinian Christians face many challenges 31–3) and adjustment to mortal illness or near-death living in the Occupied Palestinian Territory; life situations (Phelps et al. 2009: 1145–6; Fry 1990: Arestrictions of movement, a poor employment 746–7). However, the effects of religion or prayer in situation and rising emigration. According to previous coping are not always positive. Research reports sug- research, religion and prayer provide strength and hope gest that for example for those with mental health in the midst of the ongoing conflict. This research has issues religious forms of coping may not be optimal used qualitative methods and the data was collected (Bryan et al. 2016: 50–1; Strawbridge et al. 1998: in the occupied Palestinian Territory in February–April 122–3). Negative correlations of religious coping and November 2017. Thirty-five participants were have also been reported in relation to the death of a interviewed about their practice of prayer. The inter- friend (Park and Cohen 1993: 572–4). views were semi-structured. The aim of this paper is to Coping in the midst of the Israel–Palestine con- examine how prayer is utilised among the Palestinian flict has been studied comprehensively. In the field Christians to cope in stressful life situations and how of psychology and health research, the research has prayer types are utilised across generations. Content been focused on the effects of exposure to violence analysis revealed four prayer types: petitionary, ritual- and war-related environments. The results indicate istic, meditative and thanksgiving. -
Bernard Sabella, Bethlehem University, Palestine COMPARING PALESTINIAN CHRISTIANS on SOCIETY and POLITICS: CONTEXT and RELIGION
Bernard Sabella, Bethlehem University, Palestine COMPARING PALESTINIAN CHRISTIANS ON SOCIETY AND POLITICS: CONTEXT AND RELIGION IN ISRAEL AND PALESTINE Palestinian Christians, both in the Palestinian Territories (Palestine) and in Israel, number close to 180,000 altogether. Close to 50,000 of them live in the Palestinian Territories while roughly 130,000 live in Israel. In both cases, Christian Palestinians make up less than 2 percent of the overall population. In Israel, Christians make up 11% of the Arab population of over one million while in Palestine the Christians make up less than two percent (1.7%) of the entire population of three million. (1). In 1995 a survey of a national sample of Palestinians in the West Bank and Gaza on attitudes to society, politics and economics was conducted. It included surveying a group of 340 Christians from different localities in the West Bank and Gaza. (2). This survey provided a basis for comparing attitudes of Christians to those of their Muslim compatriots. In March 2000, a survey was conducted for the purpose of comparing the attitudes of Palestinian Christians in both Palestine and Israel. The same questionnaire was used, except for some modifications, in both the 1995 and 2000 surveys. (3). While the two surveys do not add up to a longitudinal study they, nevertheless, provide a basis to compare between two samples of Palestinian Christians in Palestine in 1995 and 2000 and between Palestinian Christians in Palestine and Israel for the year 2000. The responses of Muslim Palestinians in the 1995 survey also provide an opportunity to compare their responses with those of Christians in Israel and Palestine. -
The Episcopal Diocese of Jerusalem Newsletter
NEWSLETTER The Episcopal Diocese of Jerusalem June 2009 Pentecost Celebration Brings More than 800 Anglicans to Jerusalem An overflowing crowd of more than 800 parishioners from across Israel and Palestine filled the Cathedral of St. George the Martyr in Jerusalem to celebrate the Pentecost with a joyous birthday service led by Bishop Suheil Dawani. “We give thanks to God the Father of our Lord Jesus Christ, who was gathered us here this morning as one family from across the Diocese for the birthday of the one Holy, Catholic and Apostolic Church,” said the Bishop in his sermon. “We are witnesses to our Lord’s death and His resurrection here in Jerusalem, the City of Peace, the City of the Resurrection and of a new covenant.” Children and adults, men, women, couples, grandparents, uncles and aunts, nieces and nephews, friends and colleagues, left their communities very early Sunday morning and rode tour buses to Jerusalem for the 10:30 a.m. joint Arabic and English Eucharist. The congregation packed the Cathedral’s nave into the north and south transepts, the three chapels, the Baptistery, and the Cathedral choir to welcome the coming of the Holy Spirit with hymn and prayers. “No longer are we strangers,” noted Bishop Suheil in his sermon. “No longer do we feel left out of our homes, our church, or our society. We belong to a re-born community that welcomes the stranger and the homeless, heals the sick, gives strength to the weak, upholds the oppressed, comforts the brokenhearted and gives witness to the love of God in the example of Jesus Christ.” The Bishop spoke of the many diocesan institutions that follow Christ’s example by providing compassion, healing and teaching for those in need. -
Kairos Palestine Study Guide
four-week congregational study plan KAIROS PALESTINE a moment of truth faith, hope, and love— a confession of faith and call to action from Palestinian Christians 1 Mennonite Central Committee | Matthew Lester Mennonite Central Committee worker Ed Nyce talked with Abdul J’wad Jabar, whose farm bordered an Israeli settlement in the valley of Bequa’a, Palestine, in 2001. MCC’s partner organizations in Palestine and Israel identified information-sharing as MCC’s most helpful contribution toward peace. CONTENTS SECTION 1 ...............................................................................1 What is the Kairos Palestine document and why should we study it? SECTION 2 ...............................................................................4 The reality on the ground—background facts and maps SECTION 3 ...............................................................................9 A four-week lesson plan outline for congregational study SECTION 4 ............................................................................. 14 Brief history of Mennonite involvement in Palestine-Israel SECTION 5 ............................................................................. 16 The text of the Kairos document © 2016 Israel/Palestine Mission Network of the Presbyterian Church (U.S.A.) and Mennonite Palestine Israel Network (MennoPIN) ISBN 978-1-5138-0108-7 2 four-week congregational study plan KAIROS PALESTINE a moment of truth INTRODUCTION Kairos Palestine is the Christian Palestinian’s word to the world about what is happening in Palestine. Its importance stems from the sincere expression of Palestinian Christian concerns for their people and their view of the moment of history they are living through. It is deeply committed to Jesus’ way of love and nonviolence even in the face of entrenched injustice. It seeks to be prophetic in addressing things as they are, without equivocation. It is a contemporary, ecumenical confession of faith and call to action. -
PDF Hosted at the Radboud Repository of the Radboud University Nijmegen
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Radboud Repository PDF hosted at the Radboud Repository of the Radboud University Nijmegen The following full text is a publisher's version. For additional information about this publication click this link. http://hdl.handle.net/2066/156224 Please be advised that this information was generated on 2019-12-04 and may be subject to change. British Journal of Middle Eastern Studies ISSN: 1353-0194 (Print) 1469-3542 (Online) Journal homepage: https://www.tandfonline.com/loi/cbjm20 The Language of the Nation: The Rise of Arabic among Jews and Christians (1900–1950) Heleen Murre-van den Berg To cite this article: Heleen Murre-van den Berg (2016) The Language of the Nation: The Rise of Arabic among Jews and Christians (1900–1950), British Journal of Middle Eastern Studies, 43:2, 176-190, DOI: 10.1080/13530194.2016.1138641 To link to this article: https://doi.org/10.1080/13530194.2016.1138641 © 2016 The Author(s). Published by British Society for Middle Eastern Studies Published online: 25 Jan 2016. Submit your article to this journal Article views: 1247 View related articles View Crossmark data Full Terms & Conditions of access and use can be found at https://www.tandfonline.com/action/journalInformation?journalCode=cbjm20 BRITISH JOURNAL OF MIDDLE EASTERN STUDIES, 2016 VOL. 43, NO. 2, 176–190 http://dx.doi.org/10.1080/13530194.2016.1138641 OPEN ACCESS The Language of the Nation: The Rise of Arabic among Jews and Christians (1900–1950) Heleen Murre-van den Berg Institute for Eastern Christian Studies, Radboud University, Nijmegen, The Netherlands ABSTRACT This essay explores the ways in which in the period following the First World War, non-Muslim communities participated in the establishment of Modern Standard Arabic as the foremost symbol of the new states that replaced the Arab provinces of the Ottoman Empire. -
The Identity of the Sabi'un
THE IDENTITY OF THE SABI’UN: AN HISTORICAL QUEST One of the mysterious and unsolved Qur’anic problems surrounds the identity of the Sabians, al-sribi’zin.As Jane McAuliffe has shown in her study published in an earlier volume of this journal,’ Muslim exegetes reflect uncertainty on this point from the very start. Over time the term so diversified in meaning that it became even more difficult to determine to whom it referred. Yet one would assume that in the Qur%n uZ-.@bi’rln denotes a specific historical community. Placed alongside Jews, Christians, and “the Believers” (Muslims)-in S. 2:62, one is tempted to regard the Sabians as a fourth monotheistic community. This association is all the more inviting when once again, in S. 569, the same four religions are distinguished following an address to the “possessors of scripture” several verses earlier. This sense of parallelism would appear in S. 22:17 to extend to the Mujk-who are called into question by the obtrusion into the context of “those who associate” (gods with God). Whatever the solution, these groups constitute a significant internal witness to the religious demography, so to speak, within the Qur’anic universe. To make sense of the demographic puzzle in which the Sabians figure as the least familiar piece, a fresh methodological “angle” is suggested by the inconclusive data obtained from the study of Muslim commentators. Their indecisive witness is itself a problem which may need to be explained in other ways than simply as resulting from educated speculation. Complementary to McAuliffe’s illustrative exegetical survey, the present study employs, therefore, an historical methodology which enables us to place history alongside tradition. -
Downloaded License
Exchange 49 (2020) 257-277 brill.com/exch The Revival of Palestinian Christianity Developments in Palestinian Theology Elizabeth S. Marteijn PhD Candidate, School of Divinity, Centre for the Study of World Christianity, University of Edinburgh, Edinburgh, UK [email protected] Abstract Palestinian Christians are a minority of approximately 1 or 2% in a context marked by conflict, expulsions, and ongoing emigration. Despite all this, Palestinian Christians have made a significant contribution to society in the spheres of politics, the arts, sci- ence, and social welfare. Moreover, from the 1980s onwards, this Palestinian context of struggle has also been the source for the emergence of a socially and politically committed contextual theology. This article analyses the development of Palestinian contextual theology by examining theological publications by Palestinian theologians. It identifies liberation, reconciliation, witness, ecumenism, and interfaith-dialogue as some of the dominant theological themes. What unites these publications is a theological engagement with the Palestinian Christian identity in the context of the Israeli-Palestinian conflict. Keywords contextual theology – Israeli-Palestinian conflict – Kairos theology – Palestinian Christianity – Palestinian theology – public theology 1 An Arab Christian Awakening Palestinian Christians feel deeply rooted in Palestinian society. They under- stand themselves as part of the Palestinian community and actively contribute to its flourishing. This article aims to outline how Palestinian Christians have embraced their vocation, in the words of Emeritus Patriarch Michel Sabbah, to © Elizabeth S. Marteijn, 2020 | doi:10.1163/1572543X-12341569 This is an open access article distributed under the terms of the CC BY 4.0Downloaded license. from Brill.com09/30/2021 04:35:54PM via free access 258 Marteijn be “in the service of society.”1 Michel Sabbah, born in Nazareth in 1933, was con- secrated on 6th January, 1988, by Pope John Paul II as the first Palestinian-born Roman Catholic Patriarch of Jerusalem. -
The Christians of Palestine
Page 1 www.eappi.org EAPPI Factsheet 2010 No. 4 Living Stones: The Christians of Palestine Ecumenical Accompaniment Programme in Palestine and Israel (EAPPI) - ©2010 The local church in the land of Christ For Ramzi, a Palestinian tour guide, meeting new people from around the world is all in a day’s work. But he is still surprised at how often he has to explain his faith to his clients. Ramzi* is a Christian from Bethlehem. He says many foreigners are shocked to find that there is a local, indigenous church community here – right in the land where Jesus lived and preached. “Once, I took a tourist family to the Nativity Church in Bethlehem (the site where Jesus is believed to have been born),” he says. “When I announced that we were close to the church, the man corrected me – ‘the mosque!’ It took me a long time to convince him that there was a church in Bethlehem to commemorate Christ’s birth.” “Living stones” Palestinian Christians have long been ignored or mis- understood by the West. As Professor Abe W. Ata, a Christian academic from Bethlehem, has written: Israel’s separation barrier and other restrictions against Palestinian movement “We are treated as a non-people. Few outside the severely disrupt the religious life of all West Bank Palestinians. (Photo: EAPPI) Middle East even know we exist, and those who do, conveniently forget.” West Bank Christians and Muslims suffer together Yet the Palestinian church remains a vibrant commu- from the same abuses under the 43-year occupation of nity. Christians here call themselves “Living Stones,” an their land by Israel: military invasions and arrests, land affirmation that they are remnants of the first Christian and water confiscation for illegal settlements, a system communities in the Holy Land, with roots here since the of separate roads for Jews and Arabs, and crushing re- Pentecost. -
Religions and Cultures of the Middle East
Religions and Cultures of the Middle East J. N. Hooker Osher Course March 2013 A Word About Religion • We often think of religion as: – Divisive, cause of conflict – Irrational – Prone to fanaticism – Apart from the rest of life • Sacred vs. secular A Word About Religion • Religion = re-connect – Puts life back together. A Word About Religion • Religion = re-connect – Puts life back together. • How? – Makes sense of things. – Finds meaning in life. – Brings us together. A Word About Religion • Religion is inseparable from the larger culture. – Deals with life as a whole. – Gets us through the day. Middle Eastern Religions • Zoroastrianism • Judaism • Christianity • Islam Middle Eastern Religions • Zoroastrianism • Judaism Abrahamic • Christianity religions • Islam Middle Eastern Religions • Zoroastrianism • Judaism Focus on these • Christianity • Islam – Sunni, Shia, Sufi – Everyday life – Recent events Zoroaster • Zarathustra (Persian) • One of the world’s most influential figures. – Lived about 1200 bce in Persia. Zoroaster • Key ideas: – Cosmic battle between good and evil. • We must take sides. – Reward and punishment in the afterlife. – Concept of history. Zoroaster • Good vs. evil. – Good: Ahura Mazda. • The stronger god, object of worship. – Evil: Ahriman. • Solves theodicy problem (existence of evil). Relief of Ahura Mazda at Persepolis Zoroaster • Another Mazda... The Origin and Meaning of “Mazda” The company’s name, “Mazda,” derives from Ahura Mazda, a god of the earliest civilizations in western Asia. We have interpreted Ahura Mazda, the god of wisdom, intelligence and harmony, as a symbol of the origin of both Eastern and Western civilizations, and also as a symbol of automotive culture. It incorporates a desire to achieve world peace and the development of the automobile manufacturing industry. -
The Plight of Christians in the Middle East Supporting Religious Freedom, Pluralism, and Tolerance During a Time of Turmoil
AP PHOTO/HUSSEIN MALLA PHOTO/HUSSEIN AP The Plight of Christians in the Middle East Supporting Religious Freedom, Pluralism, and Tolerance During a Time of Turmoil By Brian Katulis, Rudy deLeon, and John Craig March 2015 WWW.AMERICANPROGRESS.ORG The Plight of Christians in the Middle East Supporting Religious Freedom, Pluralism, and Tolerance During a Time of Turmoil By Brian Katulis, Rudy deLeon, and John Craig March 2015 Contents 1 Introduction and summary 6 The plight of Christians in today’s Middle East 14 The experience of Christians in key Middle Eastern countries 21 Recommendations 27 Conclusion 28 Methodology & About the authors 30 Endnotes Introduction and summary Some of the oldest Christian communities in the world are disappearing in the very lands where their faith was born and first took root. During the past decade, Christians around the Middle East have been subject to vicious murders at the hands of terrorist groups, forced out of their ancestral lands by civil wars, suffered societal intolerance fomented by Islamist groups, and subjected to institutional discrimination found in the legal codes and official practices of many Middle Eastern countries. The past year has seen brutal atrocities committed against Christians and others because of their religious identity by terrorist groups such as the Islamic State in Iraq and al-Sham, or ISIS. These incidents underscore the gravity of the situation. As a consequence, Christians have migrated from the region in increasing num- bers, which is part of a longer-term exodus related to violence, persecution, and lack of economic opportunities stretching back decades. They have also moved to safe havens within the Middle East, and the Christian presence has become more concentrated in places such as Jordan, the area controlled by the Kurdistan Regional Government in Iraq, and Lebanon.