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)

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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 

 

 

Mideast conflict affects all Muslims and Jews: Marmur

At times such as these it’s impossible for Muslims and Jews living outside the Middle East not to be affected by the Israeli-Palestinian conflict in their relationship to each other. Those living far from the scene often hold even more extreme views than those in the region. Others believe that they can make peace there by acting here.

Shai Har-El, businessman, scholar and rabbi is among the latter. His book, Where Islam and Judaism Join Together, argues contrary to received wisdom that religion doesn’t fuel the conflict but is potentially “a catalyst for action in the battle for peace in the Middle East.” With this in mind he founded the Middle East Peace Network in 1990 and has since also helped to establish the Center for Middle Eastern Studies at the University of Chicago.

In a recent interview Dr. Har-El, who was born in Israel and holds degrees from the universities of Tel Aviv and Chicago, outlined his plan that notwithstanding its political agenda would harness the religious forces that make for unity and tolerance in the service of a lasting peace between Palestinians and Israelis. But despite his seemingly good intentions, his efforts don’t appear to have had much of an impact.

His utopian desire to temper politics with religion isn’t unique. For example, theLevantine Cultural Center in Los Angeles, which was launched more than a decade after the Middle East Peace Network, seems to have a similar agenda. In addition to its religious base it promotes intercultural activities and political discussions that include criticism of Israel and Zionism. As a result, Jewish mainstream organizations have kept their distance and it’s not clear to what extent Islamic groups have embraced it. Again, the effort may be praiseworthy but the results seem meagre.

The proposed House of Prayer and Learning in Berlin aims to be very different. Instead of seeking to solve the conflict in the Middle East, its stated purpose is to establish good relations between Jews and Muslims locally. While respecting religious differences, it stresses the fundamental similarities between the monotheistic faiths. The dialogue it promotes seeks to mirror the multiculturalism of the German capital.

FULL ARTICLE FROM THE TORONTO STAR

Catholic leaders in Israel call for crackdown on attacks targeting Christian, Muslim property

Nic6318744-11095 (1)JERUSALEM — Catholic leaders in Jerusalem are increasingly concerned that an apparent uptick in nationalistic hate crimes by Jewish extremists against Christians and Muslims could mar the upcoming visit of Pope Francis.

On Friday, for the second time this week, anti-Christian graffiti was discovered on a church in Jerusalem. It follows a similar incident Monday at the Notre Dame Center, a complex in Jerusalem owned by the Vatican. The defacements come after more than 20 major hate crimes in the past few months have targeted Christian and Muslim communities here.

While such crimes are not unusual — a monitoring group found that 32 religious buildings have been vandalized or subjected to arson attempts in the past four years — the frequency of such incidents appears to have increased in recent weeks.

When they first started in 2011, these so-called “price tag” attacks were part of a campaign to extract retribution for actions against Jewish settlements in the West Bank. The idea was that anytime the Israeli army removed an illegal outpost or Palestinian militants attacked settlers, somebody would pay a price. Today, these attacks have spread into Israel proper and don’t always follow actions against Jewish settlements.

“We are very concerned about the repeated acts of hatred against Christians by the price-tag groups,” the Rev. Jamal Khader, rector of Latin Patriarchate Seminary, said Friday.

FULL ARTICLE FROM THE WASINGTON POST

10 Images of Jewish-Muslim Unity that go Beyond the Headlines

thumbWe’re constantly bombarded by implicit and explicit images of the relationship that Jews and Muslims supposedly have in today’s world.  We are bombarded with the cliched reminder that we “used to get along” but recently have become enemies. We’ve almost become used to it, accepted it as some sort of reality. And, ironically, all these “interfaith” events can often cause us to feel even more disconnected.  They just don’t seem as genuine as a true connection.  It would seem the only people you would need to show such “unity” with is people you don’t get along with. Which is why we need to look deeper.  We need to look wider.  We need to see that “unity” doesn’t mean press.  It doesn’t mean “shows of support”.  It means genuine connection and giving. And the truth is that the world is scattered with that.  The truth is that the press likes to say just one side of the story, likes to focus on conflict.  But there is unity.  There is connection.

All we need to do is look.

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