Yesterday and today our Diocese is part of churches in Christchurch hosting two visiting Palestinian theologians, as part of a speaking tour organised by Aotearoa Christians for Peace in Palestine.
While the names of the theologians are public (e.g. on the site I have just linked to in the preceding paragraph), I am not going to use them here, out of respect for their bravely taking the risk of speaking up for peace in Palestine and thus not wishing anything here to be google-connectible to them. There will enough searchable things from this speaking tour elsewhere.
My reflections on what I have heard (through two sessions yesterday) are, of course, my words and not theirs, but I thank them for illumination and insight which, of course, can only come from those indigenous to the pain and suffering Palestinians are and have been experiencing, not only recently, but since the settlement of the modern state of Israel in 1948.
I am conscious as I offer some reflections that in the last week or so, the Church of England's July session of its General Synod, meeting in York, has somewhat controversially discussed Palestinian matters, as you could see via these links: Ian Paul on Psephizo (opposed to what happened); The Guardian; and reports, one and two, linked to by Thinking Anglicans. My reflections are not a discussion of the Cofe discussion and debate, though I note one vital aspect of those synodical interactions, common to our experiences here through these two days: we must listen to Palestinian Christians. In the cacophany of sound coming from the Middle East: social media, propaganda, news, fake news, information and misinformation, it is highly appropriate that Christians far away listen to the voices of their Palestinian brothers and sisters in Christ.
First, let's keep in mind two Scripture texts cited in one of the talks I heard:
"Speak up for people who cannot speak up for themselves. Protect the rights of all who are helpless. Speak for them and be a righteous judge. Protect the rights of the poor and needy." (Proverbs 31:8-9 GNB)
"See that justice is done - help those who are oppressed, give orphans their rights, and defend widows." (Isaiah 1:17 GNB).
Then, our question could be (and, of course, not only for the situation in Palestine-Israel),
"Do we see people, every one of whom is a human being, and do we value them equally as an image-bearer of God, Israeli and Palestinian, Arab and Jew, those who have citizenship of the State of Israel and those who do not?"
If one thing has impressed itself on me through the past two days, it is the many and varied ways in which Israel de-humanizes Palestinians. This de-humanization is not only through death and destruction - war in Gaza, violent colonization of the West Bank - but also through walls, checkpoints, barbed wire, surveillance, and the like. De-humanization of Palestinians is through displacement as well as through shooting to kill.
This de-humanization is not confined to the actions of Israel. It is also implicit if not explicit in some Christian theologies which support the Zionism which drives Israel's de-humanization: any theology which sees (the modern state of) Israel as the fulfilment of God's promises to ancient Israel consequentially sees Palestinians as a problem to be solved, a people to be displaced because they stand in the way of that fulfilment. But that cannot be right when we (say) focus on Palestinian Christians: they are our brothers and sisters in Christ. In Christ alone are God's promises fulfilled and we Christians outside of Israel-Palestine should not cheer Zionism on with our theologies of fulfilment but challenge and critique Zionism with a correct theology of fulfilment, that asks of Israel how all may find flourishing lives in the region, not least our Palestinian brothers and sisters in Christ.
I have been reminded that when Jesus spoke in the synagogue in Nazareth (Luke 4:16-30), the people hearing him preach were not angry with him when he cited Isaiah 61:1-2 and announced that the passage had come true that very day (v. 21). It was when he went on to talk about Elijah and the healing of Naaman the Syrian that they were "filled with anger" (v. 28). In other words, when Jesus told his Jewish hearers that other nationalities mattered to God, that was too much for them. The kingdom of God is the upside-down kingdom which includes all peoples, not just some and excludes the rest.
It has been good to listen to Palestinian Christian voices.
I have other thoughts ... but that will do for today. Next week I might come back to consider the "one state" v "two state" solution to the challenge of how Palestinians and Israelis might live in harmony.
19 comments:
I'm very glad to learn about this visit and your Diocese being involved with hosting it, and I feel encouraged. When I get time I'll follow up on the links you've shared. Thanks +Peter!
This morning, I was sent a link to the Kairos II document that the General Synod has voted on. It is very clearly a political statement with a strongly anti-Israel bias, and I understand and agree with Ian Paul’s concerns. While agreeing that Israel has caused immense suffering to Palestinians, who do need support, to ‘hear’ the Kairos II document does not contribute to a fair discussion of the wider situation.
I've looked at the links (pretty much skimmed the info and watched Ian Paul's video). All these big issues - I just end up getting bewildered. There's always well-meaning people on both sides who are very articulate and sincere. I'm reluctantly coming to the conclusion that, not being involved in church in any way, I have the luxury of not needing to stress over understanding it all and coming out with a decision one way or the other. I'm fervently glad I'm not a church leader! I don't know how the church is supposed to weigh such weighty matters and resolve them in a way that actually works. Is the church trying to do the impossible? Maybe I'll just give up and not even TRY to understand.. I'm beginning to think it's too hard, and maybe in the end I'm just a "loser" so to speak, can't handle it! Hope the rest of you do better--I mean that honestly :)
Reading the body of +Peter's post again, I focused on the part about dehumanisation and I think that's a key point for me. I remembered Netanyahu had invoked Amalek and that concept has been weaponised many times before. How would we feel being targeted in such a way? How can you even try to defend yourself against such rhetoric? This is powerful stuff! So I searched and found what I thought was a wonderfully helpful article in "Jewish Currents" and I'd love it if others might take a look and share your thoughts. I got lots out of reading this, but in particular, how "Amalek" has been used to energize and justify extreme violence many times, and in many contexts.
Facing Amalek (22-Mar-24)
https://jewishcurrents.org/facing-amalek
Oh Elizabeth,
It *is* difficult being a church leader, Christian, and human being at this point in time!
You keep yourself so well informed - much better than I - on difficult justice issues. And these last couple of weeks we've been touching on both sexual diversity and the church, and genocide and the State of Israel - such massive issues that are difficult to comprehend, let alone resolve!
You are not a loser for feeling overwhelmed with these!
I've been tracking the issue of sexual diversity since I was a member of SCM at university, and when I started having friends who are queer, so I've been travelling with this and thinking about it for a long time.
As well as faith being a place where we confront justice and suffering, it most certainly needs to be something that sustains us in that journey, that brings us comfort and rest and refreshment and love and hope so we can face the broken world again.
Thanks, Elizabeth, that article is helpful. I know that Jewish reading of Scripture involves questions and fresh viewpoints, unlike what many Christians believe is involved in reading it.
I certainly resonate with looking within myself to find if I am living in ‘the fear of the Lord’ with regard to the vulnerable.
I must also say, that it is the situation of Jewish people around the world, who bear the brunt of antisemitic action arising from Israel’s behaviour, that concerns me.
I am very glad that Kairos II has been highlighted to be "heard" by the Church of England, and to be referred to by the Church, and hopefully the entire Anglican Communion, in subsequently exploring and understanding this issue. It is the voice of Palestinian Christians!
Of course we should hear these voices - a people subject to genocide, along with Muslim Palestinians in this region. How urgent to hear these voices and the document they have prepared for us. Not least because they are the voices of Palestinian Christians - "the sons and daughters of the first Church". Not least because of the unimaginable suffering they have and are enduring at the hands of the State of Israel whose policies are deliberately aimed at creating such suffering, terror, and genocide. Not least because Christians have for so long perpetuated a privileged view of Israel - Christian Zionism - while ignoring the harm this causes to Muslim and Christian Palestinians, and to our relations with Muslims in general.
Not least since Western Christian nations, including the UK, continued to arm Israel as it committed genocide against Muslim and Christian Palestinians.
None of this is to stop us hearing the voices of Israel and Jewish groups, but we should certainly resist the view, coming as it does with considerable political influence and religious suasion, that to hear these Palestinian Christian voices is an act of anti-Semitism.
Mark and Moya, thanks! I feel heartened and encouraged. The Jewish approach to learning/understanding fascinates me (this is pretty new for me so I know very little).
I can cope with concepts like dehumanization - I'm clear where I stand on that. Actual anti-semitism - I'm clear where I stand on that. But as soon as eloquent people begin arguing and debating, and putting labels on things - "politics", "antisemitic", "pro-Hamas", "genocidal", "not genocidal" - all these grey areas emerge and I may agree with some things, not on others, and be unsure about others.
But debates seem to take us further and further away from the complexities of the people themselves - the fearful suffering in Gaza and their massive number of casualties compared to Israel (with many Palestinian casualties being women and children). And there's many Jewish people who are against the Israeli government's extreme retribution. There's other powerful influences on everything that happens (like, from the American government and American Jews, Zionists, Christian Zionists etc).
It would help if everyone would focus on WHO is suffering (in any given context), and, what can be DONE to alleviate their suffering. Arguing about the history of Palestine, and arguing about religious beliefs (like, about Israel's role from a biblical perspective), seems to distract many folk from the actual suffering of real people - who are struggling to eke out some kind of survival against what seems like impossible odds.
And that just slays me.
And I am deeply sorry for failing to recognise that Kairos II is a document from Palestinian Christians, who do need to be heard as brothers and sisters in the faith. The difficulty I have with some terms that I think are not essentially true, means I make a judgement rather than trying to understand their viewpoint so that I can love them in Christ.
It is SO challenging to navigate these huge and complex issues…
(It reminds me of a comment via a dear vicar: ‘For every difficult and complex problem, there’s a simple, easy to understand wrong answer!).
Archbishop Sarah's tone is very balanced, measured ..
https://www.archbishopofcanterbury.org/speeches/we-must-hear-voices-palestinian-christians-says-archbishop-canterbury
"See that justice is done - help those who are oppressed, give orphans their rights, and defend widows." (Isaiah 1:17 GNB).
While the C of E's General Synod was affirming of the need to listen to and seek justice for Palestinians, including Palestinian Christians, as previously mentioned, they could not agree to an affirming pastoral statement regarding rainbow Christian in the church (a motion which never mentioned or pursued changes to the doctrine of marriage BTW).
Interestingly, Ian Paul aggressively opposed both motions.
For anyone interested, here is a reflection from one Anglican clergy member on love and grief at the end of Synod:
https://viamedia.news/2026/07/21/the-end-of-the-synod-grieving-for-love/
I've just read a most wonderful essay via Substack and I offer the link here for you too, title: "What Horses Know."
"proximity has a way of changing what you’re willing to dismiss"
[ CW(!): includes reference to Martin Buber and I/Thou ]
https://drinkwisely.substack.com/p/what-horses-know
Hi Mark, thanks for the link. This is just to let you know I've read it. I'm thinking about how YOU know people who are othered because of sexuality, and about how I grew up from childhood with an opposing view. And about the quote I shared above: "proximity has a way of changing what you’re willing to dismiss". And that both "sides" say things when addressing the other side, that really miss the mark or mis-characterise their opponents. "Talking past eachother", I guess. And I'm just sitting with all those things.. Thanks.
PS. to my last comment, Mark. Just realised I need to add I'm talking about CofE and Synod and people commenting in that context - that over time, I've noticed *they're* talking past eachother, a lot! Endless conversations - and some people listen to each other and understand; I suspect many others either don't listen, don't understand, or are purely focused on explaining their own viewpoint and aren't interested in understanding others.
Oh goodness! YouTube video posted 14-Jun-25 (26min)
"“Holocaust Survivors and Descendants Against the Genocide”, a group which attends every march and other events supporting Palestine, are filmed showing them both on the streets of London, participating in marches and engaging with the public, and also talk about their families history, either as survivors of the Holocaust, or as descendants of survivors of the Holocaust."
Too late for me to watch it all, but sure looks interesting.
https://www.youtube.com/watch?v=CRtbBnHDSjM
That’s a fascinating article on presence, thanks Elizabeth. Being present to God and others is a huge challenge but well worth pursuing. It changes us!
The video that I gave a link for, Holocaust survivors and descendants, is profoundly moving and such an important perspective to listen to.
again: https://www.youtube.com/watch?v=CRtbBnHDSjM
"Proximity has a way of changing what you're willingness to dismiss."
Absolutely!
I think of a guideline for commenting online in a email group I'm part: "Only type what you'd be willingness to say face to face to the other person."
I think of how globalization wants to destroy the local.
I think of Pope Francis speaking of the "closeness" of God....
"I was recently approached by The Telegraph, a newspaper in the United Kingdom, to comment on the Church of England’s recent decision to receive and engage with Kairos Palestine II, among other Palestinian Christian documents. I was also asked to respond to the criticism directed at the Church by the Board of Deputies of British Jews."
This begins a Substack post by Rev. Dr. Munther Isaac, Director of the Bethlehem of Institute for Peace and Justice and co-author of Kairos Palestine II.
He shares the detailed response he sent to them, and comments, after quoting the headline they affixed, "The headline is incredibly misleading. It completely reverses the point I was making."
It's an interesting post both for Rev. Dr. Isaac's response and to see how a media headline distorts a carefully written contribution.
https://bipj.substack.com/p/when-headlines-distort-the-truth
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