Archaeologists expose Muslim-Jewish ‘dialogue’ in Jerusalem from 1,300 years ago

Seven-branched-Menorah-on-top-of-a-copper-vessel-fragment-1024x640Palestinian Authority President Mahmoud Abbas gave a scathing response Wednesday to United States President Donald Trump’s recognition of Jerusalem as the capital of Israel earlier that day.

Citing the city’s Muslim and Christian strongholds and historical ties, Abbas negated the Jewish state’s ancient claim on the capital, saying, “US President Trump’s decision tonight will not change the reality of the city of Jerusalem, nor will it give any legitimacy to Israel in this regard, because it is an Arab Christian and Muslim city, the capital of the eternal state of Palestine.”

Palestinian Authority President Mahmoud Abbas gave a scathing response Wednesday to United States President Donald Trump’s recognition of Jerusalem as the capital of Israel earlier that day.

Citing the city’s Muslim and Christian strongholds and historical ties, Abbas negated the Jewish state’s ancient claim on the capital, saying, “US President Trump’s decision tonight will not change the reality of the city of Jerusalem, nor will it give any legitimacy to Israel in this regard, because it is an Arab Christian and Muslim city, the capital of the eternal state of Palestine.”

In remarks translated by Wafa, the Palestinian News & Info Agency, Abbas said, “Jerusalem, the capital of the State of Palestine, is bigger and more ancient for its Arabic identity to be altered with a measure or a decision. The identity of Jerusalem and its history will not be forged.”

Indeed, Jerusalem’s Muslim identity was forged alongside the dawn of Islam. However, according to a pair of Israeli archaeologists, that identity was originally one of coexistence and tolerance. They say they have the 1,300-year-old archaeological evidence to prove it, and now they want to share it with the Muslim world.

Jerusalem-based doctoral students in archaeology Assaf Avraham, 38, and Peretz Reuven, 48, launched a crowdfunding campaign Wednesday to gather funds to continue their work in exposing a lesser-known period of Jerusalem history which, they argue, saw Jews and Muslims conducting “an inter-religious dialogue.”

FULL ARTICLE FROM THE TIMES OF ISRAEL 

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Some think interfaith dialogue goes nowhere. A veteran rabbi begs to differ.

web-RNS-CHABIN-KRONISH-100317-690x450Ron Kronish, an American-born rabbi in Israel, has devoted much of his life to dialogue among Jews, Muslims and Christians. His new book discusses the merits of dialogue. He says, the Vatican’s increasingly warm relations with Israel, for example, were rooted not only in diplomatic moves but 35 years of “systemic and substantive progress in Jewish-Catholic relations” fostered by hard-working priests and rabbis.

JERUSALEM – In Israel, when a rabbi, a priest and an imam walk into a room, it’s not a joke begging for a punchline.It’s an opportunity for the clerics to find some common ground and engage in peace building in an often-violent region, says Ron Kronish, an American-born rabbi who has devoted much of his life to interreligious peace building in Israel.

To Kronish, who has a new book out – “The Other Peace Process: Interreligious Dialogue, a View from Jerusalem” – the purpose of interfaith dialogue “isn’t to solve the peace process.”

Rather, said the Reform rabbi, it has defused many a tense situation.

“Our role isn’t political. There are tens of seminars and think tanks working on solving the political peace process,” said Kronish, 71, during an interview in Jerusalem, which he has called home for 38 years.

“It’s not kumbaya, saying nice things about others’ religions. It’s painful and people wince a little, but an atmosphere is created where you can say what bothers you, and there is compassion and caring.”

Over time, Kronish said, “you learn to live with one another, to understand other cultures. Our mission is to keep the hope for peace alive by creating real human relationships.”

In his new book, Kronish relates how ongoing, substantive meetings between faith leaders have fostered better relations on both the grass-roots and national levels.

The Vatican’s increasingly warm relations with Israel, for example, were rooted not only in diplomatic moves but 35 years of “systemic and substantive progress in Jewish-Catholic relations” fostered by hard-working priests and rabbis.

FULL ARTICLE FROM CRUX 

Christian man prays with Jerusalem Muslims as religious tensions flare

jerusalemJerusalem (CNN)Nidal Aboud stood out as one among many. As the men around him bowed, he made the sign of the cross. As they chanted their prayers, he read the Bible to himself. And as they said “Allahu Akbar” — God is greatest — he stood silently and respectfully.

He was the only Christian among thousands of Muslims at Friday prayers in the Wadi el-Joz neighbourhood, outside the Old City of Jerusalem.

The photograph, taken by CNN, of this simple interfaith moment has been published in local media and widely shared on social network sites as a touching example of cooperation in a time of conflict.
The prayers took place after Israel restricted access to Al-Aqsa mosque, which sits on the holiest site in the Old City, known to Muslims as the Noble Sanctuary and to Jews as the Temple Mount.
After an attack at the Lion’s Gate entrance to the siteleft two Israeli police officers dead last week, Israeli authorities installed metal detectors and limited entry to men over 50 and women. On Sunday, they installed security cameras, a move that is likely to further inflame tensions.
The security measures are seen by Palestinians and Arab countries as a unilateral attempt by Israel to control the site — considered holy by both the Muslim and Jewish communities — and they have triggered widespread demonstrations and violent clashes between Palestinians and Israeli security forces.
Aboud, a 24-year-old Palestinian who has never before joined the midday Muslim prayers, says he wanted to stand alongside Muslims as they worshiped.
“I had a dream since I was a child. I wanted to spread the world with love. I wanted to be the one who plants love in people’s hearts,” Aboud told CNN.
Holding a Bible with a cross draped around his neck, he said he didn’t feel out of place.
“I asked my Muslim friends for their permission to pray between them. They were asking me to stand beside them,” he said.

Palestinian Christians, Muslims united: Archbishop

JERUSALEM

thumbs_b_c_95113cc317215e2d3a3bb97b79b03c6dThe image of a Palestinian Christian reading from his bible while the crowd of Muslim worshippers he stood among prostrated themselves on the ground, or Christian clergy joining their Muslim counterparts at the head of processions, have been widely shared during the past week of unrest over one of Jerusalem’s most important holy sites.

During more than a week of tension over new Israeli restrictions on access to Al-Aqsa Mosque, Jerusalem’s Greek Orthodox Archbishop Atallah Hanna has been among the most vociferous in his support of unity between Palestinian Christians and Muslims.

“It is our duty as Palestinian Christians and Muslims to remain united against Israel’s greed, which targets all of us,” he told Anadolu Agency as he mingled with the crowds gathered for prayers outside the walls of Islam’s third-holiest mosque.

“As everyone knows the Palestinian people are united against the occupation and racism,” he said.

Palestinian Muslims have refused to enter the mosque because of new metal detectors installed at its entrances following a gun attack that killed two Israeli police officers and three Palestinians.

Israel claimed the measures were a response to the attack but Palestinians see the measures as an attempt to expand Israeli control over the site, which according to historical agreements should remain under Muslim management and reserved for Muslim worship, though non-Muslims can visit. The mosque is also revered by Jews, who call it the Temple Mount.

“The churches of Jerusalem declared their solidarity with Al-Aqsa Mosque and we are here today to affirm our solidarity with our Muslim brothers,” the Archbishop said. 

FULL ARTICLE FROM AA.COM (TURKEY)

Jerusalem’s Church of the Holy Sepulchre has an inspiring story of coexistence

church-of-the-holy-sepulchre-700xThe Church of Holy Sepulchre, also known as the Church of Resurrection (كنيسة القيامة) in Arabic, is of the holiest sites revered by Christians the world over.

Located in the Christian Quarter of the Old City of Jerusalem, it is where followers of the faith believe Jesus Christ was crucified, entombed, and resurrected.

The historical Church has undergone some mass restoration works, and after months of waiting, the holy site was re-opened once again in March 2017. The last time it had had any work done was some 200 years ago.

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The Church of the Holy Sepulchre is one of the oldest churches in the Middle East, dating back to 335 A.D.. Scores of pilgrims from all-over the globe visit the revered church annually.

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For the past 800 years, two families have been opening and closing the door of the holy site. After Muslim leader Saladin’s conquest of Jerusalem in 1187, a disagreement erupted between the different Christian denominations about who should open and close the gate of the Holy Sepulchre. As a result, a deal with the Christian sects was brokered and two Muslim families were entrusted to be the neutral guardians of the holy site to prevent further dispute.

FULL ARTICLE FROM STEPFEED

A Christian Human Rights Monitor Describes the Horrific Realities of Life Under Israeli Occupation

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“Don’t they treat us like animals?”

It’s a hot friday morning, in the third week of Ramadan, and we’re at Qalandiya checkpoint, monitoring access for Palestinian women, children, and the elderly (including men over 45) who are traveling to Jerusalem for Friday prayers at al-Aqsa.

It is for one day only, and men under 45 are not allowed through, because the Israeli authorities have identified them a “security risk.”

“We just want to pray,” a Palestinian man exclaims, as he tries to argue with the soldiers.  “How are we a security risk for wanting to pray in al-Aqsa? You can check me! I’m carrying nothing!”

Men under 45 are not allowed through, because the Israeli authorities have identified them a “security risk.”  “We just want to pray,” a Palestinian man exclaims, as he tries to argue with the soldiers.  “How are we a security risk for wanting to pray in al-Aqsa? You can check me! I’m carrying nothing!”

I’m here with a Christian program, monitoring occupation related human rights abuses in the West Bank, and three times a week, we monitor the access—or lack thereof—through Qalandiya checkpoint.

Outside of the men’s entry to the checkpoint, many men under 45 are gathered.  Some try and pass through, even though they know that they will be rejected.

At first I ask the men coming back why they have been rejected, but after a few hours I’ve moved on to asking how many times they’ve tried to pass through.  “Ten times now,” says one man, smiling broadly.  I am encouraged by him; I see it as a peaceful kind of resistance, to attempt to do something which should be your right, despite knowing you won’t be allowed to.

At first I ask the men coming back why they have been rejected, but after a few hours I’ve moved on to asking how many times they’ve tried to pass through.  “Ten times now,” says one man, smiling broadly.  I am encouraged by him; I see it as a peaceful kind of resistance, to attempt to do something which should be your right, despite knowing you won’t be allowed to.

As soon as someone nearby hears that I, despite my Scandinavian features and big blonde hair, speak Arabic, a big group of teenage boys bombard me with questions. Two topics are reoccurring:  Whether or not I am fasting, and if I think what I see happening is right.

Do you fast, they ask me. No, I’m a Christian we fast in or before Easter, I tell them. Is this right what you see here, they ask me. Every time I answer the same way:  No, of course this is not right. How can you put an age limit on the right to pray?

A relationship with God is an undeniable, inalienable human right.  Praying is an undeniable, inalienable human right.

A relationship with God is an undeniable, inalienable human right. Praying is an undeniable, inalienable human right.   

FULL ARTICLE FROM THE HUFFINGTON POST 

Can Israelis And Palestinians Change Their Minds?

mind changeNote:  Although not directly addressing the thematic content of this page, this article speaks to an issue that also lies at the heart of interfaith dialogue – are we able to change our minds about “the other.”  Read it with that in mind. 

What makes people change their minds? About the really hard stuff.

Covering the Israeli-Palestinian conflict for the past three years, I’ve often wondered if people here ever do.

This conflict is frequently described as “intractable,” with neither side willing to give up their historical perspective or their entrenched positions to end it. And it does not take many interviews to hear repetitions of the same sweeping narrative repeated on each side. Palestinians from different places cite the same historical events to back their views. Israelis who have never met each other use similar turns of phrase.

“People have a lot of [psychological] resources invested in what they believe about the conflict,” says Thomas Zeitzoff, a political scientist at American University in Washington, D.C., who has researched Israeli and Palestinian attitudes.

He says the high political stakes and emotional involvement make it hard for Israelis and Palestinians to change their minds.

But there have been certain shifts – in public opinion and in individual beliefs – during the 68 years of Israel’s existence and almost half-century of the Israeli military control over Palestinian territories.

Why? Experts list a range of influences that – to varying degrees – can move or even flip deeply held views.

“You can point to major events, either in the world or people’s lives, changes in their social context, as well as changes in the kind of messages they get from politicians and other elite sources,” says Brendan Nyhan, an assistant professor at Dartmouth College who researches politics and misperceptions.

Other factors include repeated exposure to a new idea, whatever the source, scientific research, and direct personal experience.

Four people – two Israeli and two Palestinian – told me their stories of personal, radical belief change related to the conflict. They not only changed their minds, but, a higher hurdle, their behavior.

Here are some triggers that led these people to see the world differently than they had before, even in the midst of a larger impasse.

FULL ARTICLE FROM NPR