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It is an honor for me to be with you in Norway again. Thanks to Prof. Emeritus Egil Wyller for his invitation to address you. I am an Arab Palestinian Christian Evangelical Lutheran. I was born in Jerusalem and lived and grew up in the streets of Jerusalem three minutes from the Holy Sepulcher, four minutes from the Wailing Wall of the Jews, five minutes from the Dome of the Rock of the Muslims. This has taught me to be inclusive in my approach throughout my life and never to be exclusive. It has taught me that there are other points of views and perspectives. But at the same time, I have never lost my identity or beliefs because of that, on the contrary, my identity was affirmed and my faith is in my risen Lord. When Israel occupied Jerusalem in 1967, I started to hear many
questions and interpretations about Jerusalem and God's plan
for it. Was Jerusalem to be the renewed capitol of the chosen people, the Jews? Was it God's will that instead Jerusalem be the place
where increasing Was it to be the place where members of the three monotheistic religions can show to the world that they can live together in peace and harmony, with justice for all? Are these visions compatible? What did the scriptures
really say? I will present 4 visions of Jerusalem that I think are most common in the minds of others: 1) Jerusalem – City of the Past • Jesus' several warnings of judgment upon the city (not
least in the Apocalyptic discourse) This was exactly the view of Eusebius, the greatest scholar of his day. He said, "No, the city of Jerusalem might be of great interest from a historical point of view (his references, for example, to the theme of James, the brother of Jesus), but theologically its significance in the present and for the future is nil." For this group, Jerusalem is not qualitatively different. Although Western theologies, including the Protestant movement, saw the historical importance of Jerusalem, they did not see Jerusalem as crucial to the history of salvation. They believe the promise that "wherever two or three are gathered in the name of Christ, there is Holy Ground," whether it is in Jerusalem, Oslo, Washington or Stockholm. St.Jerome wrote once to his followers "the gate of heaven is open everywhere, as it is open in Jerusalem, so it is open in Italy, Britain and everywhere." St. Athanasius (296-373) also said "where the Holy Communion is celebrated, there is Jerusalem." Thus for some church fathers, Jerusalem is a blessing for the whole world because of the salvific act and the resurrection, but our faith is not in any one city, but in the living Christ, present everywhere, where he is worshipped in spirit and truth. 2) Jerusalem - City of the Incarnation The second theological vision can be called the incarnational approach. Proponents of this view would base their understanding of Jerusalem's uniqueness, not on her role in the Old Testament period, but on the fact that the city "played host" to great events of the New Testament, most notably the crucifixion, death, resurrection and ascension of our Lord and Saviour Jesus Christ. It was Cyril of Jerusalem in his Cathechetical lectures delivered in 348 CE who represented this line. 'What about Jerusalem's treatment of Jesus that resulted in the crucifixion? Had that affected Jerusalem's status in God's sight? Cyril would have turned this argument on its head by developing the Johanine teaching concerning the cross as truly the revelation of Christ's glory: the Cross was a "crown not a dishonor and glory of glories for the worldwide church." The fact that the salvific event, combined with other events of the Testaments, had occurred in Jerusalem and nowhere else could only mean one thing: Jerusalem had been, and still was, a city of special significance in God's sight. Hence, Cyril pointedly refers to his contemporary Jerusalem as a "holy city," referring to the strange event in the passion narrative (unique to Matt 27:53) when the saints who had fallen asleep were raised and… went into the 'Holy City." Jerusalem was truly a "holy city" in a theological sense, special to God and not simply to the faithful through its many historical associations. One can see that this attitude is adapted by Orthodox and Catholic theologians. Fr. Rafiq Khoury, of the Latin Patriarchate in Jerusalem, writes that just as there is the history of salvation, there is also the geography of salvation. Even we Palestinian Christians who live in Jerusalem emphasize the holy city as a city of resurrection and a city of crucifixion. It still has a deep meaning in our understanding. I wonder if that is because it reminds us of the historical events of the mystery of salvation, because certainly it has no eschatological connotations for us. This vision also raises these points: 1) The cross reminds us of the redemption. Thus, Jerusalem calls people penitently to meet the Crucified Redeemer. Christians need to be incarnationally present, yet they need to be prophetically outspoken. This presents the church with a challenge which needs to be heard in Jerusalem as much as anywhere else. 2) Some think that there is a special sense of spiritual warfare in Jerusalem. While the power and goodness of Christ may be celebrated in Jerusalem, it is not impossible that Jerusalem could also be a place where evil holds sway, where the battle between good and evil is particularly heightened, even if the ultimate victory of Christ is assured through the historical resurrection. (Eph 6:12, 1st Cor 2:8 and Col. 2:15) However, this whole vision is significant, because it emphasizes that every stone and holy place allows us to revive our faith in the Lord. This is the reason that pilgrims come for spiritual edification. 3) Jerusalem - a City Restored A third theological vision of Jerusalem, the restorationist approach, sees Jerusalem's significance in the imminent future. This restorationist approach is more directed to those living in or closely associated with West Jerusalem. This is very much the modern, new city, the part of the city inhabited by the Jewish people built with all attendant excitement of the Jewish people being restored to their 'capitol," Jerusalem after 2000 years of comparative absence. Some Jewish Zionists with religious convictions interpret this event with eschatological hopes of the return of the Jewish messiah. Others contend that in the restoration of the Jewish people to this city God has, as it were, returned to his permanent address. Just as this was the center of the Jewish nation from the time of David through 70 C.E., so now it is appropriately the center of a revived Jewish nation in the Holy Land today. If this was the place God had chosen as a special dwelling place for His name and His people in special ways in the Old Testament, so today it is a place of special significance in God's purposes and a place of potential special spiritual blessing. This is indeed the "Zion" so beloved by the Psalmist: For the Lord will rebuild Zion and appear in His glory (Psalm 102:16) Jewish eschatological thinking and Christian restorationists agree on such a thing with one distinction, that the Messiah to be expected is Jesus returning. Their prayer is that God will reveal himself in Jesus to Zion and thereby to the world at large. In this way Jerusalem will once again prove to be the "epicenter" of God's purposes. The Messianic Jewish movement and some who work in mission to the Jews, would see the return of the Jewish people to the Land as but a stage within God's continuing dealings with the Jewish people, a prelude to the time when hearts will be turned to faith in Jesus, their Messiah. This return to the Land and Jerusalem is but a pre-evangelistic period to enable the Jews to be prepared to believe in the Yeshua, the Messiah. This idea contrasts the Christian Zionists, who rely on a particular brand of eschatology claiming it is acceptable in the return for Christians to identify supportively with Israel, leaving "their conversion" as such in the hands of God. But the Christian Zionists also promote the rebuilding of the Third Temple in the place of the Dome of the Rock to hasten the Second Coming of Jesus and to ignite the Armegeddon War, where those who do not believe in the Messiah will be killed by the Sword of Christ. I am scared of this Christian right. They seek Christ the military general, not the Christ of the Cross. The Catholic bishops in Illinois declared this theology "false
teaching." I call it heresy. 4. Vision of a New Jerusalem – City of Unity and Reconciliation These three visions of Jerusalem are all labeled "Christian" and "biblical," yet they stand in almost total contradiction to one another. I believe there is another vision – A City of Unity and Reconciliation - that integrates most fully God's promise of peace and reconciliation known to us in Jesus Christ: But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us. He has abolished the law with its commandments and ordinances, that he might create in himself one new humanity in place of the two, thus making peace, and might reconcile both groups to God in one body, through the cross, thus putting to death that hostility through it. So he came and proclaimed peace to you who were far off and peace to those who were near; for through him both of us have access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are citizens with the saints and also members of the household of God, built upon the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone. In him the whole structure is joined together and grows into a holy temple in the Lord; in whom you also are built together spiritually into a dwelling place for God. And the Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel. Ephesians 2:11-21, 3:6 When I try to visualize what the New Jerusalem will be like, it is more than a theological exercise. It is my home. My family. My church, pastors, friends and schools. Today it is a place of brokenness, fear and pain. It is like the Tower of Babel that we hear about in Genesis – a place where everyone is struggling to be the highest, to be in control of everything and everyone. Even the religious and political groups themselves are splintered, competing for resources, power and agendas. I visualize a Jerusalem of Pentecost as described in Acts – • a place where confused languages become one language
of love and hope; There is no domination, no occupation, no spiral violence, no terror, no suicide bombing, no home demolitions, no bloodshed. There is unity and sharing, ears and eyes are open to hear and see the reconciling work of God for all of God's children. Human dignity will be upheld for all. No one group will govern the other. Jews, Muslims and Christians will live together peacefully, be able to pray at their Holy Sites, know justice and equality and security for all. But today, there is a different reality. • The Separation Wall grows steadily each day, strangling
the remaining fragments of Palestinian land and scarring the
sacred land; Many of our church members will be prohibited from
attending church because they will be on the other side of the
wall. Families are being torn apart, children separated from
their schools, the sick from health care, We are a long way from realizing the vision. In fact, every day the "facts on the ground" create more and more barriers to peace. Jerusalem does not need more walls or weapons. We need God's vision of reconciliation, justice, healing and hope, not only in Jerusalem, but to the ends of the earth. We need the Messiah that saves Palestinians and Israelis from fear and all predicaments. We, as the church, must speak the prophetic truth that the road to peace is not through weapons and war but through active non-violence, reconciliation and re-humanization. We are sent to carry this cross of peace and justice in the face of de-humanizing occupation and into every isolated corner where violence and hate live. The Christian leaders of Jerusalem, on Nov.14, 1994, representing the 13 Christian churches in Jerusalem, met to discuss the status of Jerusalem and the situation for Christians there. Some of their statements are worth noting today: Jerusalem is a city holy for the people of the three monotheistic religions: Judaism, Christianity and Islam. Its unique nature of sanctity endows it with a special vocation: calling for reconciliation and harmony among people, whether citizens, pilgrims or visitors. And because of its symbolic and emotive value, Jerusalem has been a rallying cry for different revived nationalistic and fundamentalist stirrings in the region and elsewhere. And, unfortunately, the city has become a source of conflict and disharmony. It is at the heart of the Israeli-Palestinian and Israeli-Arab disputes. While the mystical call of the city attracts believers, its present unenviable situation scandalizes many. When the different sides involved now speak of Jerusalem, they often assume exclusivist positions. Their claims are very divergent, indeed conflicting. The Israeli position is that Jerusalem should remain the unified and eternal capitol of the State of Israel, under the absolute sovereignty of Israel alone. The Palestinians, on the other hand, insist that Jerusalem should become the capital of a future State of Palestine, although they do not lay claim to the entire modern city, but envisage only the eastern, Arab part. Perhaps you can see from these statements that there are really five elements that must be considered in Jerusalem for any just peace solution: Jews, Christians, Muslims, Israelis and Palestinians. The Christian leaders also said, Furthermore, I will point out that the Book of Revelation proclaims the anticipation of the new, heavenly Jerusalem. The holy city of Jerusalem is considered to be the image of the new creation and the aspirations of all peoples, where God will wipe away all tears, where there will be no more death or mourning, or crying or pain, because the former world has passed away (Rev. 21:4). For Christians, then, it is no wonder that Jerusalem is so important. I ask, Lord, do you mean that this will be the heavenly Jerusalem now or sometime in eternity? Do you intend it to be a foretaste of that heavenly Jerusalem by making it inclusive for all people at all times The significance of Jerusalem for Christians thus has two inseparable
fundamental dimensions, the Christian leaders said: The Christian leaders said, "In so far as Jerusalem is the quintessential Holy City, it above all ought to enjoy full freedom of access to its holy places, and freedom of worship…Local Christian communities should have the right to worship and to carry out their religious, educational, medical and other duties of charity, as well as having their own institutions…and the right to have their personnel run these institutions. In claiming these rights for themselves, Christians recognize and respect similar and parallel rights of Jewish and Muslim believers and their communities. Christians declare themselves disposed to search with Jews and Muslims for a mutually respectful application of these rights and for a harmonious co-existence, in the perspective of the universal spiritual vocation of Jerusalem. All three religions should be able to feel "at home" in a shared Jerusalem and at peace with one another. Experience shows that a guarantee is necessary for this to happen because Jerusalem is too precious to be dependent solely on municipal or national political authorities, whoever they may be. As the Christian leaders said, Jerusalem must not be victimized by laws imposed as a result of hostilities of wars but to be an open city which transcends local, regional or world political troubles. A statute, established in common by local political and religious authorities, should also be guaranteed by the international community. Finally, here is the conclusion of the Christian leaders of Jerusalem. Jerusalem is a symbol and a promise of the presence of God, of fraternity and peace for humankind, in particular the children of Abraham: Jews, Christians and Muslims. We call upon all parties concerned to comprehend and accept the nature and deep significance of Jerusalem, City of God. None can appropriate it in exclusivist ways. We invite each party to go beyond all exclusivist visions or actions, and without discrimination, to consider the religious and national aspirations of others, in order to give back to Jerusalem its true universal character and to make the city a holy place of reconciliation for humankind. My friends, I am afraid that there will be no solution for our current problems in Jerusalem until all the parties concerned will think not only of themselves, but of the other parties as well. Jerusalem is dear to all religions. For Jews, Jerusalem is where the temple was built. For Muslims, Jerusalem is where Muhammed made his journey to heaven. For Christians, Jerusalem is where Jesus was crucified, died, rose again and ascended into heaven, marking it forever as the place of salvation history. I have always known how important Jerusalem is to Christians and Jews, but I did not fully appreciate how important Jerusalem is to Muslims until I met a woman, a shopkeeper, in Lebanon. When she heard I was from Jerusalem, she came around the counter and began to hug me. "Woman, what are you doing? Get away!" I said, feeling a little embarrassed and trying to pull away from her. She said, "You are from Jerusalem and I want to touch you. I will never get to Jerusalem in all my life, but when I touch you, I have touched the Holy City, and thus I am blessed." This demonstrated to me how Jerusalem is dear for Muslims, as it is for Christians and Jews. In Revelation the New Jerusalem is described as a place where God will wipe away every tear from our eyes. I long to see the day when there is no weeping, no suffering in my city. When God chose Jerusalem to be the dwelling place, it was meant to be a place of unity and connection between God and all the people, not a place of division and hatred. Let us pray to Christ and join hands as the world-wide church for the peace, justice and reconciliation that passes all human understanding. Let us pray that this city that was the place of the dwelling of God's name and the place where reconciliation with God and humanity through Jesus Christ took place may become the place of reconciliation between Palestinians and Israelis, East and West, North and South, and that everyone who comes to Jerusalem will be blessed and experience the presence of Immanuel, God with us, and be reconciled with Jesus Christ our reconciler. Listen again to the promise of Ephesians: For he is our peace. In his flesh he has made both groups into
one and has broken down the dividing wall between us…
So he came and proclaimed peace to you who are far off and peace
to you who are near. For through Christ, both of us have access
in one spirit to the Father. Thank you, and may God Bless You!
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