Jericho, April 8, Interfax – Russia starts building museum park complex in Jericho land lot which was earlier returned to the Russian government by authorities of the Palestinian National Authority.
"Russian museum in Jericho proves that Russia returns to the Holy Land after a long period of absence and contributes into cultural and spiritual life of people living there and numerous tourists from all over the world who come to visit these places," head of the Presidential Property Management Department of the Russian Federation Vladimir Kozhin said on Thursday at the festival ceremony of laying the foundation stone to future building of the complex with PNA participating.
Kozhin believes this project will give more dynamics to Jericho's further development as the future museum will display a fig-tree, which is a living witness to the life of Christ, and other historical, scientific and cultural values located in the territory of the complex, and thus attract greater interest of many pilgrims and tourists from all over the world.
In 1995, the PNA head Yasser Arafat adopted a degree to transfer a land lot as a property to Russia. In 2008, in connection with changes in Palestinian legislation, the lot was reregistered to the Russian government, but it fulfils all land requirements acting in Palestine.
Thursday, April 8, 2010
Tuesday, April 6, 2010
It’s all about engagement, not disparagement. About love, not demonization.
Excerpts from the Easter message of Bishop Munib Younan of the Evangelical Lutheran Church in Jordan and the Holy Land
“We Palestinian Christians are called as apostles of hope despite our struggle, despite our hopelessness. Our congregations, schools and centers play an important role in providing hope and developing Palestinian society. Our parishioners’ daily struggle to maintain a Palestinian Christian witness in this land is an encouragement to our many partners and friends all over the world. Our efforts at building bridges between Palestinians and Israelis prepares us to live together peacefully after a political settlement is reached. Our dialogue with Muslims and Jews inspires other Christians to cross borders to build peace in this broken world. As St. Paul says of Jesus, ‘In his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us’ (Ephesians 2:14b).
“The resurrection calls us Palestinian Christians, given our current circumstances and our steadfast hope in the victory of life, a special call to impart hope where hopelessness exists in the world. We can encourage persecuted Christians in Asia and Africa; advocate for innocent civilians in war-torn countries like Afghanistan and Iraq; stand up for oppressed minorities like Dalits in India; share our resources with countries like Haiti destroyed by earth quakes. We can facilitate reconciliation between majority and minority populations of Bangladesh, Central America, Burma and Turkey. We can teach people who fear unfamiliar cultures, religions and political realties about celebrating diversity. We can welcome refugees, migrants and trafficked people from among the poor and disempowered around the world. We can share with others the hope that comes from dialogue.”
“We Palestinian Christians are called as apostles of hope despite our struggle, despite our hopelessness. Our congregations, schools and centers play an important role in providing hope and developing Palestinian society. Our parishioners’ daily struggle to maintain a Palestinian Christian witness in this land is an encouragement to our many partners and friends all over the world. Our efforts at building bridges between Palestinians and Israelis prepares us to live together peacefully after a political settlement is reached. Our dialogue with Muslims and Jews inspires other Christians to cross borders to build peace in this broken world. As St. Paul says of Jesus, ‘In his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us’ (Ephesians 2:14b).
“The resurrection calls us Palestinian Christians, given our current circumstances and our steadfast hope in the victory of life, a special call to impart hope where hopelessness exists in the world. We can encourage persecuted Christians in Asia and Africa; advocate for innocent civilians in war-torn countries like Afghanistan and Iraq; stand up for oppressed minorities like Dalits in India; share our resources with countries like Haiti destroyed by earth quakes. We can facilitate reconciliation between majority and minority populations of Bangladesh, Central America, Burma and Turkey. We can teach people who fear unfamiliar cultures, religions and political realties about celebrating diversity. We can welcome refugees, migrants and trafficked people from among the poor and disempowered around the world. We can share with others the hope that comes from dialogue.”
Tuesday, March 30, 2010
Discover What Life was like in the time of Jesus.
Ever pondered what everyday life was like during the time of Jesus? Check out Life in Year 1 by Scott Korb at www.unitedchristiancommunities.org/books.htm Also, please consider helping us by becoming a fan of the United Christian Communities Facebook page.
Monday, March 15, 2010
Protect a Byzantine-era Christian cemetery in the Holy Land
The City of Ashkelon has come under rocket attack from Hamas in Gaza. One consequence of this is that a decision has been made that it is only prudent to build a reinforced emergency room at Barzilai Medical Center there. But the preferred site is where a Byzantine-era Christian cemetery is located.
For that reason Israel’s Deputy Health Minister Ya’acov Litzman has taken the position that it cannot be built there and insists that an emergency room fortified against missiles and rockets from Gaza be built on a more-distant parking lot, which would take several more years to complete and cost an extra $25 to $30 million.
In response the chairman of the Israel Medical Association has sent a letter to Prime Minister (and formally Health Minister) Binyamin Netanyahu to overrule the Deputy Health Minister.
Do you have a view? If so, send an email to Prime Minister Netanyahu at PM_ENG2@pmo.gov.il and/or to the Minister of Health, Ya’akov Ne’eman at pniot@moh.health.gov.il
The Holy Land is important to all Christians. The Christians in the Holy Land are fleeing at an alarming rate. Take an interest. Now. Visit us at www.UnitedChristianCommunities.org . Become a fan of our Facebook page. Follow us on Twitter (@christianflight). Get informed.
For that reason Israel’s Deputy Health Minister Ya’acov Litzman has taken the position that it cannot be built there and insists that an emergency room fortified against missiles and rockets from Gaza be built on a more-distant parking lot, which would take several more years to complete and cost an extra $25 to $30 million.
In response the chairman of the Israel Medical Association has sent a letter to Prime Minister (and formally Health Minister) Binyamin Netanyahu to overrule the Deputy Health Minister.
Do you have a view? If so, send an email to Prime Minister Netanyahu at PM_ENG2@pmo.gov.il and/or to the Minister of Health, Ya’akov Ne’eman at pniot@moh.health.gov.il
The Holy Land is important to all Christians. The Christians in the Holy Land are fleeing at an alarming rate. Take an interest. Now. Visit us at www.UnitedChristianCommunities.org . Become a fan of our Facebook page. Follow us on Twitter (@christianflight). Get informed.
Thursday, January 14, 2010
Jerusalem and the Music of Three Faiths: a review
Jerusalem: La Ville des deux Paix is a new album of Christian, Jewish and Muslim music from the eras in which they each first appeared in Jerusalem. The title means Jerusalem: City of Two Peaces. The following is a beautiful review of the album (which we have not yet been able to find in the US) and also a beautiful statement of the power of Jerusalem to unite, if we only have the will to do so. The review appeared on the English language web site of Global Arab Network.
Jerusalem: the city of earthly and heavenly peace
By Lewis Gropp
Jerusalem is a central point of reference for the three great monotheist faiths. King David made the city the political and religious capital of Israel, creating a centre for Judaism within and beyond the region. Jerusalem is a holy city for Christians as the place of Jesus of Nazareth's teaching, crucifixion and resurrection. It was here too that the first community of early Christians proclaimed their religion. And for Muslims, the city is traditionally the third most holy in Islam after Mecca and Medina. Before they prayed facing the Kaaba in Mecca, the most sacred site for Muslims, they directed their prayers towards Jerusalem.
In the course of its 4,000-year history, the city has been destroyed, looted and pillaged some 40 times. Today's Jerusalem, which was supposed to be a common bond with shared history and sacredness for the three religions, unfortunately presents a picture of discord and serves as a point of contention to people with contradictory claims to religious influence.
This city, nonetheless, bears the seed of peace in its name. The Hebrew word "Jerusalem" can be interpreted to mean city of two peaces, referring to both the earthly and heavenly peace heralded by the Old Testament prophets. The etymologically observant will recognise the Hebrew shalom in the name-and the related Arabic salaam, both of which mean peace.
Starting from this idea, Jordi Savall and Montserrat Figueras, specialists in music of old centuries and UNESCO Artists for Peace in 2008-have produced an unusual musical project, Jerusalem: La Ville des deux Paix (the city of two peaces). On this musical album, accompanied by a 400-page book detailing the historical and musical background of the city, the two artists explore musical traditions from Jerusalem's various epochs: the Jewish, the Christian, the Arab and the Ottoman eras.
For the dialogue-centred Jerusalem project, Savall and Figueras brought together Jewish, Muslim and Christian musicians from many countries that have left traces on Jerusalem's musical traditions over the centuries: Israel, Palestine, Greece, Syria, Armenia, Turkey, England, France, Spain and Italy.
The section on the "Jewish city" begins with its foundation and ends with the destruction of the Temple by the Romans in 70 CE. It is presented musically through a selection of the most beautiful psalms of King David as preserved in the ancient musical tradition of the Jews of southern Morocco, along with a piece on the 1st century Rabbi Akiba, one of the most important fathers of rabbinical Judaism.
The Christian section embarks with the arrival of Queen Helena, mother of Emperor Constantine I, in 326 CE and ends in 1244 CE. It opens with a dark, meditative hymn to the Virgin Mary, attributed to Emperor Leo VI (886-912), and closes with a quiet, humble improvisation on the hymn, Pax in Nomine Domini! ("Peace in the name of the Lord!").
Among other pieces in the Arab section of the album, a version of the 17th chapter in the Qur'an-entitled "the Israelites"-describes the Prophet Mohammed's ascent to heaven from the Temple Mount through song.
The album's most dramatic piece is a historic recording by Shlomo Katz, a Jew of Romanian origin. Before Katz was to be executed in Auschwitz in 1941 during the Holocaust, he asked for permission to sing the hymn, El Male Rahamim ("God full of compassion"). Deeply moved by the magnificence, emotional depth and intensity of the music, the Nazi officer on duty allowed Katz to escape. In 1950, he recorded the song as a lasting testament and hymn to the victims of Auschwitz. Exuding a moving sense of tragedy and grace in itself, the piece becomes a devastating musical document in the knowledge of its history.
"Music," according to Savall, "becomes the indispensable means of achieving a genuine intercultural dialogue between human beings from very different nations and religions, but who nevertheless share a common language of music, spirituality and beauty."
Savall and Figueras' Jerusalem album is an astutely compiled mosaic of religions and cultures. Every song, every set of lyrics forms a possible starting point for exploring the dramatic and chequered history of the medieval East and West, and the points they have in common.
Jerusalem: the city of earthly and heavenly peace
By Lewis Gropp
Jerusalem is a central point of reference for the three great monotheist faiths. King David made the city the political and religious capital of Israel, creating a centre for Judaism within and beyond the region. Jerusalem is a holy city for Christians as the place of Jesus of Nazareth's teaching, crucifixion and resurrection. It was here too that the first community of early Christians proclaimed their religion. And for Muslims, the city is traditionally the third most holy in Islam after Mecca and Medina. Before they prayed facing the Kaaba in Mecca, the most sacred site for Muslims, they directed their prayers towards Jerusalem.
In the course of its 4,000-year history, the city has been destroyed, looted and pillaged some 40 times. Today's Jerusalem, which was supposed to be a common bond with shared history and sacredness for the three religions, unfortunately presents a picture of discord and serves as a point of contention to people with contradictory claims to religious influence.
This city, nonetheless, bears the seed of peace in its name. The Hebrew word "Jerusalem" can be interpreted to mean city of two peaces, referring to both the earthly and heavenly peace heralded by the Old Testament prophets. The etymologically observant will recognise the Hebrew shalom in the name-and the related Arabic salaam, both of which mean peace.
Starting from this idea, Jordi Savall and Montserrat Figueras, specialists in music of old centuries and UNESCO Artists for Peace in 2008-have produced an unusual musical project, Jerusalem: La Ville des deux Paix (the city of two peaces). On this musical album, accompanied by a 400-page book detailing the historical and musical background of the city, the two artists explore musical traditions from Jerusalem's various epochs: the Jewish, the Christian, the Arab and the Ottoman eras.
For the dialogue-centred Jerusalem project, Savall and Figueras brought together Jewish, Muslim and Christian musicians from many countries that have left traces on Jerusalem's musical traditions over the centuries: Israel, Palestine, Greece, Syria, Armenia, Turkey, England, France, Spain and Italy.
The section on the "Jewish city" begins with its foundation and ends with the destruction of the Temple by the Romans in 70 CE. It is presented musically through a selection of the most beautiful psalms of King David as preserved in the ancient musical tradition of the Jews of southern Morocco, along with a piece on the 1st century Rabbi Akiba, one of the most important fathers of rabbinical Judaism.
The Christian section embarks with the arrival of Queen Helena, mother of Emperor Constantine I, in 326 CE and ends in 1244 CE. It opens with a dark, meditative hymn to the Virgin Mary, attributed to Emperor Leo VI (886-912), and closes with a quiet, humble improvisation on the hymn, Pax in Nomine Domini! ("Peace in the name of the Lord!").
Among other pieces in the Arab section of the album, a version of the 17th chapter in the Qur'an-entitled "the Israelites"-describes the Prophet Mohammed's ascent to heaven from the Temple Mount through song.
The album's most dramatic piece is a historic recording by Shlomo Katz, a Jew of Romanian origin. Before Katz was to be executed in Auschwitz in 1941 during the Holocaust, he asked for permission to sing the hymn, El Male Rahamim ("God full of compassion"). Deeply moved by the magnificence, emotional depth and intensity of the music, the Nazi officer on duty allowed Katz to escape. In 1950, he recorded the song as a lasting testament and hymn to the victims of Auschwitz. Exuding a moving sense of tragedy and grace in itself, the piece becomes a devastating musical document in the knowledge of its history.
"Music," according to Savall, "becomes the indispensable means of achieving a genuine intercultural dialogue between human beings from very different nations and religions, but who nevertheless share a common language of music, spirituality and beauty."
Savall and Figueras' Jerusalem album is an astutely compiled mosaic of religions and cultures. Every song, every set of lyrics forms a possible starting point for exploring the dramatic and chequered history of the medieval East and West, and the points they have in common.
Tuesday, January 5, 2010
Christians scuffle in Bethlehem
You would think that Christians in the Holy Land have enough to worry about being a double minority, that is a minority among Jews in Israel and among Muslims in Palestine. But you would be wrong, as December witnessed Christians again fighting each other along denominational lines.
This time it occurred in Bethlehem on the occasion of the annual general cleanup of the Basilica of the Nativity. This general cleanup is made just before the beginning of the Orthodox Christmas celebrations that according to the Julian calendar falls on 7th January. Scuffles broke out between the Greek Orthodox and Armenian Orthodox monks, who conduct celebrations within the same Basilica. Two years ago similar scuffles took place and, then and now, Palestinian police forces had to intervene.
The squabble concerned the cleaning of the northern transept of the Basilica, which is officiated by the Armenian Orthodox. The lower walls of the transept are cleaned by the Armenians, but the Greek Orthodox claim rights on the upper sections of the transept. The Franciscan friars, or Latins, have the right to clean the passageway leading from this transept to the northern steps of the Nativity Grotto, but they were not directly involved in this dispute.
Similar scuffles have broken out in the Basilica of the Holy Sepulchre in Jerusalem, which is the other main Christian site shared by three Churches (Greek Orthodox, Catholic, Armenian Orthodox). In those cases, and similarly, the Israeli police had to intervene.
The effect that such internecine violent quarrels could create is of real concern both regarding the Christian witness of mutual brotherhood and peace that the Churches are bound to give, as well as regarding the image of Christianity in the Holy Land and in front of the civil authorities in Israel and the Palestinian Autonomous Territories.
It is a sad thing that the Holy Land finds itself in the news virtually every day not only regarding disputes between/among the three religions that each find it holy, and but also because the denominations and sects within each of those three religions also find themselves at each other’s throats.
Some would say it always has been that way in the Holy Land. But if it has been, we need to dedicate ourselves to healing all these divisions to make sure it does not remain that way. And given all the emotion and factions, the effort must be based on love and forgiveness, and not seeking to fix blame. And all Christians throughout the world must contribute to this effort through getting informed and getting involved.
Visit www.UnitedChristianCommunities.org for more information and thoughts.
This time it occurred in Bethlehem on the occasion of the annual general cleanup of the Basilica of the Nativity. This general cleanup is made just before the beginning of the Orthodox Christmas celebrations that according to the Julian calendar falls on 7th January. Scuffles broke out between the Greek Orthodox and Armenian Orthodox monks, who conduct celebrations within the same Basilica. Two years ago similar scuffles took place and, then and now, Palestinian police forces had to intervene.
The squabble concerned the cleaning of the northern transept of the Basilica, which is officiated by the Armenian Orthodox. The lower walls of the transept are cleaned by the Armenians, but the Greek Orthodox claim rights on the upper sections of the transept. The Franciscan friars, or Latins, have the right to clean the passageway leading from this transept to the northern steps of the Nativity Grotto, but they were not directly involved in this dispute.
Similar scuffles have broken out in the Basilica of the Holy Sepulchre in Jerusalem, which is the other main Christian site shared by three Churches (Greek Orthodox, Catholic, Armenian Orthodox). In those cases, and similarly, the Israeli police had to intervene.
The effect that such internecine violent quarrels could create is of real concern both regarding the Christian witness of mutual brotherhood and peace that the Churches are bound to give, as well as regarding the image of Christianity in the Holy Land and in front of the civil authorities in Israel and the Palestinian Autonomous Territories.
It is a sad thing that the Holy Land finds itself in the news virtually every day not only regarding disputes between/among the three religions that each find it holy, and but also because the denominations and sects within each of those three religions also find themselves at each other’s throats.
Some would say it always has been that way in the Holy Land. But if it has been, we need to dedicate ourselves to healing all these divisions to make sure it does not remain that way. And given all the emotion and factions, the effort must be based on love and forgiveness, and not seeking to fix blame. And all Christians throughout the world must contribute to this effort through getting informed and getting involved.
Visit www.UnitedChristianCommunities.org for more information and thoughts.
Tuesday, December 1, 2009
Christian runs for Palestinian Presidency
Ray Hanania is an award winning journalist and commentator, standup comedian and American Palestinian peace activist. He coordinates the National Arab American Journalists Association and is a diversity board member with the Society of Professional Journalists where he has received three Lisagor Awards for column writing. In addition Ray hosts a morning radio show in Chicago.
Ray Hanania has announced that he intends to run for the presidency of the Palestinian Authority. If he is successful he will succeed Mahmoud Abbas.
Ray is a Christian.
Ray’s father George, emigrated to Chicago in 1926 with an older brother following the death by drowning of another brother. He drowned while swimming at the quarry outside of West Jerusalem. Ray describes the circumstances as follows:
“The police reports noted that bystanders nearby refused to help him with Jews believing he was Arab, Muslims believing he was Jewish and Christians believing he was a Jew. That hatred, only a few years old at the time, has become the actualization of today’s Arab-Israeli conflict. Although my dad could not foresee the tragedy that was unfolding in Palestine, it was too much for him and he decided to find a place where people could live without the hate.”
In speaking of Christian Jewish Muslim relations in the Holy Land, Ray writes:
“Ever since I was a child, I remember the heart and spirit of the Palestinian Revolution was to create a "secular independent Palestinian State where Muslims, Christians and Jews" could live together as equals and in peace.
It was a mantra of my mentor, the late Professor Ibrahim Abu-Lughod who was an activist partner with the late Edward Said. Christian and Muslim Arabs fought for Palestine as indistinguishable brothers and sisters in conflict, they taught me. But now that they are gone, their lessons are being lost.
Both the conflict and attitudes have changed. Raising the issue of Christian rights in the Arab World provokes a reprimand from Palestinians and Arabs, not because the simmering Christian-Muslim Arab conflict does not exist, but rather because the critics hope that if we pretend it doesn't exist and not discuss it, it will go away.
Instead, when the issue of Christian relations in the Arab World is raised and overcomes the resistance, it is placed immediately into the political context of the abuses of the Israeli occupation causing the disappearance of the Christian presence in Palestine.
But it is not just the fault of the Israelis, whom the Arabs blame for everything; although in truth, the Israelis are no different and they blame the Arabs for everything, too. The issues of blame are symptoms of the problem, not the cause of the problem. So is the simmering relations between Muslims and Christian Arabs.”
Ray’s observations dovetail with the mission and message of United Christian Communities. On our website, www.UnitedChristianCommunities.org , in discussing the problem of the flight of Christians from the Holy Land, we point out:
“Some try to place the blame on Palestinian Muslims by alleging Muslim acts against Christians such as threats, roadblocks to permitting Christians buying land, arson attacks on Christian property, rapes, forced marriages and, in the case of at least one Muslim convert to Christianity, murder.
Others try to place the blame on Israelis by alleging discrimination in education, employment and public services that Israeli-Arabs face, as well as the spillover effects of Israeli policies with respect to Palestinians.
The fact is we don't have the time for these blame games. Injecting the politics of the region into discussions of how we halt and then reverse the decline of Christians in the Holy Land simply drowns out the Christian message.”
Now Ray Hanania is not running for the Palestinian presidency on a Christian platform, but rather on a Palestinian platform. His message, though, as well as his personal history, say something of importance for all Christians. We wish him well.
Ray Hanania has announced that he intends to run for the presidency of the Palestinian Authority. If he is successful he will succeed Mahmoud Abbas.
Ray is a Christian.
Ray’s father George, emigrated to Chicago in 1926 with an older brother following the death by drowning of another brother. He drowned while swimming at the quarry outside of West Jerusalem. Ray describes the circumstances as follows:
“The police reports noted that bystanders nearby refused to help him with Jews believing he was Arab, Muslims believing he was Jewish and Christians believing he was a Jew. That hatred, only a few years old at the time, has become the actualization of today’s Arab-Israeli conflict. Although my dad could not foresee the tragedy that was unfolding in Palestine, it was too much for him and he decided to find a place where people could live without the hate.”
In speaking of Christian Jewish Muslim relations in the Holy Land, Ray writes:
“Ever since I was a child, I remember the heart and spirit of the Palestinian Revolution was to create a "secular independent Palestinian State where Muslims, Christians and Jews" could live together as equals and in peace.
It was a mantra of my mentor, the late Professor Ibrahim Abu-Lughod who was an activist partner with the late Edward Said. Christian and Muslim Arabs fought for Palestine as indistinguishable brothers and sisters in conflict, they taught me. But now that they are gone, their lessons are being lost.
Both the conflict and attitudes have changed. Raising the issue of Christian rights in the Arab World provokes a reprimand from Palestinians and Arabs, not because the simmering Christian-Muslim Arab conflict does not exist, but rather because the critics hope that if we pretend it doesn't exist and not discuss it, it will go away.
Instead, when the issue of Christian relations in the Arab World is raised and overcomes the resistance, it is placed immediately into the political context of the abuses of the Israeli occupation causing the disappearance of the Christian presence in Palestine.
But it is not just the fault of the Israelis, whom the Arabs blame for everything; although in truth, the Israelis are no different and they blame the Arabs for everything, too. The issues of blame are symptoms of the problem, not the cause of the problem. So is the simmering relations between Muslims and Christian Arabs.”
Ray’s observations dovetail with the mission and message of United Christian Communities. On our website, www.UnitedChristianCommunities.org , in discussing the problem of the flight of Christians from the Holy Land, we point out:
“Some try to place the blame on Palestinian Muslims by alleging Muslim acts against Christians such as threats, roadblocks to permitting Christians buying land, arson attacks on Christian property, rapes, forced marriages and, in the case of at least one Muslim convert to Christianity, murder.
Others try to place the blame on Israelis by alleging discrimination in education, employment and public services that Israeli-Arabs face, as well as the spillover effects of Israeli policies with respect to Palestinians.
The fact is we don't have the time for these blame games. Injecting the politics of the region into discussions of how we halt and then reverse the decline of Christians in the Holy Land simply drowns out the Christian message.”
Now Ray Hanania is not running for the Palestinian presidency on a Christian platform, but rather on a Palestinian platform. His message, though, as well as his personal history, say something of importance for all Christians. We wish him well.
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