ISSUE 81, WINTER 2019/2020 CORNERSTONE A PUBLICATION BY SABEEL ECUMENICAL CENTER Theologies of Bible Study Luke 7 : 1 - 23 (NIV)

MCC & Sabeel Staff

1When had finished saying all this to the people who were listening, he entered Capernaum. 2There a centurion’s servant, whom his master valued highly, was sick and about to die. 3The centurion heard of Jesus and sent some elders of the Jews to him, asking him to come and heal his servant. 4When they came to Jesus, they pleaded earnestly with him, “This man deserves to have you do this, 5because he loves our nation and has built our synagogue.” 6So Jesus went IN THIS ISSUE with them. Theologies of Palestine p. 1 He was not far from the house when the centurion sent Rev p. 4 friends to say to him: “Lord, don’t trouble yourself, for I do 7 Fr. Rafiq Khoury p. 7 not deserve to have you come under my roof. That is why I did not even consider myself worthy to come to you. But say Jean Zaru p. 9 the word, and my servant will be healed. 8For I myself am Rev Yohanna Katanacho p. 12 a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. Bishop Munib Younan p. 15 I say to my servant, ‘Do this,’ and he does it.” Cedar Duaybis p. 19 9 H.B. p. 21 When Jesus heard this, he was amazed at him, and turning to the crowd following him, he said, “I tell you, I have not p. 24 2019 Sabeel Activities found such great faith even in Israel.” 10Then the men who had been sent returned to the house and found the servant well.

11Soon afterward, Jesus went to a town called Nain, and his 2 ISSUE 81, WINTER 2019/2020 disciples and a large crowd went along As , we feel that we are These convictions, like the wall, with him. 12As he approached the town being imprisoned – surrounded by must be broken down. Jesus sees gate, a dead person was being carried the wall, checkpoints, and military beyond the wall of segregation and out—the only son of his mother, and occupation. We do not see beyond discrimination. He sees the faith in a she was a widow. And a large crowd the walls of our everyday prison. Our stranger, in a soldier maintaining the from the town was with her. 13When movements are restricted, and even occupation. He can see faith where the Lord saw her, his heart went out to our life inside the walls is strictly no one else can see it. Everyone has her and he said, “Don’t cry.” controlled. eyes to see, but Jesus follows the example of Isaiah 11:3 “He will not 14 Then he went up and touched the The Nakba of 1948 was not just a judge by what he sees with his eyes, or bier they were carrying him on, and social and land catastrophe but also decide by what he hears with his ears;” the bearers stood still. He said, “Young a theological one. We stand like John Jesus opens the eyes of those who 15 man, I say to you, get up!” The dead the Baptist with no way to voice our cannot see, those whose pain and man sat up and began to talk, and Jesus faith in the Lord. Secluded, how suffering cause them to be unable to gave him back to his mother. can we have any hope in the dark? see the faith in the face of another. He How can this hope be sustained amid heals our pain and offers us a glimpse 16They were all filled with awe and hopelessness? behind the walls in our lives, giving praised God. “A great prophet has us the will to recognise the ‘other’ as appeared among us,” they said. “God “Are you the one who is to come, or our brothers and sisters. has come to help his people.” 17This should we expect someone else?” (Lk news about Jesus spread throughout 7:20). Are you the One who will Judea and the surrounding country. end the occupation and bring down 18John’s disciples told him about all the wall? Are you the One who these things. Calling two of them, 19he will answer our prayers for justice? sent them to the Lord to ask, “Are you These questions are the same for us the one who is to come, or should we as they were for John the Baptist; expect someone else?” they stem from the same land, under occupation, and a feeling of 20When the men came to Jesus, they desperation. said, “John the Baptist sent us to you to ask, ‘Are you the one who is to come, or These questions come about after should we expect someone else?’” the healing of the Centurion’s servant (Lk 7:1-10). However, this 21At that very time Jesus cured many parable is about more than a cure who had diseases, sicknesses and evil – or even more than a miracle. If spirits, and gave sight to many who there is a miracle in this story, it were blind. 22So he replied to the is the recognition, by Jesus, of the messengers, “Go back and report to Centurion’s faith: “I tell you, I have not John what you have seen and heard: found such great faith even in Israel.” The blind receive sight, the lame walk, (Lk 7:9), Jesus creates a crack in the Shortly after his encounter with the those who have leprosy are cleansed, wall – he lets a glimpse of light shine Centurion, Jesus meets a widow the deaf hear, the dead are raised, and through. He brings into question the crying over the death of her son. the good news is proclaimed to the belief that only certain people have As today, there is a large crowd poor. 23Blessed is anyone who does not the right to faith, and only certain lamenting the death with the mother. stumble on account of me.” people are the ‘chosen’ ones of God. Under occupation, the loss of a child ISSUE 81, WINTER 2019/2020 3 is not private grief – it is a social come to help his people.’” (Lk 7:16). A can see the Good News told out. “The Nakba. The death carries the hope for prophet has arisen, giving a voice to one who is to come” is amongst us, in liberation – a young man who bears those who were removed from the everyone whose faith makes him or the promise of an entire people. The living. God is truly here with his her arise from the oppression of our death of any young person breaks the people. Do we see him as he visits, prison. Hope is the power that will strength of a people under occupation and will we arise? make us rise. – a social and political defeat. Jesus turns to the mother with compassion, In his prison, John the Baptist hears Sabeel’s 1st International Gathering, “Do not weep.” We hear the echoes about these events but cannot see held at the beginning of December of the Beatitudes “Blessed are you them. He doesn’t see outside the walls 2019 in brought together who weep now, for you will laugh” of his prison. He sends messengers to a number of organisations including: (Lk 6:21). The mother will laugh, Jesus: one prophet talks to another Al Liqa, Bethlehem Bible College, and the whole crowd around her will through these messengers, breaking , Dar al Kalima laugh – their hope will be restored, through the constraints of the prison University College, and Musalaha their future will be renewed. – much like social media can be used Ministry of Reconciliation. These to give voice to the voiceless today. organisations have grown out of this “Kumi!” the young man arises and need for Palestinians to rise with a speaks! His words are words of hope. Is now the time to arise? Which new theology. Sabeel are thankful for Twice, the dead have been raised up – direction shall we take? How can the organisations for being willing hope emerging from the devastation we interpret what we hear? “Are you to participate in this new way of of death, opening up yet more cracks the one who is to come, or shall we bringing people together. in the wall. Death will not have the wait for another?” last word – raised, the dead will Out of this same sense of Kumi, comes announce the Good News of how Jesus doesn’t give a yes or no answer this edition of Cornerstone. As part life is stronger than death. to the questions of the messengers. of an attempt to bring together the He doesn’t provide them with various organisations and theologies reassurance and rest by saying yes – among the . he sends them to announce what they Therefore, Sabeel interviewed a have seen and heard. He doesn’t send number of Palestinian theologians them back to check the facts; instead, and the transcripts of those interviews he quotes scripture “The blind receive make up this edition of Cornerstone. sight, the lame walk, those who have This collection of interviews aims leprosy are cleansed, the deaf hear, the to give the reader a wide overview dead are raised, and the good news is of the different theologies among proclaimed to the poor” (Lk 7:22). Palestinian Christians both within Palestine and Israel. Through Jesus, yes, the scriptures are fulfilled. They are alive because they are grounded in words and actions. They are rooted in our actions, in our faith, and our openness to the ‘other.’

Kumi! In the youth, in the sons and The crowd then “‘A great prophet has daughters, in the strangers, in the appeared among us,’ they said. ‘God has blind, in the lame, in the dead, we 4 ISSUE 81, WINTER 2019/2020

is really what we need to highlight. I think that this is a response to Christian . We don’t want to simply react; we really want to tell our story and to give a new insight into reading the Bible. This is the land of the Bible; it was occupied in the time of Jesus, it is occupied today, so we as Palestinians can understand the land like no other.

What is your methodology for reading the texts?

First of all, for me, it is essential to look at the socio-political context of the text itself and to the power balance or imbalance. Secondly, we start with the people. This is what I had to learn when I came back from Germany; I had to listen to the people. I had a lot of questions, and “Perhaps the most beautiful memories are those of a place.” - Mahmoud al-Kurd the answers I had did not correspond to the issues of the people here. So, I had to learn to listen, listening REV MITRI RAHEB to people is very important in How does your theology respond to after I returned to Palestine, the developing our theology. Biblical Texts which justify Zionism Intifada began, and I was not and the oppression of the Palestinian prepared for a context such as this. Thirdly, we have to pay attention to people? During that period, we had elders the context to understand that the of the church who were imprisoned, State of Israel is like the empires of First of all, for me, it is crucial we had young people who were the Bible and that the Palestinians to develop a theology that is not imprisoned, and I began to receive of today are like the Israelites of the a response to . letters from these people in prison. Bible. To come to that understanding, My theology aims to respond to They were writing their letters on fine you have to do a socio-political the experience of our people and cigarette papers, and this gave me a analysis of the context. Without it, the context of the Bible. So, I never new insight into the Biblical texts. you can become a Christian Zionist wanted to do a reactive theology. I I understood in a new way that the because you will believe that the have devoted myself over the last Biblical texts are texts of resistance. Israelites of the Bible are the Israelites 35 years to a pro-active theology. These texts were either written in of today. We need to tell our own story. It prison, like the letters of Paul, or doesn’t help our people to continue when people were expelled from How is justice defined in your responding to the stories of others. the country, like John, in exile, like theology? Before the first Intifada, I was Jeremiah, or under occupation. These studying in Germany. Six months texts speak our language, and this Justice, in the Bible, works to ISSUE 81, WINTER 2019/2020 5 intervene to change the unbalanced Resistance means that we won’t allow How is it translated from theology power to a balanced power. So, justice others to tell our story. We have to to action within your church is lifting those that are oppressed tell our own story, which is resistance. community? so that they will get back their We will not allow others to read the dignity. Justice makes sure that the Bible through their eyes and tell us Whatever we preach has to be oppressor cannot continue with his what we should think. God called us translated into action, and this is oppression. Justice works to put an to be His witnesses here and now in what we do in this university. Here, end to oppression. Palestine. It means that we are not Christians and Muslims work emigrating; we are not leaving this together through art. It creates What good news do you have for land. We remain here, resilient, and new solidarities and a new vision the Palestinians and Israelis? not giving up. of what it means to live together. Art creates the common ground Our God is a God of liberation, not a At the centre of our resistance is the in which Christians, Muslims, and God of occupation and colonization. hope that one day we will be liberated, others can come together and develop The good news is that Jesus shared and that one day Palestinians and their skills. our destiny. Having been born under Israelis will live together in equality. occupation, lived under occupation, We have this hope, which is not the and died on the cross. Even after the same thing as being optimistic. Hope cross, they couldn’t shut him up, and is what we do and not what we see. the good news went even further, It is a tangible hope; it is creating to the extremities of the world. The facts on the ground, like building resurrection changed everything in this university [Dar al-Kalima], this the face of occupation, and for me, is resistance. that is the good news. Jesus says that Students at Dar al Kalima the meek will inherit the earth. I will give you many examples of our resistance, which are not just What are the strengths of your What does resistance look like based theory or abstraction. Here, in this theology? on your theology? university, we teach students to resist through the arts. We call it a creative It is the first attempt to develop a The biblical texts are texts of resistance. Creative resistance is the Palestinian theology that could apply resistance. Usually, we don’t read word that was introduced in the worldwide. I think that before, many them this way, but this is what they Kairos document. It is a non-violent of the theologians tried to respond are. There is more resistance than resistance because you are negating to the Western perspective. I admit we commonly think in these texts. the negative. Creative resistance is that I did this for a long time. Ten a pro-active movement, just as the years ago, I started to think that we Bible is creative. As a matter of fact, have something to say here. We don’t Our God if you look at the book of Revelation, have to import theology. We have is a God of people had to invent a secret way to develop theology from our own of writing, the apocalyptic, because experience, which corresponds to the liberation, it was very dangerous to write in a experience of the people of the Bible. not a God of regular way. It was a life or death I think that this is the strength: it exercise, to create a form of writing speaks to the heart of the Palestinian occupation and which could be understood by the struggle and experience like no other. colonization. oppressed but not the oppressor. 6 ISSUE 81, WINTER 2019/2020

How do you see this helping those must bear their cross, this can be Rev Mitri Raheb is the former priest on the margins? oppressive, but it is different if you of the Lutheran Christmas Church feel that you are carrying a cross in Bethlehem and the Founder and This is a theology from the margins that Jesus carried before you, he died President of Dar al-Kalima University as Palestine is a land on the margin so that you can live. Therefore, I College of Arts and Culture in of the world. The Bible is the book think that it is essential to nurture Bethlehem. The most widely published of people at the margin. The God the culture of life and not the culture Palestinian theologian to date, he is in whom we believe is the God of of death. If people believe that the the author of 16 books including: those on the margins; he is the God cross is the culture of death, then it Das Reformatorische Erbe unter den of losers not of the victorious. The can be very oppressive. If you think Palaestinensern, I am a Palestinian best expression of this is the cross. this is the culture leading to life, it Christian; Bethlehem Besieged, Faith If you ask the Palestinians which is entirely different. This is why it is in the Face of Empire: The Bible symbol tells their stories the best, so interesting, in the Bible, that the through Palestinian Eyes. His books and they will say it is the cross. But we disciples after Good Friday, did not numerous articles have been translated couldn’t connect these thoughts go out to the world to talk about so far into eleven languages. A social before as theologians because we their Lord being the victim of empire. entrepreneur, Rev. Raheb has founded were mainly importing concepts from They went out, proclaiming that several NGOs including Dar annadwa the West that did not correspond to empire does not have the last word. Cultural and Conference Centre, Dar the experience of the Palestinian. Death will not discourage us from al Kalima University College of Arts Through the university, we try to proclaiming that the reign of God is and Culture, in addition to several empower the new generation – for bigger than empire – not carrying the other civic initiatives on national, example, a few months ago, one of values of power and death, but rather regional, and international levels. our students won the third prize for a culture of life and inclusiveness. documentary films at the Cannes Film Festival1. He is from a refugee How do you see the future of the camp, and moving from the refugee local theological community? camp to the red carpet, that is the transformation that we are interested I am very optimistic about the future. in. We are committed to the younger If you think about it, local theology generation and providing them with really started with the first Intifada the tools so they can creatively tell and then we came, and now I see their stories through songs, dance, the next generation coming. I think theatre, film, and art. We wish for we are just at the beginning. There them to express themselves, but is much, much more work to come, also that they develop the tools to and more interesting things to come communicate their stories to people – I see young people at work. abroad.

The meaning of the cross is an 1. Ambiance by Wisam al Jafari won 3rd important point to consider. Could prize in the Cinéfondation selection at the cross be something oppressive the Cannes Film Festival 2019. for the people?

Yes, if someone from the outside comes and tells you that you ISSUE 81, WINTER 2019/2020 7

so on. The Palestinian interpretation of the Bible is one voice among the various liberation theologies of the world. Today, this awareness of the multiplicity of these emerging voices grounds our interpretation in a universal desire to seek liberation.

There is a constant danger in transforming the word of God into a political ideology. If the biblical texts are interpreted through a lens of political ideology, as happens with Zionists of all forms, then the word of God becomes oppressive and not liberating. The word of God FR. RAFIQ KHOURY wants to be liberating for all people. When the word of God is interpreted How does your theology respond to holds fast to his past promises to the oppressively, it is no longer the word Biblical texts which justify Zionism Jewish people. To this, I answer that of God, but rather the word of and the oppression of the Palestinian the faithfulness of God today – to his human beings. people? promises – has a name, and this name is Jesus Christ. We cannot ignore the How is justice defined in your We, as Palestinians, have a problem significant historical event, which theology? with the Bible. But the problem lies is Jesus Christ. When we approach not with the Bible itself – rather the Bible in this Christological When we receive people from the with specific interpretations of it. way, everything changes. The land West, they talk a lot about peace. There are several interpretations of changes, the people change – the When I meet them, I tell them the Bible – political, theological, people change because we do not that peace is undoubtedly an spiritual, feminist, and so on. understand them as specific people attribute of God, but that justice is Unfortunately, the Bible is used but as all the peoples of the world. also an attribute of God – justice, for ideological interpretation and The land is no longer a particular reconciliation, pardon, and mercy are political aims by Christian Zionists land, but the land of all peoples of all attributes of God. For us, justice and the State of Israel. When you the world. comes first. Our task is to bring all interpret the Bible with the political of these attributes of God together objective of oppression, there are All the churches in history have to make peace. That is why Naim always problems. interpreted the Biblical texts Ateek wrote his book Justice and only according to their specific cultural Justice. Justice is key for us because For us, the key to reading, and sociological contexts. Today, it is a key word in the Bible – if you understanding, and interpreting the it is the same – we interpret the want to make peace, you must make Bible is Jesus Christ. We interpret Biblical text according to our specific justice first. the Bible through Jesus’ teachings circumstances. What is different and mission. today is the awareness of the multiple Justice is linked with truth – the State different contexts such as the United of Israel is founded on injustice and Other interpretations tell us that God States, Africa, South America, and lies. You cannot make peace with 8 ISSUE 81, WINTER 2019/2020 injustice and lies. and God. All theological questions are so many demands. All my life, must be answered from a theological I had this issue of finding time What good news do you have for the perspective. As Christians, we can among these duties, but you have to Palestinians and Israelis? try to offer a contribution to a better commit yourself to the theological world for all humanity. communities. Our message for the Palestinians is one of hope. We are in a difficult How do you see this helping those Also, concerning the future, there situation, but it is not the end of on the margins? is an issue of the international everything. In the present difficult dissemination of our theology. situation, there is a way to keep God is the God of the poor. I am not Sabeel’s conferences do a lot to reach hope alive for the future. We cannot saying something new here. In all the the international community, as does forget that we are here in , Bible, from the beginning until the Mitri Raheb. We choose to be more five-hundred meters away from the end, God has a special relationship local and to give strength to the local Holy Sepulchre, where lies the empty with the poor, the oppressed, the context of Palestine. tomb of Jesus. This means that Jesus disabled, everyone who is weak – God surprises us with his resurrection, and is beside them. This is the choice of this resurrection gives hope to all the God that then becomes the choice people of the world. This hope means of the Church. The Church and that the forces of evil do not have the theology are both at the service of last word in history; there is another people, but we are not the only ones. world that can be realised through Many in society are working towards God and his liberating love. that aim, and we have to join forces. We have to work together for a better What are the strengths of your world. But this is a process. Many theology? came before us, and many will come after us. It is a process – a circle where I believe that the real problems we all offer what we have in our own Born in the Palestinian Christian of today are theological ones. time. village of Taybeh near Ramallah, Fr. For example: who is God? In the Rafiq has spent most of his professional catechism, the first question is, who How do you see the future of the career producing textbooks for the is God? God is a mystery. This is local theological community? training of catechists. He can be a theological question that is faced considered the driving force behind throughout Judaism, Islam, and This is a big problem. The major the standardization of catechism in . Is God a nationalist protagonists of Palestinian theology the Holy Land since 1973. Fr. Rafiq God? Or a universal God? Is he a started a process that offered much: has a Ph.D. in Pastoral Theology from God of violence or mercy? We have , Mitri Raheb, Jamal the Lateran University in Rome and to answer these questions. For Jews, Khader, and many others. Now there has published a number of academic who is God? For South America, is the question of the new generation articles and research papers concerning who is God? All the theologies of theologians who are to continue the history of and current situation in throughout South America, Asia, this process. We have done what we Jerusalem as well as Christian-Muslim Africa, and here in Palestine, try could, and now it is up to the next relations and dialogue in Palestine. to answer these questions for the generation to create its theology. The He is a board member of the Al-Liqa’ good of humanity. Our theology problem lies in finding time to do Centre and the Secretary General of has to offer its contribution to theology in the middle of pastoral the Synod of the Latin Patriarchate in these questions of justice, peace, and administrative duties – there Jerusalem ISSUE 81, WINTER 2019/2020 9

peaceably here – or not? What is the impact of an exclusive agenda for Jews only?

There is a paradox in the present exclusivist State Law which must be highlighted. The Jewish people want to be considered as equals with equal rights in every country of the world. But they do not want to do the same for those who have lived with them for centuries on the same land. If they want equality, so do we. We are not better or worse than anyone else. But there is no reason to treat the Palestinians as second-class citizens.

Equality is the basis of God’s reality JEAN ZARU and understanding of creation. My understanding of dialogue and How does your theology respond to for the Armageddon is not healthy. support means to accept anyone. biblical texts which justify Zionism This belief implies that those who These beliefs have a direct link and the oppression of the Palestinian are not converted to Christianity will with the interpretation of the people? die. Everything is confused by these Bible. According to my theology, interpretations. Initially, Zionism was an exclusivist understanding of the My way of dealing with the a national liberation movement, not Bible does not fit the belief that we understanding of the Bible is not to a religious one. Today, the Zionists are all children of God. take the texts literally. The Bible was work to transform the movement written by people who expressed their from the secular perspective to a How is justice defined in your understanding of God in their time. religious one, and if you criticise theology? It is not the full reality and nature Zionism, you are accused of anti- of God. If we take the texts literally, Semitism. This silences everyone Justice, for me, is basic; in my book, it would mean that everything stops who critiques anything regarding I refer to the Christ of justice. If at the end of the Bible. It would the actions of the State of Israel. Jesus would only have been feeding mean that God could not reveal However, the State of Israel is like the poor and healing the sick, the himself here and now. Also, it must any other state, and it should be open authorities would have left him alone. be emphasised that the current State to criticism or praise on that basis. However, Jesus did carry and bring to of Israel is not the Israel of the Bible. light the call for justice and equality It would be liberating for Jewish from all the prophets. The teachings The exclusive interpretation of the people to see that, initially, Zionism of Jesus all talk about justice. We Bible is not healthy for anyone. Some was a secular nationalist movement. are all created as equals, and there Jewish people believe that God gave This may help to evaluate its present- is something of God in all people. them the land. But in doing so, day goals. What are the purposes It is a gift, but we must nourish this they are not respecting the Jewish of this movement, and how does it gift. It means an ongoing effort if we faith itself. Furthermore, the faith contribute to the evolution of society? want to be partners in God’s plans. of the Christian Zionists who wait Does this movement help us to live 10 ISSUE 81, WINTER 2019/2020

It implies that we must live this gift to find ways to help the whole of way of life for Palestinians. Women’s with a particular concern for the Palestine by changing their culinary ability to build communities means oppressed, as Jesus did. habits and maintaining healthy that they have to be attentive to and more economic traditions in relationships and take the time to All my life, I have struggled with their everyday lives. Simple changes commit to others. All this is an why there is so much darkness in were at hand, especially involving invisible way of upholding Palestine. the world. In difficult times there buying local, encouraging farmers, Good news often happens in invisible is nothing other than faith injustice and rediscovering the wisdom of the places. It is a form of sumud, which which prevails. My faith is that Palestinian food tradition. means insisting on doing the right injustice is in the structures and not thing in a difficult situation. This is the people. There is a structural and The good news was on the ground how I see women: hidden figures of political injustice toward which we with these women. Together, we the Palestinian actions of liberation. must exercise an active non-violent searched out how they could change resistance. It must be remembered their economic situation with The future of Palestine is not only a that, as I say in my book, it is not concerted action. Every dimension of political issue; it is in women’s hands, easy to sustain the path of violent their lives had to be re-appropriated. in their everyday life. A considerable resistance over a long time, with so Besides, the occupation did not steal part of my voluntary work was many issues. only our land and right but also devoted to teaching them to believe our heritage and traditions such as in themselves. What good news do you have for embroidery. They stole our identity. the Palestinians and Israelis? This is why I thought that women The good news is also that we have to had power in their lives by buying go back to the basis of God’s creation The good news is that we have to see local, cooking local, and sustaining of all humans as his children. We everyone as a child of God, whether their families through respecting must go back to the meaning of how Jew, Muslim, or Christian. The good nature. I was preaching for the God relates to nature. The creation news is that the Kingdom of God is respect of nature long before today. story can inspire us toward equality inclusive and calls for a pluralistic and respect for nature. The story society, here and now, which is based stops us justifying that one people are on equality and justice. The good news chosen and the others are not, or that men must dominate. Justifications In my work at the YMCA, I was is that we have and explanations of the Bible are involved in empowering women to see everyone unfortunately consistently made to – Muslims and Christians, in a oppress women. We have to read and patriarchal society where women as a child of re-read the Bible to find the good don’t feel their power. How can God, whether news of God’s love for all his creation. you be an effective person in your community at these difficult times? Jew, Muslim, or What does resistance look like based What can we do? The women I Christian. on your theology? worked with felt hopeless. They could see no worth in their lives unless Each peace-making action needs to they could find a job so that they Hospitality is one of the foundations be accomplished with humility. If could bring money to the family. of Palestinian life – sharing our we want to cross the boundaries and Starting from their point of view, I food, sharing our house, sharing to bring about social and political had to find ways to empower them. our time, and by doing so, building change, we need to be humble. The challenge was to enable them a community. This is an ancestral However, as a woman, I am aware ISSUE 81, WINTER 2019/2020 11 that the difference between humility about active non-violent resistance, Jean Zaru was born in 1940 to a and humiliation is often a fine line. at first, it was rejected. But now it is Quaker family in Ramallah, Palestine. Many men, inside the Palestinian everywhere with Kumi and Kairos When she was eight, Zaru witnessed the cause itself, didn’t appreciate that I, and all the other movements. Palestinian “Nakba,” when 750,000 as a woman, wasn’t afraid to speak my Palestinians were made permanent mind. Therefore, it wasn’t only my How do you see the future of your refugees during the creation of the State theology that had to be translated to local theological community? of Israel. actions, but also my conviction that Zaru has been a leader in the men and women are equals. That was The future is that there is no other Palestinian Quaker community an everyday challenge. In churches, in solution than to learn to live with and a pioneer for women’s equality. organisations, in peace movements, one another and to have equal rights In addition to serving as clerk of women were second-class citizens for everyone. The world is not meant the Ramallah Friends Meeting, amongst second-class citizens. This to be different tribes living alone, Zaru was a founding member and is not specific to the situation here: I separated. We need each other; we vice-chair of Sabeel, an ecumenical see it all around the world. Women are interdependent – on every level, Palestine Liberation Theology Centre all around the world, who denounced we depend on one another. in Jerusalem where she is a former this are silenced so that higher goals board member and currently serves are not endangered. Resistance I have hope in the sumud of young as a member of the General Assembly. means standing up for your voice people. We don’t have social security, in every circumstance and standing and we don’t have health insurance. for a pluralist and inclusive theology. The situation is difficult on many Active non-violent resistance requires levels. Unfortunately, many young the maintenance of these standpoints. people are leaving, and older people are left alone without adequate social structures to uphold their basic needs. The ones who are leaving are the educated ones. The Christian community is decreasing but, thank God that our influence is greater than our numbers. Christians have a message of hope that many understand beyond the limits of Christianity. The young generation that stays here understands that to hope for peace is to work for it.

Taking a step and talking about the structures of violence, and not only about the spirituality of non- violence, was also a commitment that wasn’t always welcomed inside the Palestinian movement. This is why I wrote my book; Occupied with Nonviolence. When I began to talk 12 ISSUE 81, WINTER 2019/2020

That is why I think that the Christian Zionist reading of the Bible does not respect the multiple voices within the texts. It also separates ethics from their theology.

I don’t only discover God in a proposition; I can also discover Him in a question, or mystery, or in confusion.

I have addressed the Christian REV Zionist reading of the Bible in several writings. For example, in my book YOHANNA KATANACHO The Land of Christ: A Palestinian Cry, and another which is not How does your theology respond to authoritative, but I don’t necessarily yet published internationally, A Biblical texts which justify Zionism follow a literal interpretation of the Reading of the Gospel of John through and the oppression of the Palestinian texts. I advocate for a polyphonic Palestinian eyes. In this last book, people? interpretation of the texts, which I try to answer Christian Zionism means that there are many layers through the Gospel of John: I argue To respond to biblical texts which for the understanding of the texts. that the Gospel of John is a re- justify Zionism, the hermeneutic is There is the spiritual layer, literal reading of all the major components very important. The Old Testament layer, canonical layer, doctrinal layer, of Pharisee Judaism. This means that cannot be read without putting it into and many others. I don’t say that this Gospel is re-reading the holy dialogue with the New Testament one layer is superior to another, and space, in chapters 2 and 4; the holy and the Christ event. I don’t say that every layer requires time, in chapter 5; re-reading holy to be in harmony with the others. history – which are the events of The best reading is a canonical The text is rather polyphonic and the exodus – in chapters 6, 7, and reading that takes the Christ event can create tensions and questions, 8; re-reading the holy community seriously as the centre and the telos but these tensions and questions – including Abraham – in chapter in a dialectical perspective. The are holy spaces in which I discover 8; re-reading holy land in chapter Christ event must be the centre God. I don’t only discover God in 10; re-reading life in chapter 11. In of the reading of the Old and a proposition; I can also discover light of the centrality of the Christ New Testament. I consider all the Him in a question, or mystery, or event, the way we read the Old books of the Bible as inspired and in confusion. ISSUE 81, WINTER 2019/2020 13

Testament is transformed, and our I struggle greatly; I see many of love in which nations are born identity is broken down into seven Palestinian writings on justice which again in Jerusalem and are equal distinct identities. We are people define it from either a philosophical citizens of Zion. The civilisation of love in chapter 13; people of the or political point of view. I have not of love and equality is the vision spirit in chapters 14 and 16; people seen Palestinian work, which defines that was embodied by the New of the vineyard in chapter 15; the justice biblically. In my biblical work, Testament writers. The good news persecuted people in chapter 16, we I don’t want to separate righteousness for Palestinians and Israelis is that are the people of unity and prayer in from justice; the horizontal, and the this civilisation of love, equality, chapter 17; we are the people of the vertical perspectives of justice. The and forgiveness can make us move cross in chapters 18 and 19; and we relation with God and the relation beyond coexistence to a common are the people of the resurrection in with our fellow neighbours are existence, and that can happen by chapters 20 and 21. Each one of these intrinsically linked. Also, there are the grace of God. It might be too identities is linked to our Palestinian questions that must be addressed in ideal for some, but in my theology, I context. our Palestinian society, such as gender think that dreaming is part of peace- equality, our responsibility in loving making because our dreaming shapes I also have a new book in Arabic that our enemy, and our willingness to our actions and expectations. For is a reading of Romans 9 – 11 in suffer for the sake of the Kingdom of example, in Psalm 120, I see a dream the Palestinian context. In this book God. I see the importance of political for the Palestinians’ future that can and A Reading of the Gospel of John justice as it is advocated through the shape how we move forward. through Palestinian eyes, I emphasised Semon on the Mount. Palestinians living in Israel. This is How is it translated from theology due to the fact that most Palestinian I develop the idea of orthopathos to action within your community? theology is dedicated to Palestinians [suffering for the sake of justice], in the occupied . following on from the work of the A part of my dream is also writing I feel that there is an important South American theologian Dr. books for children. One is called space to be filled in Palestinian Samuel Solivan. It is something The Prince of Peace and his followers. theology addressing the concerns of specific to the Christian tradition I wrote this book during the war in the Palestinians living in Israel and and is different from the praxis and Gaza in 2014, while we saw children developing a critique of the theologies doxy. I think it is crucial for us in suffering on the television. It broke which advocate that Palestinians are our Palestinian context. my heart, so I asked myself, what can second class citizens in Israel. In the I do? I thought that I could dream of West Bank and Gaza, the goal is What good news do you have for a future of peace; I wrote 30 stories to challenge the Christian Zionism the Palestinians and Israelis? in this book from the Bible and that justifies the occupation as the contemporary realities, about Jesus fulfilment of the promises of God. Jesus is the good news, his values, as the Prince of Peace. The theologies there focus on the his work, and his love. From Jesus, Palestinians in the 1967 area, through we can create a civilisation of love. What are the strengths of your the Kairos document, Rev Naim God is the best politician ever with theology, and how do you see this Ateek, and H.B. Michel Sabbah, his politic of love that is an alternative helping those on the margins? amongst others. to the politic of hate, alienation, and discrimination. In order to My theology aims to address How is justice defined in your understand the heart of Scripture, conservative evangelicals. This group theology? we have to see Jerusalem not as the has a lot of influence but is generally City of David, but as the city of God. outside of the circle of Palestinian Justice is a question with which Jerusalem embodies a civilization theology. I go to the texts of the Bible, 14 ISSUE 81, WINTER 2019/2020 and I discuss almost everything. For I try to help those in the margins, pursue justice in a spirit of anger conservative evangelicals, this form in my writings, by engaging people because that is not in the spirit of theology works well. They are not in worship of God, and connecting of the Beatitudes. Love is not an interested in talking about political political and social realities; also in excuse to abandon justice; love is the issues and human rights violations. books for children to empower them opportunity to pursue justice with They want to remain inside the to be peacemakers; and by teaching the right motivation. My neighbour texts of the Bible, and unless we as leadership development to pastors is a blessing from God, and every Palestinians provide an alternative and priests with contextual theology, human being is a blessing from reading of the texts, they will never like that of Rev Naim Ateek. I am also God. My concern is with sin and listen. involved in dialogue with Jews and not with whether you are Jewish or Muslims, trying to help the Church Christian, Israeli, or Palestinian. The Another strength is that I am share their faith in an interreligious problem is sin, not the person. Sin developing a theology of peace where context. I try to advocate a form of can be personal, social, structural, I try to let the texts of the Bible speak Christianity which accepts everyone systematic, or political. I try to for themselves without imposing a as brothers and sisters. I am very advocate a world view that challenges world view upon them. I want the much involved and preoccupied with sin but not an ethnic group. I want texts to have their world view and gender equality. to celebrate the diversity that God to engage in a dialogue between created and allowed in this country. them and our lived experience – for How do you see the future of the In this, I try to help my evangelical example; I published an essay where I local theological community? tradition to be more generous. made a correlation between the book of Lamentations and the Nakba. For a long period of time, in my theology, I struggled inside orthodoxy Also, accepting the whole Bible for between what is right and what is me is a strength of my theology. wrong, but I am no longer interested For me, this is the position of the in this question. My interest is in the Rev. Yohanna Katanacho is currently historical Church, along with most question: how can I be a blessing a full professor of Biblical Studies and of Christianity. today? I want to ask my Muslim and academic dean at Evangelical Jewish neighbours a similar question: College. He taught courses at Trinity how can your religious communities Evangelical Divinity School (USA), be a blessing to me? My interest in Bethlehem Bible College (Palestine), this question came from my research and the Evangelical Theological in Biblical theology, because in the Seminary in Cairo (Egypt). He is a first 11 chapters of Genesis, after Palestinian Israeli Evangelical who describing all the problems of the studied at world, God’s response in chapter (B.Sc.), Wheaton College (M.A.) and 12 was a blessing. So, this is now Trinity Evangelical Divinity School the question that dominates the (M. Div.; Ph.D.). He is the author background of all my theology. I of, or contributor to, dozens of books in English and Arabic including “The don’t try to do apologetics to prove Land of Christ: A Palestinian Cry”. Dr. that the other is wrong, I try to Katanacho is an Old Testament editor be transformed personally so that for Arabic Contemporary Commentary everyone who is around me can be as well as Asia Bible Commentary. transformed by a theology of love Christ of Maryknoll, Robert Lentz He is also one of the authors of the which promotes justice. We cannot Palestinian Kairos Document. ISSUE 81, WINTER 2019/2020 15

of estrangement from God and spirituality. At the same time, because the refugees received financial help from the churches, the door remained open.

In the sixties, I remember an American pastor telling us that the occupation was God’s will and that we had to thank God for the occupation of . I was then a young believer, and I thought that I had to believe it because it came from a pastor. I thought that if I challenged the pastor, Christ would punish me. I was really struggling with God: why would God love one BISHOP nation and not the other? This struggle led me to study theology. I took my major in the MUNIB YOUNAN Old Testament to understand if How does your theology respond They did not want to believe in a that pastor was right. I found that to the Biblical texts which justify God who does not listen to refugees, I was right and that this pastor Zionism and the oppression of the the oppressed, and those displaced. was wrong because he politicised Palestinian people? religion, making the occupation both The crisis began at that time. If it eschatological and apocalyptic. So, In 1948, when the Nakba took place, had only been a political situation, I grew up intending to allow my some Biblical texts were used to justify it would not have had the same people to understand the will of God that the creation of the State of Israel repercussions. However, the in the Bible and not the will of the was the fulfilment of the prophecies amalgamation of a political situation Christian Zionist interpretation of of God. The mixture of politics with religion and the use of Bible the Bible. and religion gave an eschatological verses to defend a political entity were dimension to these interpretations. offensive for our people. Moreover, As a Lutheran, maybe it is easier for This created resentment within the the churches were living in shock me to deal with the Biblical texts Palestinian Christian community, and did not answer the queries of the because I belong to the tradition of which resulted in an estrangement people. The voice of the Palestinians Martin Luther. He also struggled from the Bible and even an alienation was not listened to in the churches, with the texts. Following Luther’s from God. Therefore, many and this crisis remained unresolved interpretation of the Bible, I came Palestinian Christians did not want by the churches. to the understanding that the to go to church any longer because fulfilment of the prophecies of the they believed that the churches were On the ground, the Palestinians Old Testament is the crucifixion Zionist. They did not want to believe believed that Western churches of Jesus Christ. This allowed me in a God who was a real estate broker, blessed the occupation and to read the texts in that light, even a God that is one-sided and biased. oppression. This created a feeling the controversial texts which justify 16 ISSUE 81, WINTER 2019/2020 the occupation. Of course, there who make God biased and one-sided. How is justice defined in your are certain texts which I cannot theology? understand. Then, as Martin As to our methodology of reading Luther said, I just take off my hat the texts, in 1983, we established The Biblical text is a book of justice. and continue on my way. The Bible Al-Liqa, and we made a common When we read the Prophets, we see has two hands: a divine hand and a declaration; we are an ecumenical how God worked through them human hand. This is why we have movement for Christian-Muslim in their call for justice. It was not to find the Gospel in the Gospels, dialogue and studies. We continued only justice for one group but rather as Luther said. Today, we have to in this declaration that what we an inclusive justice. The Prophets distinguish between these two hands. find in the Bible is Christ crucified, criticised the social injustice among This is how we find the will of God, and we started to do local theology peoples, even when they considered which is inclusive, not exclusive. and Christian-Muslim dialogue and themselves as the elected people. This Christian-Jewish dialogue. is shown when Amos tells those who “oppress the innocent” to keep quiet. We worked together with the aim of showing that Biblical texts are The whole notion of justice is a always liberating – they are never biblical one. We have to find the oppressive. Jesus is never one-sided theological seeds of justice in the because he understands all sides. Jesus biblical texts – in the Old Testament is the fulfilment of promises. The as well as the New Testament. Take, Parousia will come on his own time, for example, the struggle between not according to the time frame of God and Jacob. Jacob thought that Christian Zionism. he was elected and that he could do whatever he wanted. God stopped Contrary to the approach of Christian him and fought with him. Then Martin Luther Zionists, the interpretation of Biblical Jacob repented, realising that he texts should never be carried out had betrayed his brother. He said, For many years, I read the prophecies by picking and choosing one text “I will not let you go unless you bless within an interfaith dialogue group and building a perspective based on me,” but he remained wounded so he with Jewish Israeli people. I asked this. You have to see the Bible as a could not forget that God is a God them to read through the eyes of movement and a process. We have of justice for all. the situation in Palestine-Israel. The to de-construct the partial readings historical problem is that these texts of some passages of the Bible and Another story is that of David. A have been read with a Western agenda read the texts within their contexts. powerful man who sinned with which deals with the Holocaust and This movement and process can be Bathsheba. He sent her husband to the atrocities carried out to the Jews seen in the text of Paul writing to the the forefront of the battle so that in Europe. We Palestinians lived Galatians when he says that we are all he would be killed. He destroyed together with the Jews for more than children of Abraham and that we all a family due to his selfish desire. 2000 years in this country, and we have our roots in Abraham. In light God did not let David go and sent know how to live with them, just as of the movement, we must not isolate the prophet Nathan to him. Nathan we know how to live with Muslims. one verse from the others. We have then tells a story to David about a This is something that we can teach to keep the movement of liberation rich man who had many sheep and the world. Therefore, our problem is in the Bible alive and read it from who stole one of the sheep of a poor not with the Jewish people and their the point of view of the oppressed. man. David is shocked by this story faith, but with the Christian Zionists of injustice, Nathan tells him, “you ISSUE 81, WINTER 2019/2020 17 are the man!” and then David repents the Israelis. This can be seen in Christ He resisted peacefully. and recognises his injustice. dying on the cross. He did not die for the few; he died for every human Take Martin Luther King Jr. We all These stories are strong for us. God being – even the ones who killed him, see him as an example. He didn’t use will not allow injustice to continue even his oppressors, even Judas. arms; he used the power of words because he is a God of justice. Why – non-violently. He was preaching is justice important? Because God The good news is also that we against segregation and racism. We created us in his image. This means have to share this country because still need another Martin Luther King that every human being has his full this is God’s will for us today. The Jr. because of the white supremacists. human rights in God’s creation. If politicians have to decide how it The whole world needs such prophets anyone takes away one of our human will be done. But first of all, there who resist racism, anti-Semitism, rights, he trespasses on God’s rights must be a recognition that there Islamophobia, anti-Christian – not only the rights of that human. has been injustice done to the sentiment, and xenophobia. Teaching That is the biblical foundation of Palestinians. This recognition will with words is non-violent resistance, justice. God created dignity, and stop the violence, the killings, the and the words of the Bible tell us that anyone who does not respect your occupation, and the confiscation of God created us all equal. dignity is carrying out an injustice. land. Europe learned it in the second Your dignity is enshrined in your world war: who would have said then rights, in your land, in having justice. that France and Germany would be I believe in a We have to fight in a peaceful way such strong allies? History shows us living God of and never give up on the God of that the time of animosity does not justice. last forever. History shows us that justice. He will the recognition of injustice leads to accomplish We must not take lightly the fact that reconciliation. we are created in God’s image. When justice in His we come to look at the political This is why I believe in a living God, own way and in perspective here in Palestine, how a God of justice. He will accomplish is God’s justice implemented? How justice in His own way and in His His own time. will it come about? We cannot claim own time. The powers of the world that we know the will of God. But are against us today, and international I know some of it. I know that the law is not respected. But the good Many may think that I am naïve, will of God is justice and that he news is that together, as a people, we but I really believe that the power of will hear the prayers of the people don’t give up on God’s justice. words is stronger than the power of for justice. It might happen faster arms. This is, of course, a challenge, than we could ever imagine, like in What does resistance look like based and the path is not an easy one. It South Africa. We are so ready to live on your theology? is the cross, knowing that human justice: Palestinians are so ready to dignity is God’s dignity. live justice. Today, a lot of people believe in armed resistance. However, an armed How do you see the future of the What good news do you have for resistance never liberated anyone. local theological community? Palestinians and Israelis? Violence begets violence. This is why we believe in non-violent resistance. Talking about the future, I don’t The good news is that today, the Take, for example, Dietrich think this theology will ever get old. only path ahead of us is for us to live Bonhoeffer. He resisted when he was The cry for justice will take different together. It is that God loves us and imprisoned, and he paid with his life. forms in history, but it will never get 18 ISSUE 81, WINTER 2019/2020 old. It is as for the Prophets in the We need to empower our people in WITNESS VISITS Old Testament: their voices took work for justice and not lose hope in various forms but never got old. We a hopeless situation. If we lose hope, 2020 ONWARDS have to seek the seeds of hope and we lose everything. So, it is God’s make the world different. will that we raise our voices for those who clamour for justice. Hope is our How did the international church strength, and our hope is in Christ. leadership respond to the local Palestinian theologies? October 2020 There are mixed reactions from the Fall Solidarity Visit world. Sometimes churches around October 13th - 21st 2020 the world are selfish because it doesn’t feel that what is happening here is March 2021 their problem. Some churches don’t Spring Witness Visit want to talk, wondering what the March 16th - 24th 2021 price for it would be. Some other churches promote the justice for October 2021 Palestine, understanding that justice Fall Solidarity Visit is as good for them as for others. October 5th - 13st 2021

But most of all, I believe in the May 2022 grassroots movements in Europe, Spring Witness Visit Africa, and even the United States. May 13th - 20th 2022 We must not underestimate the civil society and grassroots movements. October 2022 They might not look powerful, but Fall Solidarity Visit they are on the right track, and October 25th - November 2nd 2022 they create a public opinion that is supportive of justice. Often, the churches move and change because Bishop Emeritus Younan was educated For more information visit: of grassroots movements. This is what in Palestine and Finland and has been www.sabeel.org I have seen in the Lutheran church active in numerous faith organizations around the world. If Palestine and since his ordination in 1976, such as Israel have justice, it will be a model the Middle East Council of Churches for the whole world. (MECC), The Lutheran World Federation (LWF) and the Fellowship of The future for us is to work together, the Middle East Evangelical Churches to put aside institutions and look (FMEEC). Younan was the first to to our people. We have one aim, translate the Augsburg Confession, a which is justice and reconciliation, key document of the Lutheran Church, and this is why we must unite our into Arabic. He is an active member voices. To respect each other and our of various ecumenical and interfaith dialogue initiatives in Jerusalem that diversity – walking together in the he helped found. same direction. ISSUE 81, WINTER 2019/2020 19

used to justify the Palestinian Nakba. When we most needed our faith to sustain us, to give us hope and comfort and direction for our lives, it seemed that it provided divine approval for our predicament. Our faith clashed with the reality of our lives, and we could not reconcile the two.

People were going through extreme difficulties, and the Church helped us. It provided shelter, food, and clothing. It helped us with every material need we had but provided no theological answers to the many questions that people were asking. Many believed that the establishment of the state of Israel was a miracle from God and that God’s will had prevailed.

With the emergence of Palestinian CEDAR DUAYBIS Liberation Theology, primarily through the insight and vision of the How does your theology respond to because of Western influence in this Rev Naim Ateek, we began to read biblical texts which justify Zionism part of the world. the Bible with our own Palestinian and the oppression of the Palestinian eyes rather than filtered through the people? Religious education in missionary eyes of western missionaries. For these and Church-run schools during the missionaries, the stories of the Old Sabeel Ecumenical Liberation time of the British Mandate tended Testament were stories of long ago Theology Centre grew out of a to spiritualise religious concepts in a far away country. For us, it was need to help Palestinian Christians and trivialise the hardships of this here and now. Jesus became our key to strengthen and draw on their life in favour of the life to come. to understanding and interpreting faith to work for justice, peace Furthermore, the missionaries carried the problematic passages in the Bible and reconciliation. This took place with them the belief that we should that seemed to justify our Nakba. The at a time when many Christians read the Bible literally, and we, key was Jesus’ life, his teachings and worldwide saw, in the establishment Christians, were regarded as part of his parables. He too lived under an of the state of Israel in 1948 a the “spiritual” Israel. oppressive Roman occupation and fulfilment of God’s promises to the showed us the way of non-violent children of Israel. Sabeel encouraged In 1948, with the establishment of resistance. He never missed a chance Palestinian Christians to read the the state of Israel, we became refugees, to speak truth to power, and that he Bible with Palestinian eyes rather internal and external, our faith was did until his death. than accept the Western-dominated all that remained with us. Still, even theology that they grew up with that failed us when the Bible was 20 ISSUE 81, WINTER 2019/2020

How is justice defined in your reconciliation and lead to a peace that theology? is enduring and that guarantees the “Sabeel is an ecumenical grassroots aspirations of both sides for dignity liberation theology movement The theme of justice runs through and human rights. among Palestinian Christians... the Gospels from beginning to end, Sabeel strives to develop a and many of Jesus’ parables speak What does resistance look like based spirituality based on justice, about justice. For Jesus, loving our on your theology? peace, non-violence, liberation neighbour as ourselves is as important and reconciliation for the different as loving God. But Jesus goes beyond Living under occupation is national and faith communities. It what is just to loving even our dehumanising in itself. The Israeli encourages individuals and groups enemies and blessing those who curse administrations emphasise this around the world to work for a us. Jesus’ justice was always tempered dehumanisation to achieve their aims. just, comprehensive and enduring with mercy and compassion; this is This in itself diminishes the humanity peace informed by truth and what Sabeel aspires to achieve when of the occupier in a downward spiral. empowered by prayer and action.” dealing with the conflict. We believe It seems that responding in like that there can be no liberation for fashion would be the normal thing one side with the enslavement of the to do. Still, following the example of Our programmes at Sabeel are geared other. Sharing the land, whether in Jesus, we learn to “seek the humanity of to fulfil our purpose statement to the one state or two, would constitute the oppressor without losing integrity to best of our ability. We work with a just solution to the Palestine/ appeasement or collaboration.” Naim women, youth, clergy, as well as the Israel conflict. The Palestinians are Ateek 2008 p 96. international community through asking for a minimum measure of our programmes, international justice: the establishment of their It is of the utmost importance for us conferences, and our writing. independent sovereign state on just to maintain our dignity and humanity 22% of historic Palestine. Sabeel’s in the face of Israel’s oppression. This understanding of justice is also a leads us to the path of non-violence, move from exclusivity to inclusivity, which was the way of Jesus while at from the God of some to the God the same time exposing the powers of of all, and we believe that God’s love injustice and oppression by speaking embraces all people. truth to power.

What good news do you have for How is it translated from theology the Palestinians and Israelis? to action within your Church community? We keep hearing from the Israeli side that, for self-preservation, there is Believing that any authentic theology no alternative to the discriminatory had to be closely connected to the treatment towards non-Jews by Israel, reality on the ground we at Sabeel, such as is stipulated in the recent beginning with our context, our Nation-State Law. Such ideology experience and our need, articulated chains both the oppressor and the a purpose statement that reflected oppressed in a constant, vicious how we intended to translate our Cedar Duaybis is a co-founder of Sabeel circle of hatred and strife. Sabeel theology into action. Following is Ecumenical Liberation Theology Centre believes that justice with compassion some of what it states: and a former Sabeel board member. can bring back goodwill and She currently volunteers at Sabeel. ISSUE 81, WINTER 2019/2020 21

the bible. If they appeal to the word of God, they must be peacemakers.

The war, the prisoners, the confiscation of the land, the tortures, the demolition orders, God is estranged from all this. God is the same for everyone. There is not a special God for the Jewish people. If there is, He is not God anymore. If they have a God who tells them to oppress the Palestinian people, then He is not God anymore.

How is justice defined in your theology?

Justice is simply what Jesus said; “Do to others as you would have them H.B. MICHEL SABBAH do to you.” That said if the Jewish How does your theology respond to culture and context. God told the people wish to have a state, fine. Biblical texts which justify Zionism Jewish people to adore one sole God However, they must also want a state and the oppression of the Palestinian and not to be idolatrous, He tells for others - let the Palestinians build people? them to erase idolatry – but not their own state. If you don’t want to kill the idolaters. When there is others to do the same to you, do not The biblical texts are the word of bloodshed and injustice, these are confiscate their land, do not destroy God, and God is love. This way, the the actions of human beings, which their olive trees, do not demolish word of God cannot be used as a are a distortion of the word of God. their homes. Justice implies an Israeli word of injustice against anyone. It The word of God is a word of life, state and a Palestinian state. The is a word of life for the Jewish people, and human words can be a word of Israelis must not be oppressed, and for the Palestinians, and the whole death. As long as some of the Jewish neither must the Palestinians be of humanity. If Zionists interpret the people use the word of God for their oppressed. word of God as a way of oppressing interest, as an instrument to steal the Palestinians, it goes against the word land of the Palestinians, they deform From a political and judicial point of God – it becomes human word. the word of God. of view, the Palestinians abandoned God said to love each other, even in their rights long ago. They accepted the Old Testament. When someone interprets the word that 78% of their land had been of God in the direction of death, he given to Israel, and they contented Undeniably there are expressions in is not anymore with God. Then, he themselves with the remaining 22%. the Old Testament about God giving is with himself, with his nationalistic However, now some Israelis say that the order to kill and destroy other interests. God is love, so the Jewish they want even that 22%. This is not nations. But all these are human people have to choose: to be with justice. They want everything for expressions from the writers – God or to be with war. God cannot themselves and nothing for others. interpretations of the word of God. be with war. If they want to be at International law condemns this kind The writers wrote according to their war, they cannot appeal to God and of behaviour - what would happen in 22 ISSUE 81, WINTER 2019/2020 the world if everyone was to take the a kitchen knife, it can be seen as a no longer a homogeneity within land of their neighbour? This would reaction to the military occupation. Israeli society. I believe that a new bring about endless wars between generation will emerge that will not all the nations. The Palestinians are The Israelis want what they call embrace the right-wing and extreme not beggars; they do not ask for peace without Palestine as if the right standpoint. There are more and something which is not theirs. They Palestinians did not exist. If they more interactions between Israeli live here; this is their land. The Israeli wanted peace, they would begin and Palestinians who are starting state took their land. The Palestinians to leave the Palestinians to live in to understand that we can live have conceded much, shouldn’t that peace – and then peace would have together in peace. I believe that this be a sign of the possibility of making a chance. As long as Israel is in this progressive change of vision will peace? open war with the Palestinians, they continue. For now, they are not ready will never have security. The reactions because they have been educated to What good news do you have for of the Palestinians are normal – they see a Palestinian as an enemy. But the Palestinians and Israelis? are under the boots of the army and the Palestinians are already changing; have no way to defend themselves. they are ready to accept any Israeli The good news is to love one another. who says they want to live in peace. But in politics, there is no love. In Israel must change its actions and its politics, the concerns are about intentions towards the Palestinians. When the Israelis are ready to live security and all the ways to ensure Herein lies the real problem; Israel in peace, they will see that the that security. If there were just a has no intention of allowing the Palestinians are ready to live in peace small concern for love in politics, Palestinians to exist. The Roman - this will take time, maybe one or this would be good news. Love is one empire had the axiom “Christians are two more generations. If peace does thing, but Israelis don’t even have not allowed to exist,” the Christians not occur, there will be significant minimal trust in the Palestinians. were persecuted. Today we hear the instability, and this will be damaging Without trust, the routes to justice same from some Israelis “Palestinians to Israel. If they want to live and to are closed. For those Palestinians are not allowed to exist.” The biggest survive, even if they have a powerful whose houses are demolished, whose mistake of the Palestinians is that army, they need to make friends of harvest is destroyed, whose rights are they exist – not that they throw rocks. those around them, starting with negated, what incentive do they have It is their demography; the simple the Palestinians. The Palestinians to trust the Israelis? The Israeli army fact that I am a Palestinian makes are ready for a friendship with the breaks into the houses of Palestinians an enemy of me. Israelis. without any reason other than to terrify them and to make their life The good news is that we can live not only miserable but ultimately together even if the reality on the The good news impossible. If the Israeli government ground seems to be far from that and the army want trust from the point. is that we can Palestinians, they must cease this live together destruction of Palestinians’ lives. It I think that society and mentality is not usually the Palestinians who are changing on the Israeli side. The even if the attack – because they do not hold October election showed a significant reality on the power. Indeed, there are some young division within Israeli society. Among ground seems Palestinians who throw rocks, but intellectuals, many see the reality of this is nothing in comparison with the situation. Also, young Israelis to be far from the power of the Israeli army. When do not want this war to continue that point. a young man throws a rock or carries any longer. It seems that there is ISSUE 81, WINTER 2019/2020 23

What does resistance look like based the international community. We goal of Israel that they leave. on your theology? reached many churches through the World Council of Churches, and this I believe that there will always be The pacifist resistance can manifest has opened up many opportunities. Christians here, but we must give itself in demonstrations – like in There is a great echo in the world them a voice. There is no Holy Land Gaza. Yes, there are some acts which about Palestine. If we hadn’t done without the Christians. should be avoided, as the fire kite, that – all these publications and and I don’t agree with these things. international conferences – it would But the Israeli army reacts with lethal be a significant loss in the west. violence, even towards people who The churches and the people show pose no threat and who are far away great support for the Palestinians. from the fences. There are already However, it must be said that the hundreds of dead people in Gaza for is too calm about no reason other than pacifist marches. Palestine – the Protestant churches They don’t have arms – they simply are more active and involved. walk. Unfortunately, the western body We cannot even say that they are politic is massively influenced by martyrs because this word is reserved the Zionist movement. American for dead soldiers in an organised politics have already caused a lot state. These soldiers are recognised of damage, and there may be more by the state, they have monuments, ahead. The whole Middle East is and their names are recalled. When linked to the Israeli situation. If the poor pacifist people die in a land Israeli condition is stabilised, the rest that is not a state, they are called of the Middle East will be stabilised terrorists. The Israelis are at war and move towards peace. with the Palestinians, and even if the Palestinians do not want to be All of this influences the situation at war, they are. The Israelis have an of Christians in the Middle East. As His Beatitude Patriarch Michel Sabbah organised army and arms when an long as the instability endures, the was the Latin (Roman Catholic) Israeli soldier dies, he is honoured Christians leave and will continue Patriarch of Jerusalem from 1987 and called a martyr. The Palestinians to leave. The Christians leave, not to 2008. He holds a PhD in Arabic don’t have a state, don’t have an army, because of a fear of Muslims – as the philology. Patriarch Sabbah calls for don’t have arms, but are considered press suggests – but rather because of rapprochement between churches, as terrorists. pressures of the American politic. The interreligious dialogue, and justice Christians are victims of American and peace. How did the international church politics and not from the Muslims – leadership respond to the local whom they’ve lived amongst for 1400 He was involved in the drafting of Palestinian theologies? years. The great danger for Christians the Kairos Palestine document, is the American politic. The Israelis has travelled widely to speak in The theological work of the say that they are in danger when international forums, and continues to Palestinians, with Sabeel, Kairos, they have all the power of America head the Justice and Peace Commission of the Catholic Church in the Holy Al-Liqa, Dar al-Kalima University, behind them. The Israelis have a very Land, a think tank that addresses the and many others has produced a harsh politic which encourages the issues that face the church in Israel/ lot of writing which has reached Christians to leave – it is the explicit Palestine today. 24 ISSUE 81, WINTER 2019/2020 2019 Sabeel Activities

Sabeel’s Vision Local Christians inspired by the life and teaching of Jesus Christ stand for the oppressed, work for justice, and engage in peacebuilding.

Ministries I. Palestinian Liberation Theology

Sabeel helps the Christian community in the land of the Holy One to be faithful to God today by: • Taking a good look at their own churches’ theologies Roman Catholic Bible Study Group, Zababdeh and liberating them from biblical misinterpretation and misunderstanding. II. Building bridges among the community • Helping ordinary Christians to use the Bible as a tool for justice and peace. The need is not only to critique • Starting with the Christian community: the violence and the evil which is being done in the Sabeel promotes ecumenical relations with all the name of God and the Bible, but equally to point Christians of the land, whether those living in the out the rich biblical traditions in both the Old and State of Israel or Palestine. It aims to strengthen New Testament. This can help us in our pursuit of Christian faith in, and love of, Christ, as it draws peace and freedom based on the biblical teachings them ecumenically closer to one another. Through of justice, truth, and non-violence. this they can transcend denominationalism; whilst at the same time appreciating their own particular Today, Sabeel supports over 28 contextual Bible study rich church tradition. In this way Christians can groups spread out across the West Bank (8 of these value and admire the rich traditions of the various groups added in 2019). The groups are formed of youth, churches across the Holy Land. We need to preserve young adults, and women. The groups meet on a weekly the rich mosaic while at the same time emphasising basis, to read the Bible and explore what it means to be the importance of relating and working ecumenically a Christian living in the land of our Holy One. together.

Training retreat in Tiberias for local Bible Study facilitators 2019 Easter Egg Hunt for 100 children from Bethlehem and Jerusalem ISSUE 81, WINTER 2019/2020 25

In 2019 Sabeel has held: 1. 5 Volunteer programmes including an Easter Egg Hunt. 2. 19 Ecumenical meetings including a local Way of the Cross, Ecumenical Christmas Dinner, and begun the compilation of a cook book of dishes from the various Christian communities in Jerusalem. 3. Over 55 clergy and spouses from Palestine, Israel, Jordan, and Lebanon took part in a four day retreat in Jordan. They spent time with Christian communities, and visited tourist and holy sites in Jordan. This was the first Sabeel clergy retreat The clergy retreat in Jordan outside Palestine, as a beginning for our work in the Arab World. 4. Two ecumenical worship services in Nazareth.

Carrying the Cross during the local Sabeel Way of the Cross in Jerusalem

Reviving indigenous Palestinian food and theology

Meeting for the youth of the different Bible Study groups at the Tent of Nations.

Clergy retreat tour to Amman Citadel 26 ISSUE 80, SUMMER 2019

and Jews, locally and internationally, people of faith or with no faith, provided they believe in the power • Building bridges among the Palestinian Christian and of non-violence and are willing to work through Muslim Communities. non-violent methods. We cannot be faithful to God in our work if we do not address the interfaith relationships with our Muslim brothers and sisters. Although we belong to Our work for justice and peace falls into different one Palestinian people, we are deeply affiliated to two categories. faiths – Islam and Christianity. It is very important, therefore to work together for three essential interfaith I. Educational objectives, namely, greater understanding between Wave of Prayer the two faiths, respect for one another’s faith, and An ecumenical prayer movement with weekly news acceptance of the religious differences between us. and related prayers, the Wave of Prayer aims to send a wave from Palestine around the world. Sent out In 2019, as part of the ongoing work on the Palestinian by email every Tuesday, it is hoped that groups and Curriculum. Sabeel made over 40 recommendations individuals will pray with Sabeel at 12pm on the to the Palestinian Authority Ministry of Education following Thursday. The Wave of Prayer is currently which would make the curriculum more inclusive translated into 10 languages: Arabic, Dutch, English, and make how ‘the other’ is viewed more positive. a French, German, Japanese, Korean, Portuguese, number of these recommendations have been made Spanish, and Swedish. in the new curriculum books. Witness Visits In 2019, Sabeel hosted 3 international groups on witness visits. These visits are designed to introduce people to the current realities on the ground. 1. North Park University - Educational Trip 2. Friends of Sabeel Japan - Solidarity Visit 3. Canadian and New Zealand Group - Come and See, Go and Kumi.

Ahlan Wa Sahlan Ecumenical Christmas Dinner Providing the opportunity to meet with local Palestinian III. A third dimension is that of justice and peace. Christians, find out more about Sabeel and the current realities on the ground for Christians in Palestine and • In many ways, this is the most important dimension Israel. Groups generally meet with Sabeel for a talk and it constitutes our priority outside of our and a simple Palestinian lunch. Sabeel in Jerusalem local work. Sabeel’s work in this area takes into and Nazareth have hosted around 65 groups this year consideration both the demands of International Law (over 2000 people), from 11 countries. and United Nations resolutions on one hand, and on the other hand, our strong faith in the God of justice Conferences and peacemaking. We believe that no permanent In the past, Sabeel have held International Conferences peace is at all possible if it is not built on justice. every 2-3 years with a focus on specific issues. In 2019, Sabeel hosted it’s first International Gathering: It is on this level of Sabeel’s ministry that we cooperate a new format aimed at bringing together a number with individuals and groups; Christians, Muslims, of organisations along with around 80 international ISSUE 81, WINTER 2019/2020 27

friends to explore Palestinian theologies and non- II. Solidarity violent resistance. The Gathering featured lectures, Olive Picking workshops, trips, and other sessions aimed at updating Helping Palestinian farmers under threat from settler those attending on the current situation in Palestine violence to harvest their olives. and Israel, the theology and work being done by the Rebuilding Homes various organisations. Home demolitions are a frequent occurrence in occupied Palestine. Being able to rebuild a home is essential to preventing the depopulation of areas under threat. Street Theatre/Flash Mobs Sabeel carries out open air acts of creative resistance to raise awareness of various issues and to challenge those in power. Contemporary Way of the Cross A half/one-day pilgrimage enabling visitors to Palestine and Israel to follow a Palestinian Way of the Cross with stations showing the realities of life under occupation. In 2019, Sabeel led 22 groups with over 360 participants on such trips. Kumi Initiative An initiative of over 100 Palestinian, Israeli, and international organisations, giving people the opportunity to rise up in support of Palestinians through simple, non-violent actions on a weekly basis. In 2019, Sabeel began work on a new version of Kumi Now which will bring more organisations together through the areas in which they work. For more information see www.kuminow.com.

Sabeel 1st International Gathering Activities at the Tent of Nations and Dar al Kalima University College of the Arts.

Cornerstone A Sabeel publication which is published a few times a year. 2019 has seen editions on interfaith and interreligious dialogue, and Christian communities in Palestine and Israel. Olive picking with Sabeel Nazareth Theological Documents and Statements Looking forward to 2020 Sabeel produces a number of theological documents based on Palestinian Liberation Theology. Young Adult Gathering, June 17th - 25th 2020 Document on Anti-Semitism Kumi Now Vol. 2 International Friends of Sabeel

Friends of Sabeel North America (FOSNA) Friends of Sabeel Sweden (FOS Sweden) Executive Director: Tarek Abuata Director :Kenneth Kimming Friends of Sabeel North America Address :Nickelgränd 12 PO Box 3192 SE-16256 Vällingby Sweden Greenwood Village, CO 80155 USA Email : [email protected]. Tel: +1-503-653-6625 Website : www.sabeelsverige.se Email : [email protected] Friends of Sabeel Scandinavia in Norway Website: www.fosna.org Director :C/O Karibu Kirkens Hus Canadian Frinds of Sabeel (CFOS) Address: Radhusgata 1-3 CFOS Office 0151 Oslo / Norway address : 7565 Newman Blvd. Tel: +47-47340649 P.O. Box 3067 Email : [email protected] Montreal, QC H8N 3H2 Website: www.sabeelnorge.org Email : [email protected] Friends of Sabeel Oceana Inc. (FOS-au) Website : www.friendsofsabeel.ca Director : Ken Sparks Sabeel-Kairos UK Address PO Box 592, Burpengary Qld 4505 Sabeel-Kairos Phone +641 930 1914 Office Above AGE UK Email : [email protected] 60 the Parade Website: www.sabeel.org.au Oadby Friends of Sabeel France Leicester Director : Ernest Reichert LE2 5BF Address: 12, rue du Kirchberg Email: [email protected] F- 67290 Wingen s/Moder – France Website: www.sabeel-kairos.org.uk Tel: +33 (0)3 88894305 Kairos-Sabeel Netherlands Email : [email protected] Marijke Gaastra Website: http://amisdesabeelfrance.blogspot.fr/ Lobbendijk 5 Friends of Sabeel Germany 3991 EA Houten Netherlands Address Hagdornweg 1 Email: [email protected] 70597 Stuttgart / Germany Website: www.kairos-sabeel.nl Tel: +49 (0) 711 9073809 Email : [email protected] Website www.fvsabeel-germany.de PURPOSE STATEMENT of SABEEL

Sabeel is an ecumenical grassroots liberation theology It encourages individuals and groups from around the world movement among Palestinian Christians. Inspired by the to work for a just, comprehensive, and enduring peace life and teaching of Jesus Christ, this liberation theology informed by truth and empowered by prayer and action. seeks to deepen the faith of Palestinian Christians, promote unity among them, and lead them to act for justice and love. Sabeel strives to develop a spirituality based on justice, peace, non-violence, liberation, and reconciliation for the different national and faith communities. The word ‘Sabeel’ is Arabic for ‘the way’ and also a ‘channel’ or ‘spring’ of life-giving Sabeel Ecumenical Liberation Theology Center water. P.O.B. 49084 Jerusalem 91491 Tel: 972.2.532.7136 Sabeel also works to promote a more accurate international Fax: 972.2.5327137 awareness regarding the identity, presence, and witness of Cornerstone: [email protected] Palestinian Christians as well as their contemporary concerns. or visit our website at: www.sabeel.org