West Bank

The government of Israel could soon begin formally annexing a significant portion of the West Bank. As the leader of an ecumenical and nonpartisan organization focused on advocating for a just and lasting end to the conflict in Israel-Palestine, I am deeply worried annexation will entrench inequalities and abuses of Palestinian human rights. 

LIKE MUCH OF the world, I’ve been thinking quite a bit about ISIS over the past few months. I’ve been horrified by the accounts of the so-called Islamic State’s barbarism, and I lament their perversion of one of the world’s great religions.

Most of all, I’m outraged at their disregard for human life—at their wanton killing of Shia Muslims, Christians, Yazidis, and anyone else who doesn’t share their radical vision. Pope Francis has said that it’s legitimate to act to protect innocent lives in this case, and I don’t disagree with him.

Yet I believe that Jesus calls us to be peacemakers, which requires us to think beyond short-term military solutions and address the systemic issues that breed crises like this one. And I strongly believe that to have any moral authority in the current crisis, we must first confess the Western policies and attitudes that have contributed to where we find ourselves today—and then repent of those policies and attitudes.

The first thing we need to confess is a shallow and, at best, incomplete understanding of ISIS. Alireza Doostdar of the University of Chicago Divinity School wrote, “[We] seem to assume that ISIS ... has suddenly materialized out of the thin ether of an evil doctrine. But ISIS emerged from the fires of war, occupation, killing, torture, and disenfranchisement. It did not need to sell its doctrine to win recruits. It needed above all to prove itself effective against its foes.”

When the Word becomes flesh, when the Son of God becomes one who bleeds, Jesus demonstrates God's humble solidarity with human nature from Adam and Eve onward, to the last person born in history.

This vulnerability of God for us, this identification of Jesus with our collective human frailty, changes our perspective on everything. In the light that shines from the face of Jesus Christ, we at last see God and humanity with 20/20 vision.

Paul comes to this vision late in the day, well after the events of God in the flesh that reconcile the Father to God's creation. The vision of Jesus blinds him but when his eyes are healed, having seen Jesus, he sees God and humanity and the world very differently than he did before the vision of Christ that overwhelms him.

Years later, in a letter to the Corinthians, speaking about the church's worship with blest eyes he writes: "When we drink from the cup we ask God to bless, isn't that sharing in the blood of Christ? When we eat the bread we break, isn't that sharing in the body of Christ?"

It sounds a little far-fetched and for some purists perhaps unthinkable: A pope, a rabbi, and a sheik decide to travel to the Holy Land and follow in the steps of Jesus.

The Argentina-born pope will be accompanied by colleagues Rabbi Abraham Skorka and Sheik Omar Abboud, both from Buenos Aires. It is the first time a pope’s official delegation has included members of other faiths on an overseas trip.

BETHLEHEM, West Bank — Two weeks before Christmas, one of the most powerful storms to hit the Middle East in a century dumped several inches of snow on the hills of Bethlehem.

In addition to shuttering schools and businesses, the storm caused runoff to trickle down the walls of the Church of the Nativity, built above the traditional birthplace of Jesus.

Fortunately, the water damage was relatively minor, church officials say, thanks to a rare cooperative venture already underway to repair the basilica’s roof, leaky windows and old wooden beams, some 1,500 years old.

“There were still leaks, but thanks to the scaffolding that was erected for the restoration work, the damage was controlled,” said the Rev. Pierbattista Pizzaballa, custodian of the Holy Land for the Roman Catholic Church.

In what some are calling the biggest miracle in Bethlehem since the birth of Jesus, the three churches that share responsibility for the Nativity church put aside centuries of tense relations this past year to ensure the job gets done.

A change is taking place in how evangelicals are looking at the Middle East.

Many evangelicals, who were discouraged by the failed prophecies and the “mood of doom” that dominated the evangelical church in the second half of the 20th century, are rediscovering that the gospel also speaks powerfully to issues of peace, justice, and reconciliation.

Books about the end times, such as those written by Tim LaHaye and Hal Lindsey, no longer dominate the bookshops, and people are being challenged by writings that focuses on the here and now, instead of the there and then!

In particular, the evangelical church typically has looked at the Middle East through the eyes of prophecy, leaning towards an unconditional support for Israel. Evangelicals in the West cheered the creation of the State of Israel in 1948 and the subsequent wars, believing them to be signs of the second coming of Christ—all the while neglecting the impact these events had on real people in the Middle East, specifically on Palestinians, and especially on the Palestinian Church.

The irony for Palestinian Christians is that evangelicals, with their over-emphasis on prophecy, have lost the capacity of being prophetic!

An account in The New York Times by Ethan Bronner reports that Israeli women and West Bank Palestinian women and girls have once again broken Israeli laws. They have gone swimming in the Mediterranean Sea.

More than two dozen Israeli women invited Palestinian women and girls from the southern part of the West Bank of the Jordan River -- who are not normally allowed into Israel and have no access to the sea -- to go swimming with them. Under Israeli military occupation since 1967, according to Bronner, "most had never seen the sea before."

At Sojourners, we have always been advocates of principled nonviolence. But all too often, conventional wisdom has seen nonviolence as passivity, even in the face of injustice.