Spring 2005 Quarterly Review - Theological Resources For Ministry

25/ SPRING 2005
1
:IN THIS ISSUE: $7.00
Issue Theme:
Revitalizing Theological Reflection in the Congregation
Theological Reflection and Vital Piety in North American Methodism
Ann Taves
Theology and Reflection: The Dynamics of Theology in Christian Life
Randy L. Maddox
The Word of God and the People of God:
Revitalizing Theological Discourse from the Bottom Up A JOURNAL OF THEOLOGICAL RESOURCES FOR MINISTRY
Joerg Rieger
The Imperative to Teach: Towards Vital Renewal of the Teaching Office
Patricia Farris
Hispanic Lay Theology: Reflections on an Emerging Model
Sal Trinidad
REVITALIZING THEOLOGICAL REFLECTION IN THE CONGREGATION

Outside the Theme
The Reforming Bishop: John Wesley and the Sunday Service of 1784
Robert Webster
The Church in Review

Doctrine and Identity
J. Michael Ripski
Jerry L. Walls
A Word on the Word

Lectionary Study
Osvaldo D. Vena
Issues In: Homiletics

Paul Scott Wilson
Book Review
Trinity, Community, and Power: Mapping Trajectories in Wesleyan Theology
ed. by M. Douglas Meeks
(Nashville: Kingswood Books, 2000)
Reviewer: Hendrik R. Pieterse
NEXT ISSUE:
COME, HOLY SPIRIT: POSTMODERNITY, SPIRITUALITY, AND THE SPIRIT
An Important Announcement about
Quarterly Review
January 2005
NASHVILLE, Term.In its effort to explore n e w a v e n u e s and formats for com

m u n i c a t i n g its mission in a rapidly c h a n g i n g world, t h e G e n e r a l Board of H i g h e r
E d u c a t i o n a n d Ministry (GBHEM) will relinquish its involvement w i t h t h e publi
cation of Quarterly Review w i t h t h e w i n t e r 2005 issue of t h e journal.
J e r o m e King Del Pino, general secretary of t h e G e n e r a l Board of H i g h e r
E d u c a t i o n a n d Ministry, shared this information with Neil Alexander, p r e s i d e n t
of T h e United M e t h o d i s t Publishing H o u s e , in a letter o n S e p t e m b e r 27, 2004.
Quarterly Review has b e e n a joint p r o d u c t i o n of t h e t w o agencies since its incep
tion in 1980. Del Pino expressed d e e p appreciation for this 25-year collaboration
a n d n o t e d that t h e decision to d i s c o n t i n u e s u p p o r t of t h e journal "was t a k e n
n e i t h e r easily n o r hastily."
While t h e restricted impact of t h e j o u r n a l d u e to a decade-long decline in
subscriptions was a factor in t h e b o a r d ' s decision, Del Pino said, t h e p r i m a r y
consideration has to d o w i t h t h e agency's n e e d to reevaluate its entire c o m m u n i
cation strategywhich includes its publishing effortin light of G B H E M ' s newly
a d o p t e d Strategic Plan. "The growing complexity a n d diversity of t h e c h u r c h a n d
t h e world in t h e n e w c e n t u r y call for a multifaceted, m u l t i d i m e n s i o n a l publish
ing strategy that is simultaneously fully aligned w i t h t h e b o a r d ' s strategic a n d
missional aims a n d able to c o m m u n i c a t e effectively at a variety of levels to mul
tiple constituencies t h r o u g h a diversity of p r o d u c t s . While we deeply value
Quarterly Review's c o n t r i b u t i o n to t h e work of t h e agency over t h e years, it lacks
t h e elasticity for adjusting to t h e s e n e w parameters," Del Pino a d d e d .
Editor of Quarterly Review H e n d r i k Pieterse will c o n t i n u e at G B H E M as a
m e m b e r of t h e Office of Interpretation. H e will b e deeply involved in t h e devel
o p m e n t and execution of t h e board's n e w publishing endeavor. "The board's deci
sion regarding Quarterly Review d o e s not m e a n that it is relinquishing its
Disciplinary m a n d a t e to 'serve as advocate for t h e intellectual life of t h e church/"
Pieterse said. "On t h e contrary," h e a d d e d , "the b o a r d r e m a i n s unequivocal in its
c o m m i t m e n t to n u r t u r i n g d e e p - r u n n i n g theological discourse a b o u t t h e d a u n t i n g
theological issues facing t h e d e n o m i n a t i o n in regard to its u n d e r s t a n d i n g a n d
practice of higher e d u c a t i o n a n d a p p o i n t e d ministry. We are simply redirecting
that theological task in n e w a n d creative ways for n e w a n d different times."
T h e United Methodist Publishing H o u s e is currently exploring a variety of
options for t h e future of Quarterly Review. "However," says Harriett Jane Olson,
Sr. Vice President for Publishing at T h e United M e t h o d i s t Publishing H o u s e , "pub
lication of Quarterly Review in its current format c a n n o t b e sustained w i t h o u t t h e
partnership of G B H E M , which we have enjoyed since 1980." Publication in t h e
current format will cease with the winter 2005 issue a n d subscribers w h o have
already paid for additional issues will receive an adjustment t o their accounts.
Quarterly Review
, A'JOURNAL O F T H E O L O G I C A L RESOURCWFORMINISIIRY j
Volume 25, N u m b e r 1
Spring 2005
A Publication of
the General Board of Higher Education and Ministry
and The United Methodist Publishing House
Quarterly R e v i e w (ISSN 0270-9287) provides continuing education resources for scholars, Christian
educators, and lay and professional ministers in The United Methodist Church and other churches.
Q R intends to be a forum in which theological issues of significance to Christian ministry can be
raised and debated.
Editorial Offices: 1001 19th Avenue, South, P.O, Box 340007, Nashville, T N 37203-0007. Manuscripts
should be in English and typed double-spaced, including notes.
Q R is published four times a year, in March, June, September, and December, by the General Board
of Higher Education and Ministry of The United Methodist Church and The United Methodist
Publishing House. Periodicals postage paid at Nashville, Tennessee.
Subscription rate: $24 for one year; $44 for two years; and $60 for three years. Students: $16 for one year;
$30 for two years. For all subscription orders, single-copy orders, and change-of-address information,
contact Cokesbury toll-free (800) 672-1789, M - F 7:00 A.M.-6:30 P.M. CST and Saturday 8:00 A.M.-4:00 P.M.
CST. Inquiries may also be sent in writing to the Cokesbury Subscription Services, P.O. Box 801,
Nashville, T N 37202-0801.
Postmaster: Address changes should be sent to The United Methodist Publishing House, P.O. Box 801,
Q R is printed on acid-free paper.
Lections are taken from Revised Common Lectionary (Nashville: Abingdon, 1992).
Scripture quotations, unless otherwise noted, are from the New Revised Standard Version Common Bible,
copyright 1989 by the Division of Christian Education of the National Council of Churches of
Christ in the USA, and are used by permission.
Quarterly Review
Spring 2005
Editor: Hendrik R . Pieterse

Email: hpieterse^gbhem.org
Website: http://www.quarterlyreview.org
Copyright 2005 by the General Board of Higher Education and Ministry
Editorial
"Blessed A r e t h e Peacemakers"
ISSUE THEME:
The Israeli-Palestinian Situation: Theological Explorations
T h e Palestine-Israel Conflict: A S h o r t H i s t o r y
Elaine C. Hagopian
Reflections of a Recovered Christian Zionist

Barry E, Bryant
U n i t e d M e t h o d i s t s a n d t h e Israeli-Palestinian Situation
Rhonda McCarty
T h e Conflict over Palestine: A Palestinian Christian R e s p o n s e <

Nairn Ateek
A Jewish Renewal U n d e r s t a n d i n g of t h e State of Israel

Michael Lerner
T h e C h u r c h in Review
T h e U n i t e d M e t h o d i s t C h u r c h as a G l o b a l C h u r c h
David J. Lawson >

Patrick Streiff
A Word on The Word
Lectionary Study
John G Holbert
I s s u e s In: World Mission

Joon-Sik Park 1
Book Reviews
Take the Next Step: Leading Lasting Change in the Church by Lovett
H. Weems, Jr. (Nashville: A b i n g d o n , 2003)
Reviewers: Elise Eslinger, Elizabeth W o u r m s , Richard Eslinger .
Evangelical and Methodist: A Popular History, by Riley B. Case

(Nashville: A b i n g d o n , 2004)
Reviewer. Laceye E. W a r n e r
Editorial
"Blessed Are the Peacemakers"
BARRY E. BRYANT
Guest Editor
O n e of t h e twentieth century's greatest atrocities was t h e Holocaust

t h e result of h i d e o u s E u r o p e a n anti-Semitism. O n e of t h a t century's
greatest injustices was t h e Palestinians b e i n g deprived of their landthe
result of manipulative E u r o p e a n colonial power, Michael L e r n e r likens it to
Jews j u m p i n g from t h e b u r n i n g buildings of E u r o p e a n d landing o n t h e
backs of Palestinians, w i t h u n i n t e n d e d results. This c o m b i n a t i o n of events
has led to a spiral of retaliatory violence in t h e Middle East, raising t h e
urgent question: What will end this senseless spiral of mutual violence and death?
T h e essays in this v o l u m e a d d r e s s this q u e s t i o n from a variety of view
p o i n t s in h o p e s of provoking a wide-ranging a n d ongoing theological
discussion of t h e Israeli-Palestinian situation a m o n g U n i t e d M e t h o d i s t s
a n d o t h e r Christians. While t h e a u t h o r s have struggled h a r d t o p r e s e n t t h e
salient issues w i t h clarity, fairness, a n d balance, their convictions a n d views
o n t h e m a t t e r are u n m i s t a k a b l e . Thus, given t h e highly politicized n a t u r e of
t h e c u r r e n t discussion in t h e culture a n d t h e church, t h e m u t u a l suspicion,
t h e vested interests, a n d t h e e m o t i o n a l i n v e s t m e n t o n b o t h sides, t h e
essays are sure to anger s o m e a n d d i s a p p o i n t o t h e r s . With this in m i n d , it
is i m p o r t a n t to p o i n t o u t t h a t t w o f u n d a m e n t a l a s s u m p t i o n s r e s o n a t e
t h r o u g h all five essays. (1) Israel h a s a right to exist a n d t h e Palestinians
d e s e r v e t h e protection of their h u m a n rights. (2) To discuss Palestinian
h u m a n rights is n o t t o engage in anti-Semitic rhetoric. Indeed, w h a t is
n e e d e d is a n e w level of discourse t h a t moves t h e discussion b e y o n d its
c u r r e n t either-or stalemate.
In his essay, Nairn Ateek claims that Israelis w a n t security a n d
Palestinians w a n t justice. N e i t h e r will h a p p e n w i t h o u t t h e other; a n d t h e
d e a t h a n d violence will n o t e n d w i t h o u t both. In a n effort to explore t h e
d y n a m i c s of t h a t claim a n d to allow a Palestinian Christian voice t o b e
QUARTERLY REVIEW 5
V O L U M E 2 5 , N U M B E R 1, S P R I N G 2 0 0 5
"BLESSED A R E T H E PEACEMAKERS"
h e a r d by Christians from o t h e r p a r t s of t h e world, Sabeel Ecumenical

Liberation Theology C e n t e r in Jerusalem c o n v e n e d its fifth international
conference o n April 14-18,2004. T h e conference s o u g h t t o place t h e
Middle East conflict in its historical, political, a n d theological context a n d
t o expose h o w D i s p e n s a t i o n a l i s m a n d Christian Z i o n i s m have h a m p e r e d
t h e peace process. T h e organizers appealed to a t t e n d e e s to explore ways to
e d u c a t e Christians in N o r t h A m e r i c a a n d E u r o p e a b o u t t h e plight of t h e
Palestinians. Several essays in this v o l u m e seek t o h o n o r this appeal.
The articles by Ateek, Bryant, a n d M c C a r t y address t h e conflict explic
itly from t h e vantage point of Christian theology. For t h e m , t h e conversa
tion n e e d s t o take place a r o u n d t h e sacredness of h u m a n w o r t h , n o t just
a r o u n d t h e sacredness of land. However, to arrive at this point, argue Ateek
a n d Bryant. Dispensationalism a n d Christian Z i o n i s m m u s t b e recognized
for t h e obstacles to peace t h a t t h e y are a n d a d d r e s s e d a n d dismantled.
Elaine H a g o p i a n o p e n s h e r provocative analysis of t h e history of t h e
Israeli-Palestinian conflict with t h e claim that t h e p r o b l e m is essentially polit
ical and requires a political solution. Ateek a n d Bryant agree, b u t d e m o n
strate that t h e political p r o b l e m has also b e e n aided a n d sustained by t h e
formidable lobbying efforts of Christian Zionists in t h e United States.
D r a w i n g o n t h e U n i t e d M e t h o d i s t Book of Resolutions a n d t h e Book of
Discipline, R h o n d a M c C a r t y helpfully traces U n i t e d M e t h o d i s t r e s p o n s e s to
t h e Israeli-Palestinian conflict a n d suggests c o n c r e t e ways in w h i c h laity
a n d clergy c a n b e b e t t e r informed a b o u t t h e issues a n d b e b e t t e r p r e p a r e d
t o engage in meaningful efforts toward p e a c e a n d justice.
Michael Lerner's munificent, thoughtful essay r e p r e s e n t s a n interpreta
t i o n of t h e m e a n i n g a n d n a t u r e of t h e State of Israel t h a t is growing in
influence a n d salience. T h e similarities b e t w e e n Lerner's call for a "progres
sive middle p a t h t o p e a c e " a n d Ateek's Palestinian Christian theology of
liberation are striking a n d hopeful. D o w e have h e r e t h e stirrings of a
m i n d s e t t h a t will m a k e for lasting p e a c e a n d justice in t h e region?
May these articles spark constructive, informed, a n d - a b o v e all-enduring
theological reflection a m o n g United Methodists a n d others c o n c e r n e d a b o u t
a just and peaceful solution to t h e Israeli-Palestinian situation.
Barry E. Bryant is Associate Professor of United Methodist Studies at Memphis

Theological Seminary in Memphis, Tennessee.
6 QUARTERLY REVIEW
The Palestine-Israel Conflict:

A Short History
ELAINE C. H A G O P 1 A N
T h e Palestine-Israel conflict is a political conflict. A l t h o u g h t h e conflict

h a s t a k e n o n a v e n e e r of religious fanaticism by s o m e Israeli a n d n o n -
Israeli Jews, as well as by Palestinian Islamists, in reality it is n o t a b o u t reli
gion. This will b e c o m e evident as t h e history unfolds.
In t h e n i n e t e e n t h century, a n u m b e r of Jewish leaders in E u r o p e
concluded that anti-Semitism at t h e h a n d s of E u r o p e a n Christians was
p e r m a n e n t and incurable. Although t h e r e were two strands of Z i o n i s m that
emerged in Europe, i.e., cultural and political Zionism, it was political
Z i o n i s m that b e c a m e dominant. Cultural Z i o n i s m sought to create a cultural
and spiritual renewal center in Palestine that would allow Jews to secure their
traditions. Political Zionism, after exploring sites such as Libya, Cyprus, and
Uganda, a m o n g others, fixed o n and sought to transform Palestine into a
Jewish state. Chief political Zionist, T h e o d o r Herzl (1860-1904) conceptual
ized t h e Jewish state in his b o o k Judenstat, published in 1896. It was followed
by t h e formation of t h e World Zionist Organization a n d t h e convening of
t h e First Zionist Congress in 1897 in Basel, Switzerland, t h u s launching t h e
Zionist project.
T h e p r o b l e m was t h a t over 90 p e r c e n t of t h e i n d i g e n o u s p o p u l a t i o n of
Palestine was Palestinian Arabs. Clearly, transforming Palestine into a
Jewish state m e a n t t h a t Palestinians w o u l d have to b e "transferred" o u t of
Palestine a n d Jews w o u l d have to b e b r o u g h t in. In fact, t h e c o n c e p t of
"transfer" was a n d still is a c o n s t a n t t h e m e in Zionist political literature and
1
tracts. Q u o t e d b e l o w is o n e of m a n y examples of t h e Zionist i n t e n t of
QUARTERLY REVIEW 7
T H E PALESTINE-ISRAEL CONFLICT: A S H O R T HISTORY
moving o u t t h e i n d i g e n o u s Palestinians:
We cannot allow the Arabs to block so valuable a piece of historic reconstruc

tion. . . . And therefore we must gently persuade them to "trek." After all. they
have all Arabia with its million square m i l e s . . . . There is no particular reason
for the Arabs to cling to these few kilometers. "To fold their tents" and "silently
steal away" is their proverbial habit: let them exemplify it now. (Israel
2
Zangwill)
In fact, Palestinians w e r e p r e d o m i n a n t l y farmers, m e r c h a n t s , intellec

tuals, professional people, a n d small-business o w n e r s .
Zionism, Jewish Identity, and British Imperial Interests

Israeli psychologist Benjamin Beit Hallahmi brilliantly e x p o s e s t h e way
political Z i o n i s m r e m a d e Jewish identity from t h a t derived in t h e state of
"Diaspora" in Europei.e., a "weak-kneed, passive J e w of t h e ghetto, t h e
3
h u m a n d u s t t h a t m a d e u p t h e Jewish people" to o n e of a strong, assertive,
self-sufficient, a n d m o d e r n i z e d secular identity. In o r d e r t o d o this,
Z i o n i s m h a d to s o m e h o w "claim c o n t i n u i t y w i t h t h e Jewish p a s t . . . b u t it
also a t t e m p t e d ] to create discontinuity, t h r o u g h a n e w s p a c e of a national
4
h o m e l a n d a n d a n e w time of secular nationalism." Beit Hallahmi explains
h o w Z i o n i s m resolved t h e contradiction of t h e t w o identities. H e n o t e s
t h a t Zionism, i.e., its ideological leaders, created a n e w Jewish history t h a t
claimed t h a t Jewish identity was fostered in Palestine, n o t in t h e Diaspora,
a n d t h a t t h e y w e r e exiled against their will b u t y e a r n e d to r e t u r n to t h e
h o m e l a n d . Further, Zionists arrested a particular time in t h e mythological
version of Jewish history in Palestine a n d built its narrative o n t h e claim
t h a t only t h a t alleged p e r i o d was t h e basis for identifying t h e "legitimate"
o w n e r s of t h e land of Palestine, N o p e o p l e o r p e r i o d before o r after t h a t
5
a s s u m e d p e r i o d could have claim to t h e land. Ipso facto, b a s e d o n t h e
Zionist narrative, t h e i n d i g e n o u s Palestinian Arabs have n o a u t h e n t i c claim
to their land. However, archeological d e b a t e s a b o u t t h e alleged ancient
Israel "have b e c o m e increasingly a c r i m o n i o u s b e c a u s e t h e a u r a of objec
tivity which h a s b e e n projected to cover t h e collusion of biblical studies in
6
t h e dispossession of Palestine has gradually b e e n exposed."
T h e s e c o n d h u r d l e that t h e Zionists h a d t o overcome was to convince

t h e British, w h o h a d strategic interests in t h e region, t h a t t h e Zionists would
8 QUARTERLY REVIEW
E L A I N E C. H A G O P I A N
maintain a n d p r o m o t e t h o s e interests in r e t u r n for t h e British facilitating

t h e establishment of a Jewish h o m e l a n d (read "state"), Indeed, t h e British
e m b r a c e d t h e Zionists, first by t h e issuance of t h e Balfour Declaration o n
N o v e m b e r 2,1917, which stated that "His Majesty's G o v e r n m e n t view w i t h
favor t h e establishment in Palestine of a national h o m e for t h e Jewish
7
p e o p l e , ' and, second, by allowing the foundations of t h e state to b e estab
lished d u r i n g m o s t of t h e M a n d a t e p e r i o d a n d earlier, especially 1920-1948.
The Broken Trust: The Betrayal of Palestine

As World War I spread to t h e Middle East, t h e British sought, a n d were
offered, t h e help of Arabs in confronting t h e c o m b i n e d forces of t h e
G e r m a n s and t h e O t t o m a n Turks in t h e region. They t u r n e d to Sharif Husain
of Mecca in t h e Hejaz (western Arabia, n o w part of Saudi Arabia), allegedly a
d e s c e n d e n t of the Prophet M o h a m m e d and leader of Arab Muslims at t h e
time. In a 1915-1916 exchange of letters b e t w e e n Sharif Husain a n d Sir
H e n r y M c M a h o n , British high commissioner for Egypt a n d t h e Sudan, an
a g r e e m e n t was reached b e t w e e n the parties. In r e t u r n for Sharif Husain's
ordering an Arab revolt against t h e O t t o m a n s a n d G e r m a n s , t h e British
would facilitate a n i n d e p e n d e n t Arab State, basically in Greater Syria (Syria,
Lebanon, Jordan, a n d Palestine), Iraq, a n d t h e Arabian peninsula, excepting
Aden. In further negotiations t h e British excluded specific areas that were of
interest to t h e French, as well as areas related to specific British agreements
w i t h tribal chiefs. Nonetheless, Palestine was never excluded from t h e agree
ment, t h o u g h the British a t t e m p t e d later to argue t h a t it was.
In any case, t h e British a n d French, t h e m a i n negotiators of t h e 1916
Sykes-Picot a g r e e m e n t (Russia was also involved related t o s o m e of t h e
Turkish areas) secretly agreed o n h o w t h e y w o u l d split u p G r e a t e r Syria
a n d Iraq after t h e war. Palestine would basically b e in t h e British z o n e ,
8
especially t h e p o r t cities of Haifa a n d Acre. T h e Sykes-Picot a g r e e m e n t
was followed by t h e 1917 Balfour Declaration, n o t e d above. Both t h e Sykes-
Picot a g r e e m e n t a n d t h e Balfour Declaration w e r e in direct conflict w i t h
t h e 1915-1916 H u s a i n - M c M a h o n a g r e e m e n t . It was i n d e e d a b r o k e n trust, a
betrayal of Palestine. T h e British h a d c o m e to t h e conclusion t h a t a Jewish
h o m e l a n d in Palestine would serve British interests b e t t e r t h a n allowing
Palestine t o b e p a r t of a n i n d e p e n d e n t A r a b state o r t o facilitate separate
s t a t e h o o d for Palestine in a c c o r d a n c e w i t h Article 22, p a r a g r a p h 4, of t h e
9
League of N a t i o n s ' C o v e n a n t regarding t h e m a n d a t e system. I n d e e d , t h e
SPRING 2005 9
T H E PALESTINE-ISRAEL CONFLICT; A SHORT HISTORY
British kept secret t h e Declaration's text from Palestinians for several years
so as n o t t o alert t h e m to t h e betrayal.
Wilson and the King-Crane Commission of 1919

K n o w n as t h e "champion" of self-determination in his s p e e c h e s from
1916-1919, President Wilson a d m i t t e d t o partiality in t h e way self-determi
n a t i o n was to b e applied. H e took care n o t t o advocate its application if it
would step o n British a n d French colonial interests in t h e Middle East.
Moreover, Wilson was greatly influenced by A m e r i c a n Zionist
S u p r e m e C o u r t Justice Louis Brandeis, w h o w o r k e d closely w i t h t h e
British. H e c o n v i n c e d t h e President t o c h a m p i o n Z i o n i s m in his own
foreign policy. Six m o n t h s before t h e Balfour Declaration, Brandeis
p r e s e n t e d a d o c u m e n t of Zionist t h i n k i n g from L o n d o n to t h e U.S. State
D e p a r t m e n t T h e d o c u m e n t e s p o u s e d t h e denial of t h e right of t h e indige
n o u s p e o p l e of Palestine to self-determination in just a b o u t every o n e of its
provisions. "Palestinian Self-Determination could n o t be, t o use t h e w o r d s
of Wilson's Secretary of State, Robert Lansing, ' h a r m o n i z e d w i t h Zionism,
11
to which t h e President is practically c o m m i t t e d . ' "
Clearly, Wilson had m a d e u p his m i n d o n s u p p o r t i n g Z i o n i s m well
before t h e 1919 Paris Peace Conference debates o n Palestine. Reports
received by Wilson at t h e conference from t h e U.S. Consul in Jerusalem
w a r n e d h i m t h a t t h e "implementation of Zionist goals w o u l d lead to blood
12
shed in t h e area." Wilson was pressured into s e n d i n g a commission, k n o w n
later as t h e King-Crane Commission, to investigate t h e situation in t h e fallen
O t t o m a n Empire. However, Wilson emphasized t o t h e C o m m i s s i o n "that t h e
13
questions of Palestine and M e s o p o t a m i a [Iraq] were virtually" closed by t h e
powers. The area was u n d e r occupation by t h e victorious British and French,
w h o had their o w n colonial designs o n t h e strategic area.
The C o m m i s s i o n found t h a t t h e Jewish m i n o r i t y (one-tenth of t h e
p o p u l a t i o n of Palestine in 1919) favored a Jewish national h o m e in
Palestine, while t h e majority Arabs o p p o s e d w h a t t h e y called "the usurpa
tion" of their h o m e l a n d . T h e latter preferred to b e r e u n i t e d w i t h G r e a t e r
Syria or to have a n i n d e p e n d e n t Palestinian state. T h e C o m m i s s i o n recom
m e n d e d r e u n i t i n g Palestine w i t h G r e a t e r Syria a n d g r a n t i n g it i n d e p e n
d e n c e , a d e m a n d t h a t e m a n a t e d from t h e July 1919 m e e t i n g of t h e d e m o c
ratically elected Syrian N a t i o n a l Congress, c o m p o s e d of representatives
from L e b a n o n , Syria, a n d Palestine. T h e C o m m i s s i o n e m p h a s i z e d "that
10 QUARTERLY REVIEW
increasing colonial immigration of Jews from E u r o p e into Palestine would

deprive t h e indigenous p e o p l e of their right to self-determination a n d
w o u l d destabilize t h e situation in t h e c o u n t r y a n d t h u s e n d a n g e r
14
Palestinian lives," In any case, t h e C o m m i s s i o n ' s report, as w i t h t h e 1917
Balfour Declaration, was kept secret for several years. T h e C o m m i s s i o n ' s
r e c o m m e n d a t i o n s conflicted w i t h F r e n c h a n d British i n t e n t i o n s a n d inter
ests in t h e area as originally e m b o d i e d in t h e 1916 Sykes-Picot A g r e e m e n t
a n d w i t h t h e British e m b r a c e of t h e Zionist designs o n Palestine.
T h e World Zionist O r g a n i z a t i o n p r e s e n t e d w h a t it c o n s i d e r e d t o b e t h e
minimal m a p of t h e territorial d i m e n s i o n s of a viable Jewish State to t h e
1919 Paris Peace Conference. Water resources w e r e a m a i n c o n c e r n in
drawing t h e d i m e n s i o n s of this m a p . It included all of Palestine; S o u t h
L e b a n o n u p to t h e city of Sidon (including t h e Litani River); t h e headwa
ters of t h e Jordan River in Syria a n d L e b a n o n , i.e., t h e Syrian G o l a n
Heights; t h e H a u r a n Plain of Syria, including t h e s o u t h e r n t o w n of Deraa;
control over t h e Hijaz Railway from D e r a a to A m m a n to M a a n in Jordan;
a n d control over t h e Gulf of Aqaba, i.e., a large area o n t h e e a s t e r n b a n k of
t h e J o r d a n River. Various Zionists h a d o t h e r maps, w h i c h included t h e area
from t h e Nile in t h e West to t h e E u p h r a t e s in t h e East or, for example, o n e
t h a t included Palestine, L e b a n o n , and w e s t e r n Syria, including p a r t of
15
S o u t h e r n Turkey.
The British Mandate: the Interwar Years in Palestine

T h e San R e m o Conference: April 1920
T h e World War I allies m e t in San Remo, Italy, to d e t e r m i n e t h e fate of t h e
fallen O t t o m a n Empire. The British and French w e r e deeply c o n c e r n e d that
their plans for t h e area were falling apart. Sharif Husain's son, Feisal, was
elected by t h e Syrian National Congress as King of Syria (Greater Syria) in
March 1920; and his brother, Abdullah, was n o m i n a t e d t o b e King of Iraq.
Rioting was occurring in Palestine, T h e region in general was in disarray,
especially o n t h e eve of Ataturk's rebellion to salvage t h e O t t o m a n core area
of Anatolia, today's state of Turkey. T h e conference resulted in t h e establish
m e n t of t h e M a n d a t e System u n d e r t h e League of N a t i o n s (formed in 1920).
"At t h e conclusion of t h e San R e m o conference o n April 24, t h e Arabs of
t h e O t t o m a n Empire learned t h a t t h e Great Powers p l a n n e d to retain
16
d o m i n i o n over their region t h r o u g h a n e w device called a m a n d a t e . "
SPRING 2005 11
T H E PALESTINE-ISRAEL CONFLICT: A SHORT HISTORY
Britain a n d France justified this a r r a n g e m e n t o n t h e basis that t h e Arabs

were not sufficiently prepared to govern themselves w i t h o u t experiencing a
period of E u r o p e a n guidance. A l t h o u g h it took until 1922 for t h e m a n d a
tory system to develop in Syria a n d Palestine (formally i m p l e m e n t e d in
Palestine in S e p t e m b e r 1923) and until 1924 in Iraq, t h e French and British
asserted their authority in t h e area immediately after San Remo.
The French m a n a g e d to pressure Feisal o u t of Syria. H e w e n t to
Palestine. Ultimately, t h e British established Feisal as King of Iraq, b u t u n d e r
strict British control a n d authority. They created Trans-Jordan (now t h e
H a s h e m i t e K i n g d o m of Jordan) a n d placed Abdullah o n t h e t h r o n e there.
Abdullah was also b e h o l d e n to t h e British. N e i t h e r m o n a r c h was popular,
b u t Abdullah b e c a m e t h e m o s t h a t e d for his collusion with t h e Zionists
after t h e 1948 war, his a n n e x a t i o n of t h e West Bank, a n d for his a t t e m p t to
17
m a k e Palestine geographically a n d linguistically d i s a p p e a r . H e was assassi
n a t e d by a Palestinian in 1951 in Jerusalem. His son, Talal, succeeded h i m
for a year, b u t was d e t h r o n e d by Abdullah's old advisors, allegedly because
of a m e n t a l disorder b u t m o r e likely for being t o o m u c h of a n Arab nation
alist. His son, Hussein, b e c a m e king at t h e age of eighteen a n d c o n t i n u e d
his and Jordan's d e p e n d e n c e o n t h e British (now t h e United States).
A t t e m p t s were m a d e to assassinate Jordan's King H u s s e i n for t h e secret
meetings h e had with Israeli leaders a n d his d e p e n d e n c e o n t h e United
States. H e survived, and n o w his son, King Abdullah II, reigns in Jordan.
T h e British M a n d a t e Period in Palestine

Although t h e M a n d a t e was formally issued in September 1923, in effect t h e
British M a n d a t e began in 1920, with t h e a p p o i n t m e n t of t h e first High
Commissioner for Palestine, Herbert Samuel, himself Jewish. Palestine was
placed u n d e r t h e British Colonial Office, foretelling its further colonization by
Jews. D u r i n g and after World War I, Chaim Weizman, later to b e t h e first pres
ident of Israel, established strong relationships with t h e British, assuring t h e m
always that a Jewish State would b e in Britain's best interests in t h e region.
Weizmann was concerned a b o u t Samuel's a p p o i n t m e n t because h e did not
k n o w if h e was o n e of t h e liberal British Jews w h o o p p o s e d Zionism. Later he
found out that Samuel had written a 1915 m e m o r a n d u m o n t h e subject of a
Jewish State in Palestine. Hence, Samuel's a p p o i n t m e n t (1920-1925) was an
18
important victory for Zionists to initiate the transformation of Palestine.
C o n t r a r y to traditional a c c o u n t s portraying Samuel as a c o n s u m m a t e
12 QUARTERLY REVIEW
E L A I N E C. HAGOPIAN
British official, h e actually used his position to lay t h e foundations for a

Jewish State in Palestine, H e was n o t impartial. A m o n g his m a n y actions
a n d policies are t h e following:
H e assured a liberal Jewish immigration policy a i m e d at d e m o g r a p h i c
density.
H e facilitated Jewish land acquisition, including altering t h e O t t o m a n
"land use" definition of o w n e r s h i p of state lands (lands held by t h e
state in o w n e r s h i p t r u s t for t h e land users), w h i c h w e r e acquired by the
British as t h e M a n d a t e A u t h o r i t y of Palestine. H e separated "land use"
from "land o w n e r s h i p " so t h a t w h e n Jews acquired s o m e of t h a t land,
t h e y could evict t h e Palestinian "land use" o w n e r s a n d amass territorial
a n d e c o n o m i c footing in Palestine.
H e facilitated c o n t i g u o u s Jewish s e t t l e m e n t s for political a n d e c o n o m i c
d e v e l o p m e n t of t h e Jewish c o m m u n i t y .
H e a d o p t e d a policy of large public investments a n d deficit financing to
e m p l o y t h e economically u n a b s o r b e d Jewish immigrants.
H e developed a favorable c u s t o m s policy to allow Jews to i m p o r t n e e d e d
materials cheaply to develop a Jewish economy.
H e consulted regularly w i t h C h a i m W e i z m a n n .
H e worked closely in Palestine w i t h t h e Zionist C o m m i s s i o n , t h e
N a t i o n a l Council for Jews, and t h e Jewish C o n s t i t u e n t A s s e m b l y (Va'ad
Leumi), precursor of t h e Israeli Knesset. Simultaneously, h e blocked
every effort by t h e majority Palestinians t o gain authoritative represen
tation, while granting t h e Zionist m i n o r i t y considerable power. In fact,
h e gave n e w Jewish i m m i g r a n t s i m m e d i a t e provisional citizenship so
t h a t t h e y would have electoral impact. H e tried t o create collabora
tionist Palestinian parties (as o t h e r colonial p o w e r s have d o n e in their
colonies) to divide t h e Palestinians a n d provide a facade of Palestinian
19
political participation.
In t h e end, t h e Zionists acquired less t h a n 6 p e r c e n t of t h e land of
Palestine, w i t h an a d d e d 1 p e r c e n t leased to t h e Zionists by t h e British, for
a total of less t h a n 7 percent.
Riots, Violence, a n d Strike in Palestine: T h e 1936 Peel C o m m i s s i o n

a n d t h e 1937 Partition P l a n
Palestinians b e c a m e increasingly aware of t h e fact t h a t t h e Zionists w e r e
forging a takeover of Palestine. T h e Zionists h a d established proto-state
SPRING 2005 13
institutional structures in Palestine, w i t h paramilitary organizations at t h e

ready. By this time, David Ben-Gurion. leader of t h e Labor Socialist Party,
h a d b e c o m e t h e d o m i n a n t Zionist figure in Palestine. Ben G u r i o n was a
brilliant strategist a n d tactician.
Ben-Gurion, and the rest of the left-wing leadership, always looked moderate
and reasonable, denying either a conflict with the Arabs or the wish for a
Jewish state. This was a brilliant ruse, a great tactical posture, but behind it he
knew that the only way to defeat the Palestinians was through military force [a
position that has defined Israel's Arab policy of force and more force to bring
the Arabs to heel], which he created. While right-wing leaders made fiery
speeches about a great Jewish army, Ben-Gurion quietly created i t He [Ben-
Gurion] knew very little about socialist theories and did not need to study
socialism [the idealized Zionist construction of return to the land, Jewish self-
sufficiency, etc., which appealed to European Jews immigrating to Palestine] to
achieve his goal, which was the goal of the movement: Jewish sovereignty in
20
Palestine.
Palestinians kept pressing t h e British to live u p to t h e 1915-1916 agree

m e n t a n d to t h e League of N a t i o n s ' Covenant, Article 22, paragraph 4,
w h i c h stated:
Certain communities formerly belonging to the Turkish Empire have reached a

stage of development where their existence as independent nations can be
provisionally recognized subject to the rendering of administrative advice and
assistance by a Mandatory until such time as they are able to stand alone. The
wishes of these communities must be a principal consideration in the selec
21
tion of the Mandatory.
In N o v e m b e r 1934, Palestinians a p p r o a c h e d t h e British high commis

sioner a b o u t "the formation of a Legislative Council as a first step toward
22
Palestinian self-government envisioned in t h e m a n d a t e . " In N o v e m b e r
1936, t h e Palestinians s u b m i t t e d a list of d e m a n d s to t h e high commis
sioner t h a t included:
1. The establishment of democratic government in accordance with the

Covenant of the League of Nations and Article 2 of the Palestine Mandate.
14 QUARTERLY REVIEW
ELAINE C. HAGOPIAN
2. Prohibition of the transfer of Arab lands to Jews.

3. The immediate cessation of Jewish immigration and the formation of a
competent committee to determine the absorptive capacity of the country and
23
lay down principles for immigration.
T h e Palestinians u n d e r s t o o d t h a t u n r e s t r a i n e d Jewish immigration,

c o m b i n e d with Zionist political and military institutional development,
was leading to t h e transformation of Palestine into a Jewish state at their
e x p e n s e . By this time, Palestinians were conscious of t h e 1917 Balfour
Declaration and o t h e r secret d o c u m e n t s aimed at dispossessing t h e m .
Rebelling in 1936, t h e Palestinians called for a strike, a n d violent distur
b a n c e s b r o k e out. T h e British s e n t t h e Peel C o m m i s s i o n t o investigate t h e
causes of t h e violence. In its r e p o r t in July 1937, t h e C o m m i s s i o n
c o n c l u d e d that t h e desire for an i n d e p e n d e n t Palestinian state could n o t b e
reconciled with Jewish nationalism a n d r e c o m m e n d e d partition of
Palestine a n d t h e t e r m i n a t i o n of t h e British M a n d a t e . B e n - G u r i o n accepted
the partition plan as a tactical s t e p toward acquiring all of Palestine. H i s
Z i o n i s t detractors criticized h i m for accepting t h e idea of a Jewish state in
p a r t of Palestine. "Lecturing to M a p a i activists o n 29 O c t o b e r 1937, Ben-
G u r i o n explained t h a t t h e realization of t h e Jewish state w o u l d c o m e in
t w o stages; t h e first, 'the p e r i o d of building a n d laying foundations,' would
last t e n to fifteen years a n d w o u l d b e b u t t h e p r e l u d e t o t h e s e c o n d state,
24
'the p e r i o d of expansion.'" In any case, t h e plan w a s never i m p l e m e n t e d ,
especially as war l o o m e d o n t h e h o r i z o n .
In 1939, G e o r g e A n t o n i u s was p a r t of t h e Palestinian delegation t h a t
w e n t to King James C o u r t to argue for Britain's i m p l e m e n t a t i o n of t h e legal
c o m m i t m e n t m a d e t o Sharif H u s a i n in 1915-1916. H i s 1938 book, T h e Arab
Awakening, provided all of t h e irrefutable legal evidence, including detailed
analysis a n d maps, of Britain's p r o m i s e s to t h e Arabs. However, "No m a t t e r
h o w A n t o n i u s caught t h e British by t h e legal a n d moral tail, G r e a t Britain
25
c o n t i n u e d to favor t h e Zionists, w h o s e legal case w a s basically nil." T h e
Jewish Agency was also invited to t h e s a m e 1939 conference t o search for a
solution in lieu of t h e 1937 Partition Plan, u n a c c e p t a b l e t o Arabs; a n d t h e
Zionists were u n e n t h u s i a s t i c a b o u t it. As a result, t h e British, growing ever
m o r e c o n c e r n e d a b o u t war, issued a White Paper a i m e d at placating b o t h
parties. It stipulated t h a t
SPRING 2005 15
THE PALESTINE-ISRAEL CONFLICT: A S H O R T HISTORY
(1) Britain would continue to rule Palestine for a ten-year period. If the Arabs
and Jews were able to work together satisfactorily during this period, they
would be given an increasing role in the Palestine government, and Palestine
would be established as an independent state within ten years. Otherwise,
independence would be postponed. (2) Seventy-five thousand Jewish immi
grants would be allowed to enter Palestine over a five-year period. Any immi
gration after that would be subject to the acquiescence of the Arabs. (3)
Stringent restrictions would be placed on land sales to Jews in certain areas
26
and complete prohibition in other areas.
T h e o u t b r e a k of World War II p o s t p o n e d further t h i n k i n g o n Palestine.
Post-World War II Developments

Violence a n d t h e Anglo-American C o m m i t t e e Report
At t h e close of t h e war, violence resurged in Palestine. T h e Zionists p u s h e d
for allowing unrestricted Jewish immigration. T h e Arabs feared b e c o m i n g a
minority in their o w n country, even losing their c o u n t r y entirely. Exhausted
by war, Britain found it increasingly difficult to control t h e situation in
Palestine.
In O c t o b e r 1945, Britain p e r s u a d e d U.S. President H a r r y T r u m a n to
u n d e r t a k e a joint study of t h e Palestine problem. They formed t h e Anglo-
American C o m m i t t e e a n d submitted their r e p o r t o n May 1,1946. Their basic
r e c o m m e n d a t i o n s were t o issue, for 1946,100,000 p e r m i t entries to Jews to
immigrate to Palestine; to call for a binational state in Palestine, with equal
representation for Jews and Palestinians; to m a k e Palestine a U N Trust
Territory, which would prepare t h e t w o c o m m u n i t i e s for i n d e p e n d e n c e in a
binational state; and to base future immigration to Palestine o n mutual agree
ment. T r u m a n accepted only t h o s e parts of t h e r e c o m m e n d a t i o n s favorable
to Zionists. Britain favored t h e whole b u t said that it could n o t admit 100,000
refugees into Palestine until t h e Zionist paramilitary groups were disbanded
a n d disarmed. Ben-Gurion rejected t h e w h o l e report, focusing instead o n
Jewish statehood. H e was not interested in sharing the state with
27
Palestinians, although Jewish intellectuals like Buber and Magnes w e r e .
T h e Zionist paramilitary organizations, including t h e Z i o n i s t Irgun
(headed by M e n a c h e m Begin) and Stern G a n g terrorist groups, c o n t i n u e d
their campaign against t h e British. As Khalidi notes:
16 QUARTERLY REVIEW
E L A I N E C, H A G O P I A N
The Jewish campaign against the British did not mean that Ben-Gurion consid
ered his relationship with the British to be a "military" one or that he sought
an all-out confrontation with them. Quite the contrary, as we are assured by
Teveth [Ben-Gurion's biographer], he saw the relationship as an exclusively
"political" one. In other words, all Ben-Gurion wanted from Britain at this stage
was to clear out the way so that he could pursue his "military" relationship
with the Palestinians and the Arab countries. And pursue it he did . . . in a
28
massive program of arms acquisition and military buildup.
T h e U N G A P a r t i t i o n R e s o l u t i o n of N o v e m b e r 1 9 4 7
Before t h e U N G A Resolution 181 calling for t h e Partition of Palestine into
a Jewish state and an Arab state w i t h Jerusalem as a corpus separatum
administered by t h e U N was acted u p o n , t h e U N Special C o m m i t t e e o n
Palestine (UNSCOP) was s e n t to Palestine. T h e c o m m i t t e e r e c o m m e n d e d
to t h e G e n e r a l Assembly t h a t t h e Jewish refugee p r o b l e m b e c o n s i d e r e d an
international responsibility. However, n e i t h e r t h e U N as a w h o l e n o r t h e
United States r e s p o n d e d to this. In fact, t h e Zionists m a d e every effort t o
restrict refugee m i g r a t i o n t o c o u n t r i e s o t h e r t h a n Palestine, w i t h t h e i n t e n t
29
of increasing d e m o g r a p h i c density in Palestine. While war was still raging,
President Roosevelt favored an immigration plan t h a t w o u l d o p e n t h e
d o o r s of various c o u n t r i e s to E u r o p e a n refugees, especially Jews, e a c h
c o u n t r y designating a specific n u m b e r it w o u l d b e able to absorb. H e lined
u p several. Roosevelt's representative, Morris Ernst, was s e n t to G r e a t
Britain d u r i n g t h e war to d e t e r m i n e h o w m a n y t h e British could take. T h e
British said t h e y w o u l d take 150,000 if t h e U n i t e d States w o u l d t a k e t h e
s a m e . Roosevelt k n e w t h e U.S. w o u l d b e a hard sell given t h e labor u n i o n s '
fear of foreign workers; b u t t h e plan fell t h r o u g h , in a n y case. Ernst
explained t h e defeat of t h e plan as follows:
[T]o me it seemed that the failure of the leading Jewish groups to support with
zeal this immigration program may have caused the President not to push
forward with it at that time. . . . I was amazed and even felt insulted when
active Jewish leaders decried, sneered and then attacked me as if I were a
traitor.... I was openly accused of furthering this plan for freer immigration in
order to undermine political Zionism. . . . I think I know the reason for much
of the opposition. There is a deep, genuine, often fanatical emotional vested
SPRING 2005 17
interest in putting over the Palestinian movement [i.e., the Zionist project in
30
Palestine].
After all t h e Zionist efforts t o increase p o p u l a t i o n density, Jews formed

only one-third of t h e p o p u l a t i o n in Palestine w h e n t h e U N G A partition
p l a n was passed o n N o v e m b e r 29,1947.
The U.S. h a d p r e s s u r e d c o u n t r i e s t h a t h a d misgivings a b o u t t h e parti
tion plan t o vote for it. T h e USSR v o t e d for it also, b e c a u s e it saw it as a
quick way to get Britain o u t of t h e Middle East. T h e Soviets also h o p e d t h a t
t h e C o m m u n i s t a n d Socialist Jews in Palestine w o u l d join w i t h Palestinians
o n t h e basis of class, o v e r t h r o w nationalist Zionists, a n d establish a pro-
Soviet c o u n t r y in Palestine. That, of course, did n o t h a p p e n .
The A r a b states challenged t h e legality of t h e U N G A partition plan
a n d its provisions. A m o n g t h e r e q u e s t s m a d e by t h e Arabs w e r e t h a t
the International Court of Justice be asked for its opinion on . . . a) whether or

not Palestine was included in the Arab territories that had been promised inde
pendence by Britain at the end of World War I; . . . c) whether partition was
consistent with the principles of the UN Charter; d) whether its adoption and
forcible execution were within the competence or jurisdiction of the UN; and
e) whether it lay within the power of any UN member or group of members to
implement partition without the consent of the majority of the people living
31
within the country.
The Arab challenge w e n t d o w n to a U.S.-pressured 21-20 vote o n a

counter challenge that insisted that t h e U N did have authority to partition.
In any case, t h e Zionists accepted t h e 1947 partition plan as a tactical move
t h a t would lead t o establishing a "legaT foothold in Palestine from which to
expand into all of Palestine and beyond. Ben-Gurion was o n record in t h e
1942 Biltmore Hotel meeting of t h e World Zionist Organization as committed
to the establishment of Palestine as a Jewish commonwealth, as contrasted to
t h e notion of partition calling for a Jewish c o m m o n w e a l t h in Palestine.
However, by 1946, h e reverted to his tactical acceptance of partition. H e
explained his acceptance to his fellow Zionists as simply a first step toward
fulfilling t h e transformation of Palestine into a Jewish Commonwealth.
"Teveth [Ben-Gurion's biographer] paraphrases Ben-Gurion's thoughts as
follows: 'Only t h o s e with d e e p Zionism would appreciate his doctrine of
18 QUARTERLY REVIEW
1 32
gradual implementation of t h e ideology. " The Arabs rejected t h e partition
plan. A few figures will demonstrate just h o w unfair t h e partition plan was.
U n d e r t h e plan:
Jews received 55 p e r c e n t of t h e best land in Palestine, while o w n i n g less
t h a n 7 p e r c e n t in all of Palestine a n d less t h a n 11 p e r c e n t in t h e
allotted area, while Palestinians w e r e allotted 45 p e r c e n t of their land,
T h e p r o p o s e d Palestinian state w o u l d have 818,000 Palestinians,
including t h e 71,000 Palestinians in t h e seacoast city of Jaffa,
s u r r o u n d e d by w h a t w o u l d b e t h e Jewish state, a n d fewer t h a n 10,000
Jews. T h e Jerusalem corpus separatum would have 105,000 Palestinians
a n d 100,000 Jews. T h e Jewish state would have a b o u t 499,000 Jews a n d
a b o u t 438,000 Palestinians,
Eighty p e r c e n t of t h e land in t h e Jewish state was o w n e d by Palestinians,
w h e r e a s only 1 p e r c e n t of t h e Palestinian land was o w n e d by Jews.
T h e best lands were incorporated into t h e Jewish state w h e r e Palestinians
h a d citrus and cereal p r o d u c t i o n areas, their main exports. Moreover,
40 percent of Palestinian industry a n d t h e major sources of t h e
country's electrical supply fell within t h e envisaged Jewish state.
T h e plan also left Palestinians w i t h o u t air access or h a r b o r s a n d p o r t
33
facilities, except for isolated Jaffa.
M a i n s t r e a m Zionists d e m a n d e d w h a t t h e y felt w a s realistic in t h e
1940s: a Jewish state in t h e greater p a r t of Palestine, w h i c h t h e partition
plan offered. Palestinian historian Walid Khalidi n o t e s t h a t t h e Z i o n i s t
a c c e p t a n c e of t h e partition plan was in e s s e n c e a c c e p t a n c e of t h e Zionists'
o w n d e m a n d . H e states further, Tt is difficult t o see w h y a moral k u d o s
a p p e r t a i n s t o t h e p a r t y t h a t accepts its o w n p r o g r a m , a n d eternal o p p r o
b r i u m attaches to t h e p a r t y t h a t rejects a transaction it perceives to
34
t h r e a t e n its national existence." Since t h a t time, Israelis have said continu
ally t h a t h a d the Palestinians accepted t h e p a r t i t i o n plan, t h e y w o u l d have a
Palestinian state today. However, given t h e fact t h a t t h e 1947 p r o p o s e d
Jewish state h a d almost a n equal n u m b e r of Palestinians in t h e area allotted
to t h e Zionists, it w o u l d n o t have b e e n t h e Jewish state called for in Zionist
congresses a n d literature b u t a binational state, a c o n c e p t earlier rejected
by Ben-Gurion. Moreover, given o u r c o n t e m p o r a r y k n o w l e d g e of t h e
p l a n n e d expulsions, massacres, e x p a n s i o n strategy, a n d efforts t o d a y to
d e n y Palestinian s t a t e h o o d o n t h e 1967 Israeli-occupied territories, s u c h
p r o n o u n c e m e n t s ring hollow,
SPRING 2005 19
The 1948 War

T h e U N G A 181 (II) w a s n e v e r i m p l e m e n t e d . In M a r c h 1948, t h e Zionist
Plan Dalet (aka Plan D) was finalized. Building o n p r e v i o u s plans, Plan
Dalet was d e s i g n e d t o secure t h e areas d e s i g n a t e d as t h e Jewish state in
35
t h e partition plan as well as to secure areas b e y o n d t h o s e b o r d e r s . Well
before t h e 1948 war, Palestinians w e r e resisting w h a t t h e y considered to b e
Zionist colonialism, while Zionists preferred to call it a civil war. O n May
14, 1948, t h e Jewish People's Council, r e p r e s e n t i n g Jews in Palestine a n d
t h e Zionist M o v e m e n t , declared t h e e s t a b l i s h m e n t of t h e state of Israel.
They r o o t e d t h e declaration in t h a t p a r t of U N G A 181 (II) t h a t called for a
Jewish state while ignoring t h e p a r t s t h a t called for a n Arab state a n d t h e
internationalization of Jerusalem. B e n - G u r i o n resisted initiatives t h a t could
have p r e v e n t e d t h e war t h a t followed t h e declaration, b e c a u s e h e feared
t h e y would lead t o a Palestinian state as well. "It was only Ben-Gurion's
profound o p p o s i t i o n to t h e creation of a Palestinian state t h a t u n d e r m i n e d
t h e Palestinians' resistance to t h e Mufti's call [to launch a war against t h e
36
Zionist forces]."
War b e t w e e n t h e A r a b a r m i e s a n d t h e forces of t h e n e w l y declared
Israel e n s u e d . By t h e t i m e t h e w a r e n d e d , Israel h a d c o n q u e r e d 78
p e r c e n t of M a n d a t o r y Palestine a n d h a d expelled o r m a d e t o flee from
t h e area s o m e 750,000 Palestinians (Israel says fewer; Palestinians say
more) of t h e 900,000 w h o h a d originally r e s i d e d t h e r e . S o m e 150,000
m a n a g e d t o stay w i t h i n w h a t b e c a m e Israel. T h e Palestinian refugees
e n d e d u p primarily in c a m p s in t h e r e m a i n d e r of Palestine, i.e., G a z a a n d
t h e West Bank, a n d in L e b a n o n , Syria, a n d J o r d a n . S o m e 4 0 0 to 5 0 0
villages ( d e p e n d i n g o n w h e t h e r s u b s e c t i o n s of larger villages w e r e
c o u n t e d as villages) w e r e d e m o l i s h e d a n d H e b r e w n a m e s given t o t h e
37
a r e a s . W i t h i n w h a t b e c a m e Israel, a n u m b e r of t h o s e w h o m a n a g e d to
stay b e c a m e i n t e r n a l refugees, d i s p o s s e s s e d of t h e i r l a n d s . T h e total
n u m b e r of Palestinian refugees t o d a y is a p p r o x i m a t e l y 5 million,
i n c l u d i n g t h o s e displaced in t h e 1967 war, 3.6 million of w h o m are regis
t e r e d for aid w i t h t h e U n i t e d N a t i o n s Relief a n d Work A g e n c y (UNRWA).
T h e y c o n s t i t u t e 62.5 p e r c e n t of t h e e s t i m a t e d 8 million Palestinian Arabs.
O n D e c e m b e r 11,1948, t h e U n i t e d N a t i o n s G e n e r a l Assembly passed
resolution 194 (III), which has c o m e to be k n o w n as t h e Right of R e t u r n
resolution, a l t h o u g h it also s o u g h t to reverse Israeli o c c u p a t i o n a n d trans
formation of West Jerusalem a n d to place t h e w h o l e of Jerusalem u n d e r a
20 QUARTERLY REVIEW
U N trusteeship. T h e resolution established a special legal regime to deal

w i t h t h e refugee problem. First, it called specifically a n d solely for t h e
r e t u r n of t h e refugees to their original h o m e s a n d p r o p e r t i e s in w h a t
b e c a m e Israel. Second, c o m p e n s a t i o n s h o u l d b e paid to t h o s e n o t w a n t i n g
to r e t u r n b u t also to t h o s e r e t u r n i n g "for loss of, or d a m a g e to p r o p e r t y
which, u n d e r principles of international law or in equity, s h o u l d b e m a d e
38
g o o d by t h e g o v e r n m e n t s or authorities responsible." Third, a special U N
agency was created, t h e U n i t e d N a t i o n s Conciliation C o m m i s s i o n for
Palestine (UNCCP), to "facilitate t h e repatriation, r e s e t t l e m e n t a n d
e c o n o m i c a n d social rehabilitation of t h e refugees a n d t h e p a y m e n t of
39
compensation." In recognition that t h e refugees required assistance until
s u c h time as 194 (III) could b e i m p l e m e n t e d , t h e U N G e n e r a l A s s e m b l y
p a s s e d resolution 302 (IV) o n D e c e m b e r 8, 1949, establishing t h e U N
40
Relief a n d Work Agency for Palestine Refugees (UNRWA). This agency
was m e a n t t o b e t e m p o r a r y until t h e repatriation of refugees w a s effected.
The U N C C P was unable to get t h e Israelis to recognize a n d i m p l e m e n t
U N G A 194(111) or to reverse its occupation and transformation of West
Jerusalem. Israel was admitted to t h e United Nations in 1949, after agreeing
to d o b o t h things. It did neither and within m o n t h s declared West Jerusalem
t h e capital of Israel.
The 1967 War and Its Aftermath: Stage-Two Expansion

and the Demographic Dilemma for Israel
O n J u n e 5, 1967, Israel initiated a preventive war against Egypt, Jordan, a n d
Syria. It handily defeated all t h r e e w i t h i n a m a t t e r of days, occupying t h e
Egyptian Sinai (returned to Egypt after t h e 1978 Peace Treaty w i t h Israel),
t h e Syrian G o l a n Heights (annexed to Israel in 1981), a n d t h e r e m a i n d e r of
M a n d a t o r y Palestine, i.e., Gaza, t h e West Bank, a n d East Jerusalem (22
41
p e r c e n t of Palestine). Israel b e g a n to place s e t t l e m e n t s ini.e., colonize
t h e G o l a n Heights a n d t h e Palestinian territories. Unlike 1948, t h e majority
of t h e Palestinians m a n a g e d to r e m a i n o n t h e land in t h e newly c o n q u e r e d
territories, a l t h o u g h t h e r e w e r e 300,000 "displaced" p e r s o n s .
Given the fact that Israel ultimately intended to keep the Occupied Territories,
the existence of a large Palestinian population there recreated Israel's original
demographic problem. A Whole Land of Israel Movement issued a Manifesto
in 1967 affirming that "no government in Israel is entitled to give up [the
SPRING 2005 21
conquered territories which Zionists define as part of the whole of Israel, i.e.,
Eretz Israel] this entirety, which represents the inherent and inalienable right to
our people from the beginning of its history." [Quoted in Nur Masalha,
Imperial Israel and the Palestinians (London: Pluto Press, 2000), 28-29.] Today,
there are 3.2 million Palestinians in the Occupied Territories, and over 1
million [the descendants of those 150,000 who managed to stay in Israel in
1948-49] within Israel proper. The Jewish population numbers some 5 million.
Hence the ratio is approximately 4 Palestinians to every 5 Israeli Jews in Israel
42
and the Occupied Territories.
Given t h e Israeli d i l e m m a of w a n t i n g t o k e e p t h e land b u t n o t t h e

Palestinian p e o p l e residing o n it, a d e b a t e t o o k place in Israel regarding a
solution to this dilemma. T h e "solutions" ranged from d e p e n d e n t
a u t o n o m y for t h e Palestinians in areas of t h e Territories while Israel
retained control over t h e land a n d would a n n e x b o r d e r areas t o e n g i n e e r e d
emigration (read "ethnic cleansing") a n d de facto a n n e x a t i o n of t h e
Territories. T h e former w a s m o s t often associated w i t h Labor Party leader
Yigal Allon a n d t h e latter was favored by Ariel Sharon a n d Yitzhak Shamir.
43
In fact, n o real action was t a k e n to formalize a "solution." C a m p David I
p r o d u c e d a p e a c e treaty b e t w e e n Egypt a n d Israel in 1978, b u t failed o n
t h e Palestinian issue since Prime Minister Begin insisted o n t h e c o n c e p t of
a u t o n o m y o n l y for t h e residents of t h e O c c u p i e d Territories w i t h o u t terri
torial sovereignty. Refugee Palestinians w e r e n o t c o n s i d e r e d at all. Israel
c o n t i n u e d building s e t t l e m e n t s in t h e territories a n d in Israeli-expanded
East Jerusalem (which Israel a n n e x e d after t h e 1967 war), u n i t e d it w i t h
West Jerusalem, a n d declared t h e w h o l e t h e "eternal capital of Israel." Israel
integrated t h e water resources a n d electric grid of t h e territories, placing
t h e m u n d e r Israeli control. M o r e i m p o r t a n t , Israel e m b a r k e d o n a process
of w h a t scholar Sara Roy c o i n e d as "de-development," w i t h t h e intention of
precluding t h e g r o w t h of a viable e c o n o m y in t h e territories that could
44
undergird a possible Palestinian s t a t e .
D u r i n g t h e period from 1967 to t h e e n d of t h e first Gulf War in 1991,

Palestinians resisted occupation, while t h e Palestine Liberation Organization
(PLO), operating outside of Israel and t h e Occupied Territories, c o n d u c t e d
operations against Israel and c o n t i n u e d to advocate for Palestinian rights.
T h e PLO ultimately publically agreed to a two-state solution in 1974. It was
m a d e explicit w h e n t h e Palestine National Council (Palestinian policy body)
22 QUARTERLY REVIEW
of t h e PLO declared a Palestinian state in 1988, rooting its legitimacy in t h e

1947 partition plan resolution U N G A 181 (II), b u t to b e located in t h e 1967-
Occupied Territories, i.e., 22 percent of Palestine instead of t h e 45 p e r c e n t in
t h e partition resolution. As part of that declaration, t h e P N C / P L O accepted
U N Security Council Resolution 242, thereby recognizing Israel in t h e 78
percent of Palestine it c o n q u e r e d in 1948. There is n o t h i n g in U N S C 242 that
calls for a Palestinian state, h e n c e the reason for rooting t h e declaration in
U N G A 181 (II). PLO m o d e r a t i o n was n o t e m b r a c e d by the Israeli govern
ment, given that Israel w a n t e d to keep t h e 1967 Occupied Territories,
Nonetheless, the first President Bush insisted that t h e time was o p p o r t u n e ,
in t h e aftermath of t h e first Gulf War, t o "resolve" o n c e a n d for all t h e Israeli-
Palestinian conflict. The "peace process" was initiated in Madrid o n O c t o b e r
31,1991, with U N Security Council Resolution 242 as t h e sole legal frame
45
work. Secretary of State James Baker sent letters of assurance to t h e peace
delegations. It was obvious from reading t h e letter to t h e Israelis that t h e U.S.
accepted Israel's claim that U N S C 242 did not call for Israel's full withdrawal
46
from t h e territories. Moreover, territories were defined by Israel as adminis
tered, n o t occupied, territories. The international c o m m u n i t y did n o t accept
this definition, b u t U.S. backing allowed Israel to maintain it. Palestinians
were denied representation by t h e PLO, which represented all Palestinians in
t h e diaspora and u n d e r occupation.
T h e Palestinian delegation was m a d e u p of Palestinians in t h e 1967
Israeli-occupied territories only (where t h e d e m o g r a p h i c p r o b l e m existed)
and was m a d e part of t h e Jordanian delegation. T h e Madrid process failed
because t h e Palestinian delegation insisted that t h e negotiations b e a b o u t
removing t h e Israeli military occupation, as well as t h e illegal settlements.
The Palestinians refused to accept d e p e n d e n t a u t o n o m y in t h e territories
with n o e n d result of a viable state. That is w h e n t h e b a c k d o o r c h a n n e l was
o p e n e d to PLO head, Yasir Arafat, in Oslo. Arafat, by accepting t h e
Declaration of Principles (which did n o t guarantee a Palestinian state) and
by accepting the G a z a / J e r i c h o first proposal, de facto c o n c e d e d to Israel t h e
"right" to d e t e r m i n e from which, if any, land it would withdraw. Moreover,
t h e t e r m s set for allowing a Palestinian Authority in t h e territories were
clearly defined to give Israel ultimate control and veto power over t h e
Authority a n d its institutions. T h e Israeli intent was to rid themselves of
responsibility for t h e occupied Palestinians (the d e m o g r a p h i c problem) b u t
47
to keep control over t h e land a n d r e s o u r c e s . O n c e t h e Palestinian Authority
SPRING 2005 23
THE PALESTINE-ISRAEL CONFLICT: A SHORT HISTORY
was established in t h e territories, t h e PLO, representing all Palestinians,

declined in its ability to advocate for t h e rights of all Palestinians, including
t h e diaspora refugees. Arafat remained as h e a d of t h e PLO, b u t in effect t h e
PLO was "collapsed" into t h e Authority.
T h e O s l o process led t o w o r s e n e d c o n d i t i o n s for t h e Palestinians.
Israelis worked diligently to assure t h a t a "solution" would n o t lead t o a
viable Palestinian state or t o any loss of control of t h e territories by Israel.
T h e symbols of sovereigntyfor example, p a s s p o r t issuance, stamps, etc.
w e r e allowed, b u t only w i t h i n t h e context of d e p e n d e n t autonomy. It is n o t
necessary h e r e to review t h e stages of t h e disintegration of Oslo; Sara Roy's
48
excellent "Oslo Autopsy" covers this w e l l .
U n d e r t h e present [July 2004] Israeli government, led by Prime Minister
Ariel Sharon, Israel is pursuing t h e preferred Sharon "solution" of progres
sive engineered emigration by imprisoning Palestinians b e h i n d an apartheid
wall aimed at producing conditions t h a t will i n d u c e Palestinians to leave over
time, Jordan being t h e obvious destination. T h e Likud always maintained
that "Jordan is Palestine," in any case. Sharon has destroyed Palestinian infra
structure a n d institutions in t h e Territories a n d has crippled Palestinian secu
rity forces. In his effort, h e has m a n a g e d to apply t h e label of terrorism to t h e
Palestinians, in place of legitimate Palestinian resistance to Israeli occupation
a n d colonialism a n d to d o it u n d e r t h e American umbrella of t h e "war o n
terrorism." T h e recent e n d o r s e m e n t of Sharon's plans b y President Bush a n d
t h e U.S. H o u s e of Representatives gives full public clarity to w h a t has b e e n
t h e implicit American position. H e n c e t h e "road m a p " for peace and t h e
unofficial "Geneva Initiative" (which w e r e b u t slight variations of Oslo) join
Oslo o n t h e j u n k h e a p of failed proposals. They d o so because they did n o t
call for t h e removal of t h e occupation a n d t h e recognition of t h e inalienable
rights of t h e refugees a n d also because their t e r m s implicitly sought to
reward Israeli colonialism by allowing for m o r e annexation of p r i m e land in
t h e West Bank in exchange for land u n e q u a l in quality.
All peace negotiations b e t w e e n Israel a n d t h e Palestinians have
foundered o n two issues: t h e establishment of a viable Palestinian state
(a collective right) and o n Palestinian refugees' right of r e t u r n to their h o m e s
a n d properties in w h a t b e c a m e Israel after 1948 (Palestinian individual right).
Statehood r e p r e s e n t s t h e collective right of Palestinians to self-determi
nation as e m b o d i e d in a n u m b e r of United N a t i o n s General Assembly
Resolutions: 181 (II) (1947); 2787 (1971); 2955 (XXVIII) (1972); a n d 3236
24 QUARTERLY REVIEW
(XXIX) (1974), as well as t h e U N Declaration of H u m a n Rights a n d t h e

F o u r t h G e n e v a Convention. Statehood in n o way vitiates t h e individual
right of refugees t o r e t u r n to their h o m e s a n d p r o p e r t i e s in post-1948 Israel.
In all t h e "peace" negotiations a n d initiatives, Israel s o u g h t to limit t h e
Palestinian collective right t o a n o n - c o n t i g u o u s area in t h e West Bank a n d
G a z a controlled by Israel politically a n d economically. Israel further s o u g h t
to fold Palestinian refugees' individual rights into t h e collective right
allegedly "offered" by Israel d u r i n g t h e Oslo process. T h a t is, Israel
a t t e m p t e d to get Palestinian leadership to sign o n t o a B a n t u s t a n "statelet,"
t o close t h e file o n refugee claims by accepting to a b s o r b refugees into t h e
"statelet," a n d to agree to minimal repatriation (basically non-child-bearing
refugees) to b e g r a n t e d as a n Israeli h u m a n i t a r i a n gesture. Given Sharon's
policies a n d t h e a p a r t h e i d wall, a two-state solution is n o longer possible.
T h e U n i t e d States has failed to b e an h o n e s t b r o k e r in this conflict. N e i t h e r
has it s u p p o r t e d t h e e s t a b l i s h m e n t of a viable Palestinian state n o r h a s it
e n c o u r a g e d Israel to accept legal responsibility for t h e creation of t h e
Palestinian refugees a n d all t h a t t h e latter entails u n d e r t h e relevant U N
resolutions, international refugee conventions, a n d international h u m a n i
tarian laws. Having expelled t h e majority of t h e refugees in 1948 to trans
form t h e d e m o g r a p h i c s a n d having c o n q u e r e d all of t h e land by J u n e 1967,
Israel has aggressively fought refugee r e t u r n a n d s h a r i n g t h e land of
Palestine w i t h Palestinians, In fact, Professor B e n n y Morris, w h o s e scholar
ship revealed in detail t h e e x t e n t of Zionist use of terror to expel
Palestinians, b e m o a n s t h e fact t h a t Ben-Gurion did n o t c o m p l e t e t h e
49
e t h n i c cleansing of Palestinians in t h e 1948 w a r .
In t h e end, however, Israel c a n n o t go o n forever using force to d e n y
Palestinians their rights a n d to destroy their lives in order t o m a i n t a i n a
Jewish state. Such an effort has already t a k e n a high moral toll o n Israeli
society a n d o n Palestinian lives a n d society. Sharing t h e land w i t h i n a polit
ical formula that g u a r a n t e e s t h e collective national a n d cultural rights of
b o t h p e o p l e s is t h e ultimate a n s w e r for a durable p e a c e .
Conclusion
Clearly, t h e political Zionists d r e w o n t h e rich mythical s y m b o l i s m of t h e
alleged ancient Israel, w h i c h t h e y c o m b i n e d w i t h a n e w forceful Jewish
identity, in order to p r o m o t e their goals in Palestine a n d have t h e m a p p e a r
as legitimate and inevitable. T h e majority of t h e Israelis, however, are
SPRING 2005 25
secular. In o r d e r n o t t o e x p o s e t h e contradiction, t h e Zionists never

p r o d u c e d a c o n s t i t u t i o n in w h i c h a n identity w o u l d usually b e proclaimed.
N o n e t h e l e s s , a n u m b e r of settler m o v e m e n t s , s u c h as Gush Emunim, p r e a c h
a biblical f u n d a m e n t a l i s m t h a t claims Palestine as a n c i e n t Israel. T h e y are
vocal, b u t a minority, n o n e t h e l e s s . Palestinians have basically b e e n secular
in their social a n d political life. However, w i t h t h e c o n t i n u o u s Israeli effort
t o destroy Palestinian secular resistance, b o t h a r m e d a n d nonviolent, t h e
Islamist resistance m o v e m e n t , w h i c h c a n reach p e o p l e t h r o u g h religious
institutions, has grown. This m o v e m e n t h a s unfortunately b e e n w e l c o m e d
by Sharon's g o v e r n m e n t b e c a u s e it provides t h e o p p o r t u n i t y to l u m p
H a m a s a n d Islamic Jihad w i t h t h e fringe "Islamic" terror n e t w o r k s oper
ating across b o r d e r s . T h e misguided a n d i m m o r a l u s e of suicide b o m b e r s
in t h e n a m e of a distorted Islam has b e e n particularly repulsive, even
t h o u g h such martyrs are c o n s i d e r e d by s o m e as o n e of t h e remaining
m e a n s t o resist Israeli aggression a n d occupation. T h e use of terror tactics
against civilians, as contrasted w i t h state o r cross-border terrorism, has
unfortunately b e e n p a r t a n d parcel of earlier anticolonial m o v e m e n t s of
resistance. Think, for example, of t h e Algerian resistance t o t h e French or
t h e M a u M a u resistance t o t h e British in Kenya. O n e m u s t ask w h a t level of
d e s p e r a t i o n is e x p e r i e n c e d to p r o d u c e this form of resistance.
Thus, o n t h e o n e h a n d , t h e r e is a small g r o u p claiming o w n e r s h i p of
Palestine t h r o u g h mythological biblical p r o p h e c y and a growing minority
t h a t invokes jihad t h r o u g h m a r t y r d o m to resist t h e o c c u p a t i o n of Palestine.
H a m a s has p r o p o s e d long-term ceasefire a g r e e m e n t s to Israel, only t o b e
rebuffed by Sharon's g o v e r n m e n t a n d t o have its spiritual a n d political lead
ership assassinated.
In spite of t h e religious veneer, however, t h e conflict b e t w e e n t h e
Israelis a n d Palestinians is a political conflict over land. T h e Zionists
s u c c e e d e d u p t o a p o i n t in transforming Palestine demographically a n d
territorially into a Jewish s t a t e in c o n t r o l of all of Palestine. T h e Palestinians
have resisted their dispossession a n d dispersal a n d seek t o exercise their
national collective a n d individual rights in their i n d i g e n o u s h o m e l a n d in
Palestine. T h e majority of t h e Palestinians still o n t h e land a n d in t h e dias
p o r a are willing t o share Palestine w i t h Israeli Jews o n a n equal basis b u t
n o t to b e excluded from their h o m e l a n d t o a c c o m m o d a t e a n exclusive
Jewish state. Law a n d morality a r g u e for a just solution.
26 QUARTERLY REVIEW
Elaine C. Hagopian is Professor Emerita of Sociology at Simmons College,

Boston, Massachusetts.
Endnotes
1. N u r Masalha, Expulsion of the Palestinians: The Concept of "Transfer" in Zionist
Political Thought, 1882-1948 (Washington, D.C., Institute of Palestine Studies,
1992).
2. Ibid., 14.
3. Benjamin Beit Hallahmi, Original Sins: Reflections on the History of Zionism and
Israel (London: Pluto Press, 1992), 46.
4. Ibid., 47.
5. Ibid., 47-48. See also Keith Whitelam, The Invention of Ancient Israel: The
Silencing of Palestinian History (London: Routledge, 1996).
6. Ibid., 72. See also Ze'ev Herzog, "The Holy Land, Archaeology, and the Bible:
Deconstructing the Walls of Jericho," Haaretz (Friday, 29 October 1999).
7. Q u o t e d in E m o r y C. Bogle, The Modern Middle East: From Imperialism to
Freedom, 1800-1958 (Upper Saddle River, NJ: Prentice Hall, 1996), 134.
8. For a map of the Sykes-Picot agreement and a discussion of it specifics, see
George Antonius, The Arab Awakening (New York: Capricorn Books edition,
1965; originally published in 1938), 243-75.
9. Article 22, section 4 is quoted in and analyzed by W.T. Mallison, Jr., "The
Balfour Declaration: A n Appraisal in I n t e r n a t i o n a l Law," in I b r a h i m Abu-
L u g h o d , ed., The Transformation of Palestine (Evanston, 111.: N o r t h w e s t e r n
University Press, 1971), 97.
10. This section draws heavily on t h e m e t i c u l o u s r e s e a r c h of H i s h a m H.
Ahmed, "Roots of Denial: American Stand on Palestinian Self-Determination
from the Balfour Declaration to World War Two," in Michael W. Suleiman, ed.,
U.S. Policy on Palestine from Wilson to Clinton (Normal, 111.: AAUG, 1995), 27-57.
11. Ibid., 35.
12. Ibid., 36.
13. Ibid., 41.
14. Ibid., 37. See also H a r r y N . H o w a r d , The King-Crane Commission: An
American Inquiry in the Middle East (Beirut: Khayats, 1963).
15. All of the proposed maps were assembled from Zionist sources and put out
in collected form by The Arab Women's Information Committee in their publi
cation, "From the Nile to the Euphrates," in The Facts about the Palestine Problem
SPRING 2005 27
(Beirut: 1968).
16. Bogle, The Modern Middle East, 142-43.
17. See Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist
Movement, and the Partition of Palestine (New York: Columbia University Press,
1988); a n d M a r y Wilson, King Abdullah, Britain and the Making of Jordan
(Cambridge: Cambridge University Press, 1990 reprint edition).
18. A major resource on this period is written by Sahar Huneidi, A Broken Trust:
Herbert Samuel, Zionism and the Palestinians (London: LB. Tauris, 2001).
19. Ibid, passim. See also my review of Huneida's b o o k in The Middle East
Journal 5 6 / 1 (Winter 2002): 175-76; and Trial and Error: The Autobiography of
Chaim Weizmann, First President of Israel (New York: Schocken Books, 1949).
20. Beit-Hallahmi, Original Sins, 105,104.
21. Mallison, "The Balfour Declaration," in Abu-Lughod, ed., Transformation, 97.
22. Barbara Kalkas, "The Revolt of 1936: A Chronicle of Events," in ibid., 237.
23. Ibid., 238.
24. Walid Khalidi, "Revisiting t h e U N G A Partition Resolution," in Journal of
Palestine Studies 2 7 / 1 (Autumn 1997): 6-7. Khalidi quotes Ben-Gurion from his
biographer, Shabatai Teveth, Ben-Gurion and the Palestinian Arabs: From Peace to
War (Oxford and N e w York: Oxford University Press, 1985).
25. Quoted from my review of Susan Silsby Boyle, Betrayal of Palestine: The Story
of George Antonius (Boulder: Westview Press, 2001) in Middle East Journal 5 5 / 3
(Summer 2001): 513.
26. Fred J. Khouri, The Arab-Israeli Dilemma (Syracuse: Syracuse University
Press, 1968), 26-27.
27. For a good discussion of this period, see ibid., 16-42.
28. Khalidi, "Revisiting the U N G A Partition Resolution," 8.
2 9 . For a d i s c u s s i o n of t h i s , s e e , M o r r i s E r n s t , "F.D.R.'s I n t e r n a t i o n a l
Immigration Plan for Jewish Refugees," in Walid Khalidi, ed., From Conquest to
Haven: Readings in Zionism and the Palestine Problem until 1948 (Beirut: The
Institute for Palestine Studies, 1971), 489-94; reprinted from Morris L. Ernst, So
Far So Good (New York: Harper & Brothers, 1948), 170-77.
30. Ibid., 492-93.
32. Ibid.. 17.
33. See t h e full text of U N G A 181 (II) of 29 N o v e m b e r 1947 in G e o r g e J.
Tomeh, ed., United Nations Resolutions on Palestine and the Arab-Israeli Conflict
1947-1974 (Beirut: Institute of Palestine Studies, 1975), 4-14; and ibid., 11-14.
28 QUARTERLY REVIEW
E L A I N E C, HAGOPIAN
34. Ibid., 16.

35. Lieutenant-Colonel Netanel Lorch, "Plan Dalet," in Khalidi, ed., From Haven
to Conquest, 755-60.
36. Simha Flapan, The Birth of Israel: Myths and Realities (New York: Pantheon
Books, 1987), 9.
37. See Salman Abu-Sitta, Palestine 1948:50 Years after at Nakba-Towns and Villages
Depopulated by the Zionist Invasion of 1948 (London: Palestine Return Center,
1998), a m a p showing the villages and towns, and other data. See also Walid
Khalidi, ed., All That Remains: The Palestinian Villages Occupied and Depopulated by
Israel in 1948 (Washington, D C : Institute for Palestine Studies, 1992).
38. Tomeh, ed., United Nations Resolutions, Paragraph 11, Resolution 194(111), 16.
39. Ibid.
40. Ibid., 18-20.
41. For an excellent discussion of the 1967 war, see N o r m a n Finkelstein, Image
and Reality of the Israel-Palestine Conflict (London and N e w York: Verso, 1995),
esp. 123-49.
42. Elaine C. Hagopian, "Palestinian Refugees: Victims of Zionist Ideology," in
M a u r i n e a n d Robert Tobin, eds., How Long, O Lord? Christian, Jewish, and
Muslim Voices from the Ground and Visions for the Future in Israel/Palestine
(Cambridge, MA: Cowley Publications, 2002), 39-40. Note: The ratio may now
be 4.5 Palestinians to every 5.5 Israeli Jews.
43. Sheila Ryan, "Plans to Regularize the Occupation," in Naseer H. Aruri, ed.,
Occupation: Israel over Palestine (Belmont, MA: AAUG, 1983), 339-75,
44. Sara Roy, The Gaza Strip: The Political Economy of De-Development, 2nd ed.
(Washington, D.C.: Institute for Palestine Studies, 2001).
45. Tomeh, ed., United Nations Resolutions, 143. U N S C 242 was unusual in the
sense that it did not refer back to extant resolutions on the conflict.
46. See t h e Special D o c u m e n t File o n "The Madrid Peace Conference," in
Journal of Palestine Studies 2 1 / 2 (Winter 1992): 117-49. T h e letter to Israel
appears on p. 120. Two key commitments made by Baker were these: "The U.S.
will not support the creation of an independent Palestinian state" [and] "Israel
holds its own interpretation of Security Council Resolution 242, alongside
other interpretations."
47. For a discussion of the Oslo fiasco, see Elaine C. Hagopian, "Is the Peace
Process a Process for Peace? A Retrospective Analysis of Oslo," in William W.
Haddad, eds., The June 1967 War after Three Decades (Washington, D . C : AAUG,
1999), 51-78.
SPRING 2005 29
48. Sara Roy, "Why Peace Failed-An Oslo A u t o p s y / in Current History 100/651
(8 January 2002); reprinted in Tobin, ed., How Long, O Lord?, 11-28. Countering
Barak's claims of a "generous offer" and that "there is n o Palestinian partner for
peace" are t h e following important articles: Robert Malley and Hussein Agha,
"Camp David: The Tragedy of Errors," in The New York Review of Books AS/13 (9
A u g u s t 2001) a n d Uri Avnery, "Irreversible M e n t a l Damage," in Palestine
Chronicle (22 J u n e 2 0 0 4 ) , a v a i l a b l e o n l i n e a t w w w . z m a g . o r g / c o n t e n t /
print article.cfm?itemID=5760&sectionID=22. In it Avnery notes, "This is the
c u l m i n a t i o n of a p r o c e s s t h a t b e g a n w i t h t h e r e t u r n of t h e t h e n P r i m e
Minister, Ehud Barak, from the 2000 C a m p David summit. After the failure of
that meeting, he coined the mantra that has since become the cornerstone of
t h e policy of successive Israeli governments: 'I have turned every stone o n t h e
way to p e a c e / I have offered the Palestinians more generous proposals t h a n
any of my predecessors/ The Palestinians have rejected all my offers/ Arafat
wants to throw us into the s e a / We have n o partner for peace.' This mantra is
based o n a series of lies that have b e e n exploded long ago. American eye
witnesses like Robert Malley, President Clinton's advisor at C a m p David, as
well as s o m e of t h e Israeli participants a n d international researchers have
published detailed reports that prove that Barak himself was responsible for
the failure at least as much as Arafatin fact, far more."
49. See Ari Shavit's interview with Benny Morris, entitled "Survival of t h e
Fittest," in Haaretz (9 January 2004).
30 QUARTERLY REVIEW
Reflections of a Recovered
Christian Zionist
BARRY E. BRYANT
I t is probably n o t a g o o d t h i n g t o begin an article like this w i t h an autobi

ographical confession. But h e r e it is anyway. I u s e d t o b e a D i s p e n s a t i o n -
alist. I realize n o w t h a t b e i n g o n e also m a d e m e a Christian Zionist.
N e i t h e r is t h e case any longer. T h e j o u r n e y from t h e r e to h e r e h a s led m e
from r e a d i n g Hal Lindsey to m e e t i n g Yasar Arafat w i t h a g r o u p from t h e
1
Sabeel C e n t e r as a w i t n e s s to n o n v i o l e n c e . T h e o u t c o m e of this j o u r n e y is
t h a t I can n o longer accept Christian Z i o n i s m as a theological option, any
m o r e t h a n I can accept acts of t e r r o r i s m as o n e . For w h a t e v e r it m a y b e
w o r t h , this is t h e s t o r y t h a t hopefully gives s o m e of t h e r e a s o n s w h y
Wesleyans a n d M e t h o d i s t s s h o u l d reject Christian Z i o n i s m . In t h e c o u r s e
of telling t h e story, I offer a critique of Christian Z i o n i s m a n d w h y it is
s u c h an obstacle to Middle East peace.
Left Behind
For anyone growing u p in t h e Holiness tradition in t h e South in t h e 1970s, it
was hard to avoid Dispensationalism. The theological orientation began inno
cently enough. It started with listening to preachers telling Revelation horror
stories a b o u t the "False Prophet," t h e "Antichrist," and t h e "mark of t h e Beast."
We were held spellbound and told about the seven-year Tribulation, t h e four
riders of t h e Apocalypse and their horses, along with t h e Seven Seals. Worse
yet, w e were told about h o w all this would contribute to the torture and d e a t h
of those w h o would be left behind after G o d "raptured" t h e church. We never
batted an eye w h e n we were told Christians would b e snatched shirtless right
o n into heaven. This was "Dispensationalism 101." It was t h e Bible. H e was a
preacher. It had to be true.
Of course, proclaiming t h e "last days" h a s b e e n a p a r t of p r e a c h i n g t h e
gospel since t h e Apostle Peter's s e r m o n at Pentecost. Evangelists have
b e e n using t h e parousia as a scythe for harvesting souls since t h e days of
Paul. But since D.L. Moody, p r e a c h e r s have u s e d Christ's r e t u r n t o m a k e
QUARTERLY REVIEW 31
V O L U M E 2 5 , N U M B E R I, S P R I N G 2 0 0 5
REFLECTIONS OF A RECOVERED CHRISTIAN ZIONIST
p e o p l e feel like s i n n e r s in t h e h a n d s of a n angry, apocalyptic G o d . It was a

t y p e of evangelism i n t e n d e d t o scare hell o u t of a n d Jesus into a p e r s o n .
T h e "good n e w s " was, all w e h a d t o d o in o r d e r to escape b o t h hell a n d all
t h e h o r r o r s of b e i n g left b e h i n d was to give o u r h e a r t s to Jesus. A n d I did.
It h a p p e n e d d u r i n g a y o u t h c a m p in t h e middle of a h u m i d , m o s q u i t o -
infested N o r t h Carolina s u m m e r , after a series of s e r m o n s o n t h e "end
times p r e a c h e d by s o m e o n e b r o u g h t in like a gospel gunslinger with t h e
sole aim of seeing us saved. With sweat b e a d i n g a n d veins bulging, h e asked
us all w h a t would h a p p e n if t h e church got raptured t h e r e a n d then. Would
w e b e ready? Would Jesus b e able to s n a t c h us t o heaven? W h a t would we
d o if w e w o k e u p o n e m o r n i n g t o find o u r families a n d friends gone, t a k e n
by Jesus into heaven as t h e church got raptured a n d w e got left behind?
At t h e e n d of t h e s e r m o n , a q u a r t e t of m y friends sang a Larry N o r m a n
song, "I Wish We'd All Been Ready." It described w h a t it w o u l d be like to b e
left behind. T h e r e would b e sword, famine, pestilence, disease, war, a n d
bread w o r t h its weight in gold. To t h e altar I went, w i t h d o z e n s of o t h e r s
w h o w e r e p r o b a b l y just as d e t e r m i n e d as I was n o t t o b e left behind. W h e n
I m a d e t h a t decision, I did n o t i n t e n d o n b e c o m i n g a Christian Zionist.
That was t h e n e x t step.
Scofield, Darby, and Dispensationalism

That a u t u m n I w e n t to a Bible s t u d y o n t h e "end times" a n d was told I
n e e d e d a Scofield Reference Bible to learn h o w to read t h e Bible properly. I
b o u g h t one, because I wanted to b e able to peer into t h e biblical "crystal ball"
of p r o p h e c y and see t h e future with m y o w n eyes. Scofield's Bible is largely
h o w Dispensationalism crept like k u d z u across t h e theological landscape of
t h e twentieth century. Its contribution to spreading Dispensationalism
t h r o u g h o u t America c a n n o t b e overestimated. First published in 1909, his
Bible established Scofield as t h e exegete par excellence of Dispensationalism.
But if Scofield was Dispensationalism's exegete, t h e n J.N. D a r b y was its
theologian. Scof ield's work was a n attempt to popularize to an American
audience t h e work of J.N. Darby, w h o has b e e n credited as being t h e founder
of Dispensationalism.
D a r b y was o r d a i n e d in 1825 in t h e C h u r c h of Ireland a n d eventually
b e c a m e t h e leader of t h e "exclusive" P l y m o u t h Brethren m o v e m e n t . N o t e d
for his early indefatigable w o r k trying to "evangelize" t h e Catholics, D a r b y
was convinced of at least t h r e e things. First, Catholics are n o t truly
32 QUARTERLY REVIEW
B A R R Y H. B R Y A N T
Christians a n d n e e d e d to b e converted to t h e "true" faith. Second, w h e n his

best efforts to reform t h e church failed, a frustrated D a r b y c o n c l u d e d that
it was t o o c o r r u p t for G o d to b e able to work t h r o u g h it. Third, D a r b y was
convinced t h a t G o d h a d personally revealed to h i m t h e divine plans for t h e
futurean apocalyptic way of seeing things t h a t h e would share w i t h t h e
world as Dispensationalism. Generally, Dispensationalism is a n elaborate,
detailed, a n d convoluted theology, p u t t o g e t h e r p i e c e m e a l by s o m e rather
creative theological m i n d s . At t h e risk of oversimplification, it c a n b e
r e d u c e d to five key p o i n t s .
First, t h e Bible is to b e t a k e n literally, especially w h e r e p r o p h e c y is
c o n c e r n e d . W i t h o u t this point, t h e entire system t h r e a t e n s to collapse. For
this reason, Dispensationalism shares w i t h F u n d a m e n t a l i s m t h e belief in
biblical literalism. But t h e two m o v e m e n t s are n o t to b e confused. N o t ail
F u n d a m e n t a l i s t s are Dispensationalists, b u t all Dispensationalists are
p r e t t y m u c h Fundamentalists. Both g r o u p s share a n aversion to any of t h e
disciplines of biblical criticism. There is n o n e e d to try to get to t h e original
m e a n i n g of a passage. Because of t h e literalism, a n y o n e w i t h t h e h e l p of a
g o o d c o n c o r d a n c e is able to "rightly divide t h e w o r d of truth," as Scofield
p u t it.
Divide is t h e operative word there. For t h e m o s t part, Dispensationalists
use a "cut-and-paste" m e t h o d of proof-texting rather t h a n careful sociolin-
guistic contextual analysis a n d exegesis of a passage. It a m o u n t s to biblical
vivisection, which results in m o r e disastrous c o n s e q u e n c e s t h a n m o s t of the
higher critical m e t h o d s used by scholars. T h e goal of m o s t biblical criticism
is exegesis. The general o u t c o m e of Dispensationalists* "rightly dividing t h e
w o r d of truth" is eisegesis.
F u r t h e r m o r e , there was also a strong emphasis o n one's private inter
pretation of Scripture, N i n e t e e n t h - c e n t u r y technology m e a n t that for t h e
first time in history t h e Bible could realistically b e c o m e t h e private, personal
p r o p e r t y of everyone in t h e United States. T h e Bible could easily b e placed
into a n y o p e n h a n d t h a t w a n t e d to hold o n e . T h e A m e r i c a n ideal of democ
racy m e a n t that w h e n t h e Bible did fall into h a n d s as personal property, o n e
person's individual reading a n d o p i n i o n was just as authoritative as any
other's. This inadvertently led to t h e privatization of Scripture a n d under
m i n i n g t h e need for scholarship.
T h e result was a blatant disregard for t h e history of t h e i n t e r p r e t a t i o n
of t h e Bible. For Dispensationalists, t h e past w o u l d n o t b e m u c h h e l p in
SPRING 2005 33
u n d e r s t a n d i n g Scripture since a great deal of p r o p h e c y was left o b s c u r e

a n d m i s u n d e r s t o o d until now, in o r d e r to p r e p a r e us for t h e e n d times.
Bible readers from t h e past did n o t have t h e key t o unlock t h e end-time
p r o p h e t i c mysteries. D a r b y did; a n d n o w w e do.
Second, t h e r e are t w o eternal c o v e n a n t s established by God, o n e for
Israel a n d o n e for t h e church. T h e old c o v e n a n t is n o t replaced by t h e
newIsrael always has b e e n and always will b e G o d ' s "chosen people."
G o d ' s c o v e n a n t w i t h A b r a h a m to bless h i m a n d grant h i m land is u n c o n d i
tional a n d irrevocable. Consequently, b o t h c o v e n a n t s exist side by side in
t h e eternal s c h e m e of things. It is G o d ' s desire t h a t t h e Jewish p e o p l e
r e t u r n to t h e land a n d o c c u p y Jerusalem as t h e u n d i v i d e d capital. O n e of
t h e objectives is to rebuild t h e Temple so t h a t ritual sacrifice may r e s u m e .
This distinction m a d e b e t w e e n t h e c h u r c h a n d Israel o n t h e basis of
2
c o v e n a n t is Darby's biggest c o n t r i b u t i o n t o Christian Z i o n i s m .
Third, according to Scofield, t h e s e covenants are worked o u t t h r o u g h
seven dispensations of history: I n n o c e n c e (Gen. 1:28); Conscience (Gen.
3:7); H u m a n G o v e r n m e n t (Gen. 8:15); Promise (Gen. 12:1); Law (Exod. 19:3);
3
C h u r c h (Acts 2:1); a n d K i n g d o m (Rev. 20:4). Each dispensation represents
s o m e t h i n g of a theological progress t h a t results in Israel replacing t h e
church before t h e t r i u m p h a n t return of Christ. A bit m o r e will b e said a b o u t
this below.
Fourth, t h e r e will b e a secret r a p t u r e of t h e church. Based o n a reading
of 1 Thess. 4:16-17, t h e Rapture m a y occur before, during, or after t h e
seven-year Tribulation, d e p e n d i n g o n h o w o n e "literally" interprets
prophecy. In t h e Rapture, Christ will c o m e quickly a n d quietly for t h e
church, "like a thief in t h e night." T h e n Christ will c o m e again later in glory
w i t h a t r u m p e t blast, a c c o m p a n i e d by t h e church. T h e only q u e s t i o n typi
cally left for discussion is w h e t h e r this r e t u r n c o m e s before or after t h e
millennial reign of Christ o n earth. Nearly all Dispensationalists hold t o a
premillennial view of t h e s e c o n d c o m i n g of Christ.
Finally, after t h e church has b e e n raptured, it will b e replaced by Israel to
face the Tribulation. It was this "replacement" theology that stirred t h e m o s t
controversy, even in Darby's day. T h e concept did a g o o d job in dividing the
Plymouth Brethren. To Darby, because t h e church was c o r r u p t and beyond
salvaging, it was part of just a n o t h e r dispensation to be overturned later. In
fact, his was a rather pessimistic theology that taught that t h e only thing
4
Christians could expect would b e to watch evil grow continually.
34 QUARTERLY REVIEW
B A R R Y E. B R Y A N T
It is for this r e a s o n t h a t Dispensationalists for a long time s h o w e d little

c o n c e r n for social or political issues. W h a t was t h e point? It was a kind of
fatalism in which G o d was s e e n as having p r e o r d a i n e d things to get only-
worse. This fatalism c h a n g e d o n l y w h e n Israel eventually w a s established
as a nation-state. T h e n Dispensationalists got involved w i t h social a n d
political issues that w o u l d directly aid Israel. In t h e end, this m i n d s e t
subverts any sense of justice. Injustice b e c o m e s a n accepted n o r m in a
deteriorating universe a n d in a world w h e r e Israel m u s t b e s u p p o r t e d at
all, even unjust, costs.
D a r b y a n d Scofield created a Dispensationalist way of r e a d i n g t h e
B i b l e - a h e r m e n e u t i c , if y o u will. While this h e r m e n e u t i c h a d b e e n a
Dispensationalist tool in evangelism, it would b e c o m e a w e a p o n in
Christian Zionism. All t h a t r e m a i n e d was to read Hal Lindsey in o r d e r to
learn a m e t h o d of h o w to read t h e n e w s p a p e r prophetically, w i t h t h e Bible
in o n e h a n d and t h e n e w s p a p e r in t h e other.
Christian Zionism
It was n o t long before s o m e o n e p u t a c o p y of Hal Lindsey's The Late Great
Planet Earth in m y h a n d . I read it w i t h great a m a z e m e n t , e n t h u s i a s m , and
vigor. At each Bible study, I j o i n e d in t h e endless a n d obsessive speculation
a b o u t G o g a n d Magog of Ezek. 38:2, w h e n Russia w o u l d invade Israel, or
w h o t h e Antichrist m i g h t be. T h e only h i n t as t o w h o t h a t m i g h t b e could
b e found in t h e m a t h e m a t i c a l c o n u n d r u m k n o w n as t h e "mark of t h e
Beast." With t h e right alphabet (English was preferred, of course; b u t
H e b r e w a n d Greek could also b e used) a n d t h e right a m o u n t of algebra,
666 could b e tweaked e n o u g h so t h a t t h e Beast could b e almost anyone.
T h e t h e o r i e s covered e v e r y o n e from J o h n F. K e n n e d y to t h e P o p e a n d
often reflected a p r o n o u n c e d anti-Catholic s e n t i m e n t . (Perhaps this
a c c o u n t s for the disregard of Christian c o m m u n i t i e s o n t h e West Bank
now. They are nearly all R o m a n Catholic or Orthodox.)
T h e speculation increased over time. There was speculation as to w h a t
t h e Beast's "mark" might look like. Suggestions ranged from t a t t o o s to bar
codes, even Social Security n u m b e r cards. We speculated w h e n t h e Rapture
m i g h t o c c u r a n d tried t o imagine t h e c h a o s created b y sidewalks full of
e m p t y clothes, careening cars, a n d crashing planes. Living in t h e middle of
t h e Cold War, with its c o n s t a n t threat of nuclear holocaust, w e speculated
a b o u t A r m a g e d d o n a lot a n d a b o u t h o w G o d w o u l d u s e "weapons of mass
SPRING 2005 35
REFLECTIONS O F A RECOVERED CHRISTIAN ZIONIST
destruction" to b r i n g sinners to their k n e e s before t h e Prince of Peace.

M o r e recently, Lindsey has speculated that, according to Rev. 16:13-14,
b l o o d will flow horse-bridle d e e p for t w o - h u n d r e d miles, from t h e Sea of
5
Galilee to Eilat. A n o t h e r Dispensationalist, T i m o t h y Dailey, disagrees
slightly w i t h Lindsey. Dailey speculates t h a t t h e passage actually describes
6
Tel Aviv b e i n g destroyed by Syrian-fired nuclear w a r h e a d s . To a genera
tion w h o h a d b e e n t a u g h t to hide u n d e r d e s k s in t h e e v e n t of nuclear
attack, t h e Rapture s o u n d e d like a g o o d deal a n d an easy escape. T h a n k
G o d we would n o t have to suffer all that. We w o u l d n o t b e left b e h i n d .
Two events served as watershed m o m e n t s for Dispensationalism. T h e
first was t h e creation of t h e State of Israel in 1948. F r o m t h a t point on,
"biblical Israel" was s y n o n y m o u s with "political Israel." This event has b e e n
s e e n as t h e final fulfillment of G o d ' s u n c o n d i t i o n a l covenant with A b r a h a m
in Gen. 12:3 to give h i m t h e land. According to Dispensationalist theology,
t h e Jews had to r e t u r n to t h e Promised Land a n d t h e n a t i o n of Israel had to
c o m e into existence before Christ could return. Based o n Christ's apoca
lyptic discourse in Matt. 24:1-15, Luke 21:5-36, a n d Mark 13:1-37, this event
started t h e c o u n t d o w n to Christ's return. It r e m a i n s a popular belief that
t h e generation t h a t witnessed t h e founding of t h e State of Israel would n o t
pass before Christ returns. I was t a u g h t that if w e w a n t e d Jesus to return, all
Bible-believing Christians h a d to assist t h e Jews in getting, keeping, a n d
defending t h e Promised Land. This led to t h e conviction t h a t Z i o n i s m was
essential to t h e Christian faith. Z i o n i s m a n d t h e State of Israel were inex
orably b o u n d to t h e Second C o m i n g of Christ. F u r t h e r m o r e , if we really
w a n t e d Jesus to return, t h e n Israel had to occupy all t h e territories of t h e
Holy Land. To desire o t h e r w i s e would b e anti-Semitic, even unchristian.
T h e s e c o n d w a t e r s h e d m o m e n t is t h e Six D a y War in 1967. The pre
emptive invasion by Israel of Palestinian territories clearly d e m o n s t r a t e d to
t h e Dispensationalist o b s e r v e r t h a t t h e Holy Land h a d to b e defended
against Satan a n d t h e "evil empires" of C o m m u n i s m (and now, since t h e
fall of C o m m u n i s m , Islam) at all costs, even war. For m a n y this was t h e
r e a s o n for America's "manifest destiny," It is t h e j o b of A m e r i c a n s t o
protect Israel. M a n y have argued t h a t G o d ' s w o r d s to A b r a h a m , "I will bless
t h o s e w h o bless you," is w h y A m e r i c a has b e e n blessed so m u c h . We have
blessed Israel a n d G o d has blessed us.
The ironic t h i n g is t h a t m o s t mainline d e n o m i n a t i o n s agreed w i t h t h e
international objections to t h e o c c u p a t i o n of t h e G a z a strip a n d t h e West
36 QUARTERLY REVIEW
Bank. A n example of h o w this c a m e a b o u t for U n i t e d M e t h o d i s t s c a n b e

s e e n in R h o n d a McCarty's article in this issue. Yet, in spite of resolution
after resolution by t h e U n i t e d N a t i o n s , Dispensationalists saw it as their
divine calling a n d p u r p o s e t o offer enthusiastic a n d unqualified s u p p o r t for
Israel. T h e y still s u p p o r t t h e illegal o c c u p a t i o n of t h e Palestinian territories,
All of t h e s e things are w h a t m a k e Dispensationalists m o r e Zionist a n d
m o r e militant t h a n m a n y Jews. It should b e o b v i o u s t h a t n o t all Zionists
are Jews. Histories of t h e Zionist m o v e m e n t have even suggested t h a t
Christians were Zionists before Jews were. Before M o s e s Hess, Leo Pinsker,
a n d A s h e r Ginsbergeven before T h e o d o r Herzland their vision of a
7
Zionist state, there w e r e D a r b y a n d Scofield, a m o n g o t h e r s .
But w h a t might n o t b e as easy to see at this p o i n t is t h a t n o t all Jews
are Zionists. There always has b e e n a significant (and n o w growing)
n u m b e r of Jews w h o d o n o t agree w i t h t h e principles of Z i o n i s m . T h e r e
have b e e n m a n y Jews w h o have o p p o s e d Z i o n i s m o n political a n d religious
8
g r o u n d s . This indicates quite clearly that it is possible to b e anti-Zionist
w i t h o u t b e i n g anti-Semitic.
Because of all this, I was taught that Palestinians were t h e e n e m i e s of
Israel and, consequently, t h e e n e m i e s of God. I was never told h o w t h e
Palestinians were dispossessed of their land, or that Israel would have never
9
c o m e into existence w i t h o u t t h e aid of Western colonialism. 1 was never told
that there is an ancient and significant Christian c o m m u n i t y o n t h e West
Bank, which does n o t u n d e r s t a n d American Christianity's s u p p o r t of t h e
g o v e r n m e n t that oppresses it. G a z a and t h e West Bank were s e e n as obsta
cles to Israel's occupying all t h e land promised to t h e m , a n d t h e c o m m u n i t i e s
thereeven t h e Christian communitieshave b e e n s e e n as expendable. The
Six D a y War and Israel's invasion of t h o s e territories were entirely justified, It
would b e Bible-believing Dispensationalist Christians a n d Israel against t h e
evil of t h e world (that is, until t h e church got raptured and t h e Jews were left
b e h i n d to face the wrath of the Antichrist alone. W h e n they did they would
either b e converted to Christianity or killed by t h e Antichrist).
By n o w it is p e r h a p s easy to see t h e attraction of this theology. N o
m a t t e r h o w bad things get, t h e r e is t h e assurance t h a t G o d is in control. All
t h e end-time suffering is n e c e s s a r y a n d painful p r e p a r a t i o n for t h e r e t u r n
of Christ. O n t h e o t h e r hand, t h e r e was a comfort t h a t t h e born-again
Christian would n o t b e left b e h i n d to suffer t h e w o r s t of t h e suffering
anyway. F u r t h e r m o r e , t h e r e was t h e s e n s e of having t h e p o w e r of "inside
SPRING 2005 37
knowledge," of b e i n g able to see a n d u n d e r s t a n d t h e future a n d e v e n

c u r r e n t events in a way t h a t t h e world could not. All of this a d d s u p to a
s e n s e of e m p o w e r m e n t t h a t enticed a major g r o u p of Christians to get off
10
t h e sidelines of history a n d into t h e g a m e . It e n a b l e d t h e m to use their
h a n d s to h e l p s h a p e history, instead of w r i n g i n g t h e m over its direction.
Dispensationalists could n o w assist Jesus in his t r i u m p h a n t return.
An Exodus from Christian Zionism

There is n o lack of theological r e a s o n s for rejecting Christian Zionism. But
it was b e c a u s e I was i n t r o d u c e d t o Wesleyan t h e o l o g y t h a t m y e x o d u s from
Dispensationalism a n d Christian Z i o n i s m began. I gradually learned w h a t
it m e a n s t o b e a M e t h o d i s t in theology. D u r i n g t h e process of m y D i s p e n s
ationalist rehab, this "Wesleyanization" d e m o n s t r a t e d quite simply t h a t it is
n o t possible t o b e a Wesleyan a n d a Dispensationalist at t h e s a m e time. It
was either Darby, Scofield, a n d Lindsey o r Wesley a n d t h e theologians w h o
follow in t h e Wesleyan a n d M e t h o d i s t tradition.
There are lots of reasons for m a k i n g such a choice. Ironically, n o n e of
t h e m could b e b a s e d o n Wesley's o w n eschatology. To b e honest, t h a t is o n e
of t h e m o s t confusing a n d m u d d l e d doctrines in Wesley's writings. It is diffi
cult even to k n o w w h e r e Wesley s t a n d s o n t h e millennium. Eschatology was
o n e of t h o s e things a b o u t which Wesley felt h e h a d to say s o m e t h i n g
because it is referred t o in t h e Bible. But his attention was m o r e focused o n
here a n d nowon t h e issues of evangelism and reaching o u t to t h e poor.
Consequently, h e did n o t give m u c h attention or t h o u g h t to t h e "last
things." H e had little to say a b o u t such matters, a n d w h a t h e did say h e
largely b o r r o w e d from J o h a n n Albrecht Bengel, t h e G e r m a n Lutheran
theologian a n d Bible scholar. It is m o r e w h a t Wesley had to say a b o u t t h e
u s e of Scripture, grace, covenant, a n d t h e image of G o d that dismantled t h e
five pillars of Dispensationalism for m e .
At t h e s a m e time, o n e d o e s n o t h a v e t o b e a Wesleyan t o critique a n d
reject Christian Zionism. There have b e e n several theologians w h o have
offered s t r o n g a n d valid r e a s o n s for rejecting D i s p e n s a t i o n a l i s m a n d
Christian Z i o n i s m . But I d o t h i n k t h a t t h e r e c a n n o t b e t w o theologies m o r e
incompatible t h a n D i s p e n s a t i o n a l i s m a n d Wesleyan theology. I cite just a
few reasons.
The first is t h e u n d e r s t a n d i n g a n d role of Scripture. D i s p e n s a t i o n a l
r e h a b begins w i t h a c h a n g e in a t t i t u d e toward Scripture. Dispensationalists
38 QUARTERLY REVIEW
BARRY E . B R Y A N T
insist o n biblical literalism, except for t h e p a r t s t h a t are critical of wealth

a n d t h e p a r t s a b o u t t h e rich going t h r o u g h t h e eye of camel. N e i t h e r are
t h e p r o p h e t i c calls to justice a n d mercy t a k e n v e r y literally. W h e n it c o m e s
t o t h e s e topics, t h e r e s e e m s to b e a s u d d e n fondness for t h e symbolic and
m e t a p h o r i c a l or a preference for ignoring t h e m all together. All this
suggests s o m e t h i n g of a c a n o n w i t h i n t h e c a n o n for Dispensationalists.
There s e e m s to be a preference of Ezekiel over A m o s a n d Revelation over
t h e S e r m o n o n t h e M o u n t . It is t h e eschatological over t h e ethical.
Regardless of w h a t o n e m a k e s of t h e so-called Wesleyan "quadrilateral,"
t h e theological m e t h o d set forth in t h e U n i t e d M e t h o d i s t Book of Discipline
suggests a use of tradition (along w i t h r e a s o n a n d experience) w h e n
11
Scripture is r e a d . The typical Dispensationalist r e a d i n g of Scripture totally
disregards t h e traditions relating to a passage or t h e history of its interpre
tation a n d exegesis. T h e voices of suffering from t h e p a s t are m u t e d as they
try to s p e a k to t h e c h u r c h of today. For example, w h e n read in its historical
context, t h e Book of Revelation is a b o u t t h e integrity of Christian w o r s h i p
in t h e face of an oppressive empire. T h e cries of t h e saints a r o u n d t h e
t h r o n e of G o d b e c o m e cries for justice in t h e face of w i c k e d n e s s a n d
oppression. Theirs are cries in t h e face of t h e evils of empire. O n e t h i n g
t h a t tradition d o e s is to keep us listening to voices in t h e past.
Beyond t h e u s e of tradition o n e could also t u r n to Wesley's u n d e r
s t a n d i n g of "searching t h e Scriptures." This consisted of reading, medi
tating on, a n d h e a r i n g G o d ' s word. It recognizes t h e value of r e a d i n g a n d
meditating o n t h e Bible a n d its devotional use in a Christian's life. But
"hearing" t h e Bible is a way of b r i n g i n g o u r reading a n d m e d i t a t i o n back
w i t h i n t h e community. H e a r i n g m e a n s that o n e p e r s o n is r e a d i n g a n d
a n o t h e r is listening. H e a r i n g a n d reading are acts of c o m m u n i t y . Thus,
Bible s t u d y is not c o m p l e t e until this c o m m u n a l event occurs. It is a
r e m i n d e r t h a t personal p r o n o u n s regarding t h e Bible m u s t b e u s e d care
fully. We should n o t speak of "my" Bible as m u c h as w e s p e a k of "our"
Bible. It is as m u c h t h e Palestinian's Bible as it is t h e American's. We simply
c a n n o t afford to read it w i t h o u t t h e m . In fact, w e n e e d to h e a r t h e
Palestinians read to u s from t h e Bible m o r e often. O n e t h i n g t h a t searching
t h e Scriptures d o e s is t h a t it k e e p s us listening t o voices in t h e present.
W h e n Scripture is h e a r d in this way, a different way of looking at t h e
p r o p h e t s emerges. Dispensationalist t h o u g h t sees p r o p h e c y as gazing into
a fixed future sealed by t h e c o v e n a n t s of G o d . T h e m e a n i n g of m o s t
SPRING 2005 39
p r o p h e c y has b e e n kept o b s c u r e d until t h e e n d time. N o w we have b e e n

given t h e key to unlock t h e t r u e m e a n i n g of prophecy. Finally, t h a n k s t o
Darby's insights, we c a n foretell t h e future by "rightly dividing t h e w o r d of
truth." T h e r e is a significant G n o s t i c e l e m e n t h e r e t h a t s h o u l d m a k e a
s t u d e n t of c h u r c h history m o r e t h a n a bit n e r v o u s . T h e reliance u p o n
"secret knowledge" r e n d e r s t h e voice a n d e x p e r i e n c e of t h e early perse
cuted c h u r c h useless. D i s p e n s a t i o n a l i s m ultimately t u r n s t h e p r o p h e t s into
a version of "Gnostic gospel." T h e e n d result is virtually t h e s a m e as it was
for Gnosticism in t h e early church: a cosmic dualism of g o o d a n d evil a n d
of us versus t h e m .
This use of p r o p h e c y d o e s m o r e t o silence t h e g e n u i n e p r o p h e t i c voice
t h a n a n y t h i n g else. It has often b e e n p o i n t e d o u t t h a t p r o p h e c y is n o t "fore
telling" t h e future as m u c h as it is "forth-telling" t h e Word of G o d . P r o p h e c y
is "truth-telling." T h e ironic t h i n g a b o u t a Christian Z i o n i s t h e r m e n e u t i c
w h e r e p r o p h e c y is c o n c e r n e d is t h a t it e n d s u p o p p r e s s i n g t h e very o n e s
w h o m t h e w o r d of p r o p h e c y is i n t e n d e d t o liberate.
There is o n e m o r e e l e m e n t to this "Wesleyanization" t h a t makes holding
any Dispensationalist t h o u g h t impossible, namely, t h e d o c t r i n e of grace.
After reading t h e literature of Dispensationalism, o n e gets t h e sense t h a t
grace and g o o d n e s s are for t h e elect only. T h e r e is simply n o sense of G o d ' s
universal, all-encompassing love a n d prevenient grace. T h e w h o l e Dispen
sationalist idea of election a n d c o v e n a n t suggests t h a t only t h e elect have
grace. Everyone else is left o u t in t h e apocalyptic cold a n d b e c o m e dispens
able creatures in order t o b r i n g a b o u t G o d ' s ultimate eschatological
p u r p o s e s . To use an a r g u m e n t t h a t Wesley used against t h e Calvinists of his
12
day, this m a k e s G o d t h e a u t h o r of evil. Moreover, history is n o t h i n g m o r e
t h a n a prearranged p u p p e t show. Consequently, Dispensationalist t h o u g h t
paints creation in dualistic ways of g o o d a n d ever-increasing evil.
Because of this u n d e r s t a n d i n g of grace t h e r e is a lack of acknowledg
m e n t of t h e image of G o d in all p e r s o n s . Every p e r s o n has b e e n created in
t h e image of G o d . T h e sacred w o r t h a n d divine character of e a c h p e r s o n is
ignored w h e n o t h e r s are s e e n as t h e evil enemy. D i s p e n s a t i o n s a d u m b r a t e
grace and c o v e n a n t overshadows t h e image of G o d . R a t h e r t h a n viewed as
a universal h u m a n right r o o t e d in t h e theological c o n c e p t of t h e image of
G o d , justice is s o m e t h i n g for t h e elect, gained at t h e e x p e n s e of others.
Dispensationalism is n o t a use of t h e Bible b u t an abuse of it. It is n o t a
doctrine of working o u t G o d ' s eschatological p u r p o s e s t h r o u g h grace a n d
40 QUARTERLY REVIEW
justice b u t t h e perversion of t h e s e p u r p o s e s . O n c e t h e pillars of Dispensa

tionalism are destroyed, t h e h o u s e tumbles, A n d o n c e t h e Dispensationalist
h o u s e has collapsed, w h a t possible reasons could t h e r e b e for s u p p o r t i n g
Christian Zionism? They surely c a n n o t be biblical, so t h e y m u s t b e political,
O n c e Christian Z i o n i s m b e c o m e s a political issue, it m u s t b e weighed in t h e
scales of prophetic justice a n d t h e ethic of t h e k i n g d o m of G o d t h a t Jesus
s o u g h t to establish. W h e n weighed o n t h o s e scales, it will b e found lacking,
for it has b e c o m e a tool in oppressing t h e poor.
I a b a n d o n e d the Dispensationalist p o i n t of view a n d joined t h e ranks of
t h e theologically "enlightened" a n d t h u s t h e rehabilitation of m y eschatology
began. Admittedly, I have laughed and scoffed at their notions. I saw it as
cartoon theology, caricatures of covenant theology filtered t h r o u g h creative
and apocalyptic minds, misguided and misinformed as t h e y were. It was just
bad eschatology. But since then, Hal Lindsey has written n i n e t e e n m o r e
b o o k s and (depending o n w h o is doing t h e counting) has sold s o m e w h e r e
b e t w e e n 15 and 20 million copies of The Late Great Planet Earth, t h e sacred
text of Dispensationalists. Since then, Jenkins and LaHaye have sold in
excess of 50 million copies of b o o k s in t h e Left Behind series; Pat Robertson,
Jack Van Impe, J o h n Hagee, and t h e like have started broadcasting their
messages globally; Christian Zionists have b e e n extremely active in lobbying
Congress for s u p p o r t of Israel a n d a great deal of American foreign policy
has b e e n developed w i t h Z i o n i s m in mind. Since then, we have s e e n
American foreign policy influenced by conservative Christian Zionists and
Palestinians denied their basic h u m a n rights. Dispensationalism is clearly n o
longer a marginal, obscure theology. It has b e c o m e a significant part of
American culture, a h u g e influence on American foreign policy, and a n
alarming o p p o n e n t to peace in t h e Middle East.
There was a time w h e n Dispensationalist t h o u g h t s e e m e d to b e
n o t h i n g m o r e t h a n a theological gadget in an evangelist's b a g of tools. But
it has b e c o m e m u c h m o r e t h a n that. At t h e h e a r t of Dispensationalism,
a n d constituting its theological lynchpin, is Christian Zionism.
I rather suspect that there are lots of people sitting in Methodist pews
w h o have a story similar to mine. They b o u g h t into Dispensationalism
because of t h e eschatological intrigue. D u r i n g their migration to M e t h o d i s m
t h e y may have brought Dispensationalism and Christian Z i o n i s m with them.
There are perhaps others w h o have b e e n lured into t h e mindset as a result of
t h e "Left Behind" p h e n o m e n o n . But m a n y have taken their seats in a
SPRING 2005 41
Methodist p e w w i t h o u t going t h r o u g h Dispensationalist rehab.

It n e e d s to b e said that not all Christian Zionists are Dispensation
alists. M a n y of t h e laity may discover M e t h o d i s t clergy w h o are Christian
Zionists w i t h o u t t h e Dispensationalist eschatology. They are often Christian
Zionists for w h a t they perceive as political reasons. It is difficult to voice
s u p p o r t for t h e Palestinians w i t h o u t being accused of anti-Semitism.
Consequently, Christian Zionism n e e d s to b e approached from two perspec
tives. First, o n e m u s t dismantle t h e Dispensationalist theology and replace it
with a biblically s o u n d eschatology. Second, o n e m u s t approach Christian
Zionism as an issue not of eschatology b u t of peace a n d justice. To recast
Christian Z i o n i s m as a peace-and-justice issue is not t o b e anti-Semitic. It is
not to d e n y Israel its right to exist. It is to say that Palestinians have b e e n
created in t h e image of G o d and should b e treated as such.
W h a t I have c o m e slowly to realize over t h e years is t h a t there is a
perversity to t h e logic of Dispensationalism. M i n d you, it is o n e thing to use
end-time scenarios to scare kids into c o m i n g to Jesus d u r i n g s u m m e r y o u t h
camp. It is quite a n o t h e r thing t o use t h e s a m e theology to d e n y an entire
g r o u p of people their basic h u m a n rights. It is o n e t h i n g to long for t h e
return of Christ and a n o t h e r to argue that in order for t h e Prince of Peace t o
r e t u r n we m u s t e x p e r i e n c e A r m a g e d d o n , t h e m o t h e r of all wars. It is o n e
t h i n g to say Israel has t h e right to exist. It is quite a n o t h e r t h i n g to say t h a t
in order for Israel to exist Palestinians m u s t b e d e n i e d their right to exist. It
is o n e thing to speculate a b o u t t h e paroiisia and a n o t h e r t h i n g entirely to
say that, as a c o n s e q u e n c e , millions of Dispensationalist Christians should
feel n o motive or incentive for peace in t h e Middle East. After all, according
to t h e logic of Dispensationalism, p e a c e p o s t p o n e s t h e r e t u r n of Jesus.
Moreover, t h e o n e g r o u p that s e e m s to b e t h e strongest ally to Israel holds a
theology t h a t maintains all Jews will either convert to Christianity or b e
killed by the Antichrist, Thus, while appearing to be pro-Israel on this side of the
Rapture, Christian Zionism amounts to apocalyptic anti-Semitism.
W h e t h e r we believe that the Dispensationalist interpretation of prophecy
will b e fulfilled is n o longer t h e point. Rather, t h e point is that Dispensation
alism n o w has the power to b e c o m e a self-fulfilling prophecy. That is n o
longer a laughing mattermere cartoon theologybut a frightening apoca
lyptic vision taken seriously by millions of Christians around t h e world.
But t h e r e is a just a n d biblical alternative to all this. It is called t h e
k i n g d o m of G o d .
42 QUARTERLY REVIEW

Endnotes
1. For more about the Sabeel Center, see http://www.sabeel.org, For a state
m e n t from the conference, see http://www.sabeel,org/documents
/5thConfStatementfinal.htm.
2. Stephen Sizer, "Christian Zionism: Historical Roots, Theological Basis and
Political Consequences." F o u n d online at http://www.christchurch-virgini-
awater.co.uk/articles/czarticles.htm. Sizer has d o n e a c o m m e n d a b l e job of
tracing t h e history a n d d e v e l o p m e n t of D i s p e n s a t i o n a l i s m a n d Christian
Zionism.
3. C. I. Scofield, The Scofield Reference Bible (New York: Oxford University Press,
1917), 5.
4. J. N . Darby, "Progress of Evil on t h e Earth," The Collected Writings of J.N,
Darby (Winschoten, Netherlands: H.L. Heijkoop, 1971), 2:103.
5. Hal Lindsey, The Final Battle (Palos Verdes, CA: Western Front, 1995), 250-52.
This book and Dailey's work were brought to my attention by Stephen Sizer at
the Sabeel Conference on Christian Zionism, Jerusalem, April 2004.
6. Timothy J. Dailey, The Gathering Storm (New York: Chosen Books, 1992), 245.
7. For what is still a classic treatment of the history of Zionism, see Walter
Laqueur, A History of Zionism (New York: MJF Books, 1972).
8. For a good online list of Jews in support of Palestine, see http://www.muha-
=i
iabah.com/palestine.php?page 8#jews.
9. For a good summary of this issue see, Rosemary Radford Ruether, H e r m a n
J. Ruether, The Wrath of Jonah: The Crisis of Religious Nationalism in the Israeli-
Palestinian Conflict (Minneapolis: Fortress, 2002), xxi.
10. T i m o t h y P, Weber, On the Road to Armageddon (Grand R a p i d s : Baker
Academic, 2004), 15. Weber makes this point in w h a t is a good b u t largely
uncritical historical summary of how the movement empowered itself.
11. The Book of Discipline of The United Methodist Church-2004 (Nashville: The
United Methodist Publishing House, 2004), 1(104.
12. John Wesley, "A Dialogue Between a Predestinarian and His Friend," in The
Works of John Wesley, ed. by Thomas Jackson, 3rd. ed. (Grand Rapids, MI: Baker,
1978), 10:260-66.
SPRING 2005 43
United Methodists and the Israeli-
Palestinian Situation
RHONDA MCCARTY
A s I was p r e p a r i n g to write this article in late s p r i n g of 2 0 0 4 , 1 was p a r t

of a n interesting email exchange b e t w e e n a United M e t h o d i s t
layperson a n d a Peace with Justice coordinator in Texas. T h e Peace w i t h
Justice coordinator had forwarded an email from United M e t h o d i s t mission
aries in B e t h l e h e m t o h e r email list. T h e r e s p o n s e , w h i c h w a s copied t o all of
t h e original recipients, was a n overtly hostile objection to t h e missionaries'
letter. Specifically, t h e p e r s o n objecting insisted t h a t emails of this n a t u r e
should n o t b e distributed "in t h e n a m e of T h e United M e t h o d i s t Church."
After rereading t h e original piece, I could find n o t h i n g t h a t ran c o u n t e r to
t h e official position of t h e church. It recognized t h e rights of b o t h Israelis
a n d Palestinians to exist. It b l a m e d b o t h terrorism and militarism, It offered
specific details a b o u t t h e h u m a n rights violations in Israel a n d Palestine. It
offered specific suggestions a b o u t h o w to h e l p t h a t w e r e consistent w i t h t h e
1
calls to action found in United M e t h o d i s t resolutions.
I decided to r e s p o n d t o this m a n . I found t h a t h e h a d b e e n raised in
T h e United M e t h o d i s t C h u r c h , was q u i t e active, and, in fact, h a d his o w n
c o p y of t h e 2000 Book of Resolutions. We agreed t h a t only t h e G e n e r a l
Conference h a s t h e a u t h o r i t y to s p e a k officially for T h e United M e t h o d i s t
Church. Yet h e w a s completely u n a w a r e t h a t t h e C o n f e r e n c e h a d i n d e e d
s p o k e n for q u i t e s o m e t i m e o n t h e Israeli-Palestinian issue. After taking t h e
t i m e to read t h e p e r t i n e n t resolutions, h e apologized t o all involved,
agreeing t h a t t h e U n i t e d M e t h o d i s t Peace w i t h Justice c o o r d i n a t o r a n d t h e
United M e t h o d i s t missionaries h a d all acted appropriately a n d consistently
in t e r m s of t h e G e n e r a l Conference resolutions. H e e x p r e s s e d sincere grat
i t u d e for t h e information.
I couldn't help b u t feel t h a t United Methodists, particularly t h o s e of us
w h o are committed to educating a b o u t this issue, had failed this man, a n d
w h o knows h o w m a n y others like him. It is o n e thing w h e n a United
Methodist h a s heard an a r g u m e n t for t h e church's position o n an issue a n d
44 QUARTERLY REVIEW
R H O N D A McCARTV
disagrees. It is quite a n o t h e r w h e n there is n o awareness of it at all a n d there

fore n o o p p o r t u n i t y even to consider h o w h e or she m a y wish to respond.
My p u r p o s e in this article is twofold. First, I provide a critical analysis
a n d interpretation of t h e resolutions and t h e parts of t h e Social Principles
that apply to t h e Israeli-Palestinian conflict and Middle East peace. Second,
I examine h o w t h e official position of t h e church in respect to this conflict
might help United Methodists deal with issues of peace a n d justice. T h e
above anecdote and countless similar episodes expose a h u g e gap b e t w e e n
t h e existence of d e n o m i n a t i o n a l resolutions a n d t h e understanding, atti
tudes, and actions of United M e t h o d i s t clergy a n d laity, If we are truly to
d e t e r m i n e h o w United Methodists deal with these issues, w e m u s t look
b e y o n d t h e General Conference, t h e boards and agencies, a n d t h e episco
pacy a n d into our annual conferences and t h e pulpits a n d pews of our local
churches. Is it really e n o u g h simply to have Social Principles and resolutions?
If t h e y are of s o u n d rationale, consistent w i t h Christian theology and United
M e t h o d i s t doctrine, w o r t h y of being s u p p o r t e d by o u r General Conference
delegates, bishops, a n d missionaries, then, at t h e very least, every United
M e t h o d i s t should have t h e o p p o r t u n i t y to h e a r these positions a n d evaluate
t h e m for themselves. If this is n o t happening, t h e n we n e e d to find o u t w h y
a n d d e t e r m i n e h o w to overcome whatever barriers exist.
The Social Principles

The Social Principles are a prayerful and thoughtful effort on the part of the
General Conference to speak to the human issues in the contemporary world
from a sound biblical and theological foundation as historically demonstrated
in United Methodist traditions. They are intended to be instructive and persua
sive in the best of the prophetic spirit. The Social Principles are a call to all
members of The United Methodist Church to a prayerful, studied dialogue of
2
faith and practice.
As U n i t e d Methodists, w e d o n o t dictate social principles t o o u r

m e m b e r s h i p . Rather, t h e "prayerful a n d thoughtful effort" of t h o s e w h o
w r o t e t h e m are s u b m i t t e d to us to consider, refine, a n d apply t h r o u g h
"prayerful, studied dialogue of faith a n d practice." T h e i n h e r e n t genius of
this process~"to b e instructive a n d persuasive in t h e p r o p h e t i c spirit"can
h a p p e n only if s o m e effort is applied toward instruction a n d persuasion.
In dealing with t h e Israeli-Palestinian issue, as with others, we rely some-
SPRING 2005 45
U N I T E D METHODISTS A N D T H E ISRAELI-PALESTINIAN SITUATION
w h a t o n t h e teaching role of t h e episcopacy. While bishops are not allowed

to vote at General Conference, t h e y are responsible for transmitting doctrine
t o t h e b r o a d e r church. While n o t authoritative in themselves, episcopal state
ments, w h e n m e a s u r e d against General Conference decisions, may be deter
3
m i n e d to b e consistent with t h e authoritative teachings of t h e church.
Several p e r t i n e n t s t a t e m e n t s have b e e n m a d e b o t h by individual
b i s h o p s a n d by t h e Council of Bishops. O u t g o i n g Council President
William O d e n led t h e Council to a bold s t a t e m e n t in 2001 after partici
pating in a delegation of U.S. church leaders to Palestine in D e c e m b e r
2000. T h e d o c u m e n t reiterated t h e resolutions of t h e 2000 General
4
Conference a n d cited If 164 of t h e Social Principles as its b a s e . It applied
t h o s e teachings t o w h a t t h e delegation h a d w i t n e s s e d in t h e O c c u p i e d
Territories. It t h e n called u p o n t h e United States a n d t h e Israeli and
Palestinian leadership t o take action consistent w i t h t h a t teaching. Perhaps
even m o r e i m p o r t a n t was a call to all U n i t e d M e t h o d i s t s t o b e c o m e
5
e d u c a t e d a n d to w o r k toward d e e p e r u n d e r s t a n d i n g of t h e issues.
The Resolutions
In regard to t h e issue of Middle East peace, t h e Social Principles offer a
s o u n d framework for t h e m o r e specific resolutions. T h o s e w h o petition t h e
G e n e r a l C o n f e r e n c e for resolutions o n p e a c e a n d justice issues are d o i n g
so w i t h t h e p r e s u m p t i o n t h a t t h e church's a t t i t u d e s a n d actions are t o b e
b a s e d o n t h e Social Principles.
Resolutions o n p e a c e a n d t h e Middle East first a p p e a r e d in t h e 1P68
Book of Resolutions. In t h e s a m e year t h a t t h e c h u r c h a d d r e s s e d U.S. policy
in Vietnam, racial equality, t h e cause of Christian unity, t h e u r b a n crisis,
anti-Semitism, a n d M a r t i n L u t h e r King, Jr.'s p h i l o s o p h y of nonviolence, it
also took o n p e a c e a n d t h e Middle East. T h e petition o n T h e United
M e t h o d i s t C h u r c h a n d Peace focused o n t h e u n i q u e role of t h e church "as
a n i n s t r u m e n t of peace." T h e petition recognized t h a t "no n a t i o n is ulti
mately sovereign," t h a t indiscriminate use of w e a p o n s could n o t b e morally
justified, t h a t self-determination was a reasonable expectation of all
peoples, a n d t h a t t h e U n i t e d N a t i o n s was a n institution w o r t h y of t h e
church's s u p p o r t . It also c o n d e m n e d war as a m e a n s of solving interna
6
tional d i s p u t e s . Given t h e historical context, e a c h o n e of t h e s e s t a t e m e n t s
could b e applied directly to o u r r e s p o n s e t o t h e Israeli o c c u p a t i o n of t h e
West Bank a n d G a z a Strip following t h e 1967 war, b u t Israel a n d Palestine
46 QUARTERLY REVIEW
R H O N D A McCARTY
w e r e n o t n a m e d specifically. T h e resolution was approved. T h u s t h e foun

d a t i o n was laid for specific resolutions t o follow.
T h e petition for a resolution o n "the Middle East" was n o t approved
t h a t year b u t was included in t h e Book of Resolutions as a s t u d y d o c u m e n t .
It begins b y objecting to w h a t r e m a i n s t h e crux of this conflict t o today.
We cannot condone either threatened aggression or territorial expansion by

armed force. We believe that boundaries of the states of the Middle East
should now be determined by negotiations with a concern for justice, security,
and the future peace of the area; and the integrity of these boundaries should
7
be assured by international protection.
It recognized t h e reality of t h e State of Israel b u t called for a just solu

tion for t h e Palestinian refugees caused b y t h e creation of t h e state. It
suggested several possible m e a n s , o n e of w h i c h was t o r e t u r n t h e refugees
to their h o m e s inside Israel. T h e Board of Missions was e n c o u r a g e d t o seek
o u t ways in w h i c h U n i t e d M e t h o d i s t s could give a n d serve. D i a l o g u e
b e t w e e n Christians, Jews, a n d Muslims was p r o p o s e d in a belief t h a t t h e
8
m u t u a l c o n c e r n s of t h e faithful w o u l d lead t o reconciliation.
By 1972, t h e suggestion for dialogue h a d gained e n o u g h s u p p o r t t o b e
a p p r o v e d as a separate resolution, b u t w i t h o n e glaring omission: Muslims
w e r e n o t m e n t i o n e d . T h e resolution, entitled "Dialogue b e t w e e n Jews a n d
Christians," expressed o u r gratitude for o u r Jewish heritage, referring
a m b i g u o u s l y to "the heritage a n d h o p e of a n Israel in t h e c o n t e x t of w h i c h
Jesus labored." Christians w e r e r e m i n d e d of o u r "implicit a n d explicit
9
responsibility for t h e . . . organized e x t e r m i n a t i o n of Jews . . ."
That s a m e year, 1972, a petition was also s u b m i t t e d entitled "Israeli-
Palestinian Struggle." It b e g a n w i t h a reassertion t h a t J e w i s h / C h r i s t i a n /
M u s l i m dialogue was n e c e s s a r y for moving toward p e a c e in t h e Middle
East. The petition affirmed t h a t s o m e m e a s u r e of justice for Palestinian
refugees was essential. However, t h e petition was heavy w i t h guilt-laden
s e n t i m e n t that, d u e t o t h e Holocaust, w e c a n n o t b e g i n t o f a t h o m t h e n e e d
t h a t Israelis feel for security. T h e o n l y action r e q u e s t e d , therefore, w a s for
all U n i t e d M e t h o d i s t s to t r y to u n d e r s t a n d t h e conflict a n d w o r k toward a
solution utilizing n o n m i l i t a r y m e a n s , w h i c h w o u l d allow Muslims,
10
Christians, a n d Jews t o coexist in t h e Holy L a n d . T h e resolution was n o t
a d o p t e d b u t included as a s t u d y d o c u m e n t .
SPRING 2005 47
T h e shift in t h e petitions d u r i n g this four-year p e r i o d is disturbing.

United M e t h o d i s t s b e g a n by talking a b o u t dialogue b e t w e e n Christians,
Jews, a n d Muslims a n d a b o u t specific p r o b l e m s w i t h Israel's c o n t i n u i n g
o c c u p a t i o n of Palestinian territory. Within four years, w e m a n a g e d t o
exclude Muslims from t h e dialogue a n d dilute t h e t r e a t m e n t of t h e Israeli-
Palestinian struggle to a n expression of s y m p a t h y for refugees a n d
H o l o c a u s t survivors. C o m p a s s i o n is w i t h o u t a d o u b t a necessary c o m p o
n e n t of t h e church's r e s p o n s e to situations of injustice. But sympathy, a n d
m o r e importantly, guilt are c o u n t e r p r o d u c t i v e . Professor a n d Rabbi Marc
Ellis, director of t h e C e n t e r for A m e r i c a n a n d Jewish Studies at Baylor
University, believes t h a t Jews a n d Christians have m a d e a horrible mistake
in letting guilt over t h e H o l o c a u s t adversely affect dialogue o n a real a n d
meaningful level. H o l o c a u s t guilt, w h i c h allows Christians t o b e silent
a b o u t t h e injustice currently b e i n g d o n e t o t h e Palestinians, h e says, is
11
denigrating a n d p a t r o n i z i n g to J e w s .
Four years a n d a n o t h e r war later, a substantial resolution o n t h e
Middle East was finally a d o p t e d . T h e 1976 resolution was p o i g n a n t in t h a t
it linked security to justice a n d p e a c e to m e e t i n g t h e n e e d s of b o t h t h e
Israelis a n d t h e Palestinians. It w a s sensitive to t h e insecurity of Israeli Jews
as well as t o t h e dispossession of t h e Palestinian p e o p l e . It was balanced in
t h a t it called for self-determination a n d h u m a n rights for b o t h Israelis a n d
Palestinians. It w a s specific in t h a t it n a m e d violations of international law,
s u c h as Israeli s e t t l e m e n t s in t h e O c c u p i e d Territory. T h e actions for w h i c h
t h e resolution called r e m a i n critical for U n i t e d M e t h o d i s t s even today;
1. Promote educational programs at all levels aimed at helping Christians under

stand the intricacies of the problem . . . increased contact with and among
Christians, Muslims, and Jews from the Middle East. . . and participation in
ecumenical networks.
2. Organize action programs at the national, conference, and local levels to
oppose the continuing flow of arms from all sources to the Middle East.
3. Encourage governmental officials to seek an overall solution rather than accept
a partial settlement which is likely to magnify the tensions, increase the isola
tion of the dispossessed, and set states against one another.
4. In line with the precedent established by the United Nations Security Council...
urge governments to seek participation of both the Palestine Liberation
12
Organization.,. and the State of Israel in all future negotiations.
48 QUARTERLY REVIEW
RHONDA MCCARTY
With this firm f o u n d a t i o n laid, t h e resolutions p e r t a i n i n g t o p e a c e and

justice in t h e Middle East have s h o w n increasing insight, foresight,
strength, a n d detail in each s u b s e q u e n t q u a d r e n n i u m . T h o s e w h o drafted
t h e 1980 petition w e r e obviously knowledgeable a b o u t t h e complexities of
t h e Middle East p e a c e process in its b r o a d c o n t e x t a n d w e r e already
s h o w i n g c o n c e r n for h o w t h e conflicts and treaties w i t h t h e s u r r o u n d i n g
A r a b c o u n t r i e s w o u l d affect t h e dispossessed of Palestine. T h e 1984 resolu
tion includes t h e call to "resist simplistic theologies" vis-a-vis t h e Jewish
13
people. This particular area still n e e d s d e v e l o p m e n t , for at t h e s a m e t i m e
as we are told to resist simplistic theology, w e are also told implicitly t h a t
peace-and-justice issues involving this specific e t h n i c / r e l i g i o u s g r o u p
require a u n i q u e theological framework, c o m p a r e d t o similar issues
involving t h e rest of t h e world.
T h e 1988 resolution, entitled "The C u r r e n t Arab-Israeli Crisis," offered
t h e strongest direct challenge by The U n i t e d M e t h o d i s t C h u r c h to Israeli
military policy vis-a-vis t h e Palestinians. For t h e first time, t h e c h u r c h actu
ally calls u p o n t h e Israeli g o v e r n m e n t to "stop beatings, to e n d t h e killings,
to cease destroying Palestinian h o m e s , to stop d e p o r t i n g Palestinians, to
e n t e r into negotiations w i t h Palestinian civilians a n d t h e Palestine
Liberation Organization over their legitimate d e m a n d s , including t h e fair
a n d just distribution of d i s p u t e d lands." However, it also called u p o n
Palestinians and t h e PLO to "recognize t h e State of Israel w i t h secure a n d
recognized borders, a n d to e n t e r into negotiations leading toward self-
d e t e r m i n a t i o n of all p e r s o n s in t h e territories u n d e r military occupation,
a n d t o cease t h e s u p p o r t a n d initiation of all terrorist activities." T h e resolu
tion specifically asks t h e U.S. g o v e r n m e n t to o p p o s e t h e e s t a b l i s h m e n t of
Jewish settlements in t h e O c c u p i e d Territories a n d to w i t h h o l d financial
s u p p o r t to Israel c o n t i n g e n t u p o n its cessation of oppressive policies
14
against t h e Palestinians.
T h e m o s t i m p o r t a n t addition to t h e relevant resolutions in 1992 was
a n e x p a n d e d petition o n an issue formerly m e n t i o n e d only briefly, namely,
Holy Land Tours. U n i t e d M e t h o d i s t s participating in trips to t h e H o l y
Land w e r e s p e n d i n g virtually n o time w i t h t h e i n d i g e n o u s Christians of
t h e area. Instead, t h e y were h e r d e d to a n d from holy sites by Israeli t o u r
guides, w h o would often tell t h e m n o t to s p e a k t o Palestinians a n d to b e
especially careful for their safety and p r o p e r t y in, for example, Bethlehem,
w h o s e p o p u l a t i o n was mostly Christian. Understandably, p e o p l e o n t h o s e
SPRING 2005 49
t o u r s were missing a n exceptional o p p o r t u n i t y to learn firsthand t h e issues

of p e a c e a n d justice from a u n i q u e Christian perspective. M a n y of t h e m
left not k n o w i n g t h a t Palestinian Christians e v e n existed.
This resolution specifically urged U n i t e d M e t h o d i s t s to work t h r o u g h
o u r liaison in Jerusalem to arrange to s p e n d a p o r t i o n of their time in
15
direct e n c o u n t e r w i t h their b r o t h e r s a n d sisters t h e r e . United Methodists
like Bonnie J o n e s G e h w e i l e r and Bob a n d Peggy H a n n u m , t h e United
M e t h o d i s t liaisons in Jerusalem at t h e time, w e r e already involved in s u c h
e n c o u n t e r tours. With t h e s u p p o r t of U n i t e d M e t h o d i s t s u n d e r Bonnie's
guidance, o n e of t h e earliest tour o p e r a t i o n s in t h e West Bank, Alternative
Tourism G r o u p (ATG), was established. ATG offered Palestinian Christians
in Beit Sahour, n e a r Bethlehem, t h e o p p o r t u n i t y t o i n t r o d u c e A m e r i c a n
a n d E u r o p e a n Christians n o t only to t h e land b u t also to their Palestinian
Christian heritage. For m o s t p e o p l e w h o h a d this opportunity, t h e level of
u n d e r s t a n d i n g a n d t h e conviction to w o r k toward p e a c e a n d justice
increased dramatically. Alternative t o u r s are n o t only invaluable in t h e
e d u c a t i o n of A m e r i c a n Christians b u t are also a form of direct aid to t h e
o p p r e s s e d Palestinian p o p u l a t i o n by providing r e v e n u e from tourism,
fostering relationships w i t h A m e r i c a n Christians, a n d gaining h o p e a n d
e n c o u r a g e m e n t from t h o s e relationships.
The 1996 G e n e r a l C o n f e r e n c e offered t h r e e n e w resolutions o n t h e
Israeli-Palestinian issue, o n e regarding t h e settlements, o n e for e c o n o m i c
assistance to t h e beleaguered Palestinians, a n d o n e for diplomatic interven
tion for Rev. Alex Awad, w h o had b e e n c o m m i s s i o n e d by t h e G e n e r a l
Board of Global Ministries t o work in J e r u s a l e m b u t w h o was d e n i e d a visa
b y t h e Israeli g o v e r n m e n t . Perhaps m o r e significant was t h e i n t r o d u c t i o n i n
t h a t year of a resolution o n "the Middle East a n d N o r t h Africa." While
s p a c e h e r e d o e s n o t allow detailed analysis of t h e resolution, it shows t h a t
o u r lens was b e c o m i n g w i d e r geographically a n d o u r c o n c e r n was growing
for s u c h global issues as sustainable d e v e l o p m e n t , h u m a n rights, a n d p e a c e
16
a n d justice, all of w h i c h w e r e included in this r e s o l u t i o n .
T h e resolutions in 2000 offered n o t h i n g n e w in t e r m s of t h e Middle
East perse. T h e issue of interreligious dialogue was r e e x a m i n e d via t h r e e
different resolutions: "Building N e w Bridges in Hope," w h i c h affirmed o u r
special relationship w i t h t h e Jews; "Called to Be N e i g h b o r s a n d Witnesses,"
which dealt w i t h interreligious relations a n d dialogue in general terms; a n d
17
t h e very brief "Prejudice against Muslims a n d Arabs in t h e U.S.A."
50 QUARTERLY REVIEW
RHONDA McCARTY
In 2004, four of t h e existing resolutions p e r t a i n i n g to t h e Israeli-

Palestinian conflict w e r e d u e to expire. T h e issues w e r e c o m b i n e d into o n e
c o m p r e h e n s i v e resolution. T h e resulting petitions w e r e extremely precise
in n a m i n g t h e specific c o n d i t i o n s of injustice a n d calls to action. Two v e r y
similar petitions actually w e n t to c o m m i t t e e w i t h t h e recognition t h a t b o t h
w o u l d n o t b e approved. O n e , entitled "]ust a n d Lasting Peace in
Palestine/Israel," was s u b m i t t e d by t h e G e n e r a l Board of Global Ministries.
T h e other, "A Just Peace in t h e Middle East," c a m e from t h e M e t h o d i s t
Federation for Social Action (MFSA) a n d its Middle East N e t w o r k . G e n e r a l
18
Conference ultimately a d o p t e d t h e latter r e s o l u t i o n . T h e MFSA petition,
actually a n edited version of t h e Global Ministries petition, was p r o b a b l y
felt to b e stronger in t h a t it h o l d s b o t h t h e Israeli g o v e r n m e n t a n d t h e
Palestinian Authority a c c o u n t a b l e for t h e o n g o i n g violence. T h e Palestinian
A u t h o r i t y is urged to c o n d e m n all acts of terrorism against Israeli civilians
a n d to engage in nonviolent m e a n s of resistance. MFSA was d e t e r m i n e d
t h a t t h e resolution n o t a p p e a r to s u p p o r t o n e p a r t y to t h e d e t r i m e n t of t h e
o t h e r b u t rather to call for h u m a n rights for all involved.
T h e MFSA petition also reiterated former calls for U n i t e d M e t h o d i s t
congregations to b e c o m e m o r e informed a b o u t t h e situation a n d t o estab
lish relationships w i t h o t h e r faith c o m m u n i t i e s , working t o g e t h e r for peace
a n d justice in the Holy Land. This is a critical c o m p o n e n t , as w i t h o u t
c o m m u n i c a t i o n a n d education, t h e resolutions w o u l d b e n o t h i n g m o r e
t h a n reference material. Both petitions agreed t h a t a n e n d to t h e occupa
tion (a r e t u r n to t h e 1967 borders) a n d t h e i m p l e m e n t a t i o n of all U n i t e d
N a t i o n s resolutions vis-a-vis Israel w e r e absolutely essential t o any resolu
tion of t h e situation.
Delegates were invited to attend a session prior to voting in which they
had t h e o p p o r t u n i t y to hear Rev. Sandra Olewine, United Methodist
missionary in Bethlehem; Jeff Halper, director of t h e Israeli C o m m i t t e e
against H o u s e Demolition; and Salim Shawamreh, a Palestinian Peace
19
Activist. This team was ideally suited for demonstrating to United
Methodists w h a t t h e key issues are a n d for moving t h e church toward an
appropriate response. They were able to speak n o t only to w h a t t h e official
position should b e b u t also to t h e practical ways in which it might b e imple
mented. With the generous financial and political s u p p o r t of t h e M i n n e s o t a
A n n u a l Conference, t h e Israeli C o m m i t t e e against H o u s e Demolition had, in
t h e previous year, b e e n able to rebuild Salim Shawamreh's h o m e for t h e fifth
SPRING 2005 51
time after its being demolished by t h e Israeli government. This time it was
o p e n e d as a peace center. N o t only did t h e M i n n e s o t a n United Methodists
give financially b u t t h e y also launched a massive lobbying campaign w h e n
t h e h o m e was being threatened again. Calls to Congress and eventually to
Secretary of State Colin Powell s t o p p e d t h e destruction of t h e Shawamreh
h o m e for t h e time being. Known as "the Palestine Israel Justice Project," it is
an ongoing excellent m o d e l of h o w t h e church's position translates into prac
20
tical ways of dealing w i t h issues of peace a n d justice.
This is by n o m e a n s t h e only e x a m p l e of a p p r o p r i a t e response. In
k e e p i n g w i t h t h e resolutions, t h e G e n e r a l Board of C h u r c h a n d Society a n d
t h e G e n e r a l Board of Global Ministries c o n t i n u e to w o r k w i t h ecumenical
coalitions in a variety of ways. S o o n after t h e 2004 G e n e r a l Conference,
G e n e r a l Board of C h u r c h a n d Society G e n e r a l Secretary Jim Winkler
participated in a National Council of C h u r c h e s ' delegation t h a t m e t w i t h
U N Secretary G e n e r a l Kofi A n a n a n d also had a n interfaith leadership
m e e t i n g w i t h Secretary of State Colin Powell. T h e latter g r o u p , m e m b e r s of
t h e National Interreligious Leadership Initiative for Middle East Peace,
m a d e u p of Muslims, Christians, a n d Jews, is lobbying for t h e U n i t e d States
t o r e s u m e heavy involvement in b r o k e r i n g Israeli-Palestinian peace. While
t h e State D e p a r t m e n t ' s position at this m e e t i n g implicated Palestinian
violence as t h e r e a s o n for b r e a k d o w n of t h e p e a c e process, Winkler, consis
t e n t w i t h t h e position of t h e G e n e r a l Conference, stressed t h e i m p o r t a n c e
21
of s i m u l t a n e o u s actions of b o t h Palestinians a n d Israelis.
T h e G e n e r a l Board of C h u r c h a n d Society also coordinates a n e t w o r k
of grassroots peace-and-justice activists t h r o u g h o u t T h e United M e t h o d i s t
Church. A n n u a l conferences are n o t consistent in their a p p o i n t m e n t and
utilization of Peace w i t h Justice coordinators, educators, a n d advocates.
However, in a n n u a l conferences w h e r e t h e position h a s t h e s u p p o r t of t h e
b i s h o p a n d o t h e r leadership, local c h u r c h e s benefit from t h e efforts of
Peace w i t h Justice coordinators in w o r k i n g n o t only o n global peace-and-
justice issues b u t also o n local projects s u c h as Shalom Z o n e s and in educa
tion related t o t h e Social Principles a n d t h e resolutions as well.
A handful of a n n u a l conferences w i t h active Peace w i t h Justice coordi
n a t o r s did take a d v a n t a g e of t h e 2004 G e n e r a l C o n f e r e n c e resolutions as
an o p p o r t u n i t y for education. Steve H o d g e s , Peace w i t h Justice c o o r d i n a t o r
for t h e H o l s t o n Conference, c o n d u c t e d a w o r k s h o p at their a n n u a l confer
e n c e linked to t h e Social Principles a n d resolutions. Rev. Bruce Case in
52 QUARTERLY REVIEW
R H O N D A McCARTY
Alaska held a discussion forum o n t h e issue. T h e p r i m a r y tools u s e d were

t h e Book of Resolutions a n d t h e Social Principles, along w i t h a n article b y
t h e G e n e r a l Secretary of t h e G e n e r a l Board of C h u r c h a n d Society. T h e
N o r t h e r n Illinois C o n f e r e n c e has formed a task force t h a t is extremely
active in bringing guest speakers from Israel a n d Palestine, distributing
copies of t h e resolutions a n d b i s h o p s ' s t a t e m e n t s , as well as continually
looking for creative ways t o increase u n d e r s t a n d i n g a b o u t t h e issue. Texas
Peace w i t h Justice coordinators Brenda H a r d t a n d N e l d a Reid are tireless
in their efforts to e d u c a t e t h r o u g h a variety of m e a n s , s u c h as s h a r i n g
p e r t i n e n t n e w s a n d information via email a n d newsletters, participating in
c o m m u n i t y peace organizations, h o s t i n g Palestinian a n d Israeli guest
speakers, a n d arranging interfaith g r o u p s of Jewish, Christian, a n d Muslim
w o m e n . T h e s e simple steps could b e t a k e n in any local c h u r c h b y a n y
c o n c e r n e d member, clergy or lay.
Unfortunately, t h e s e examples are limited. M a n y U n i t e d M e t h o d i s t s
are still surprised t o h e a r t h a t t h e church h a s a s t a n c e o n this issue. W h e n
asked w h a t is being d o n e in their a n n u a l conferences o r local congrega
tions t o facilitate general discussion of t h e Social Principles a n d t h e resolu
tions, disseminate information a b o u t t h e sociopolitical situation i n Israel
and Palestine, or t h e church's r e s p o n s e t o t h e issue, m a n y p e o p l e are
u n a w a r e of anything's b e i n g d o n e ,
Toward a Practical Understanding

There is u n d o u b t e d l y a g a p b e t w e e n t h e church's official positions o n
social issues a n d t h e u n d e r s t a n d i n g t h a t prevails "on t h e ground." T h e
former is primarily t h e d o m a i n of t h e G e n e r a l Conference, t h e organiza
tions t h a t influence a n d i m p l e m e n t t h e decisions of t h e G e n e r a l Confer
ence, a n d t h e episcopacy. T h e d o m a i n of t h e latter, however, includes
educational institutions, pastors, a n d laity.
As clearly a n d s o u n d l y b a s e d as t h e U n i t e d M e t h o d i s t Social Principles
a n d resolutions are, a t times their d i s s e m i n a t i o n slows t o a trickle. In t h e
case of t h e Israeli-Palestinian conflict, this s o m e t i m e s s e e m s t o b e delib
erate. In almost every congregation, t h e r e are t h o s e w h o will t r y t o silence
any position that r u n s c o u n t e r t o unequivocal a n d u n q u e s t i o n i n g s u p p o r t
for Israel. O n t h e o t h e r h a n d , t h e r e a r e t h o s e in leadership positions w h o
are u n a b l e o r unwilling t o share this message w i t h their congregations. It is
n o t u n u s u a l for United M e t h o d i s t pastors to a d m i t t h a t t h e y are unfamiliar
SPRING 2005 53
w i t h t h e theological, doctrinal, a n d / o r historical-political material neces

s a r y to address this issue w i t h confidence. Therefore, it is either discussed
reluctantly a n d faintly or simply avoided.
It is also n o t u n c o m m o n to h e a r U n i t e d M e t h o d i s t clergy share t h e o
logical, doctrinal, a n d / o r historical-political material t h a t is inconsistent
w i t h t h e U n i t e d M e t h o d i s t u n d e r s t a n d i n g of t h e issue as reflected in t h e
d e n o m i n a t i o n ' s Social Principles a n d resolutions. Lacking knowledge of
theological, doctrinal, a n d / o r historical-political material c a n b e d a m a g i n g
to c h u r c h w i d e practical u n d e r s t a n d i n g , interfaith relationships, and peace
making. A pastor w h o tries t o cover t h e issue w i t h s o u n d theological a n d
doctrinal p o s i t i o n s b u t lacks c o m p l e t e a n d accurate information a b o u t t h e
issue c a n n o t possibly defend t h e position of t h e resolutions. To b e sure, t h e
Israeli-Palestinian situation is c o m p l e x a n d controversial. Yet United
M e t h o d i s t pastors are called u p o n to deal w i t h m a n y o t h e r complex a n d
controversial issues. So, w h e n a pastor is asked a b o u t t h e United M e t h o d i s t
u n d e r s t a n d i n g of t h e Israeli-Palestinian conflict, h e o r s h e should b e able to
answer t h a t q u e s t i o n fully, regardless of his or h e r o w n o p i n i o n a b o u t it.
Theological Education
O n e way to bridge t h e gap b e t w e e n t h e church's official positions a n d prac
tical u n d e r s t a n d i n g in t h e c h u r c h e s is t h r o u g h theological e d u c a t i o n a n d
c o n t i n u i n g education. It is n o t at all clear w h e t h e r t h e Israeli-Palestinian
conflict is b e i n g a d d r e s s e d in any c o n s i s t e n t way in s e m i n a r y and divinity
school curricula. C o u r s e s c a n b e found o n world religions, various aspects
of Islam, holy war, a n d interfaith dialogue; b u t t h e r e is little to suggest t h a t
t h e c u r r e n t geopolitical conflict b e t w e e n Israel a n d t h e Palestinians in its
historical context, m u c h less t h e a p p r o p r i a t e r e s p o n s e of t h e church, is a
regular p a r t of theological curricula. It would s e e m t h a t t h e issue a n d t h e
United M e t h o d i s t u n d e r s t a n d i n g of it are b e i n g discussed incidentally
m o r e often t h a n intentionally. O u r seminaries could greatly impact consis
t e n t h a n d l i n g of t h e issue by giving clergy t h e confidence t h e y n e e d t o
address t h e issue from a s o u n d theological b a s e a n d g o o d working knowl
e d g e of t h e church's r e s p o n s e to t h e c u r r e n t situation.
O u r goal as U n i t e d M e t h o d i s t s should b e to m a k e t h e entire d e n o m i
n a t i o n fully conversant w i t h t h e Israeli-Palestinian issue. O u r seminaries
a n d divinity schools r e p r e s e n t a long-term strategy. In t h e interim, w e c a n
employ t w o ways to bridge t h e g a p b e t w e e n official p r o n o u n c e m e n t s a n d
54 QUARTERLY REVIEW
R H O N D A McCARTY
c h u r c h practice. T h e "top-down" a p p r o a c h relies o n c h a n g i n g t h e knowl

edge, attitudes, a n d behavior of t h e clergy in s u c h a way t h a t t h e resolu
tions have "pulpit support." Laity involved in global ministry a n d p e a c e
w i t h justice issues often complain t h a t w i t h o u t pulpit s u p p o r t , t h e y are
constantly working against t h e current. C h u r c h m e m b e r s d o take n o t e of
t h e issues their pastors c o n s i d e r w o r t h y of s u p p o r t a n d t h o s e t h e y c h o o s e
to ignore. W h e n discussion of a social issue is relegated to t h e last p a g e of
t h e newsletter and g o e s u n a c k n o w l e d g e d by t h e pastoral staff, t h e message
is clearly different t h a n w h e n their s u p p o r t is front a n d center.
Until United M e t h o d i s t clergy are willing a n d well-equipped,
c o m m i t t e d laity c a n build a bridge from t h e "bottom up." T h o s e w h o are
involved in issues n o t overtly s u p p o r t e d by their pastor c a n s o m e t i m e s
m u s t e r a grassroots m o v e m e n t w i t h i n a congregation, w h i c h in t i m e m a y
influence pastoral leadership o r at least survive t h e lack of pastoral
s u p p o r t . It has b e e n m y e x p e r i e n c e t h a t pastors are thankful to have a
c a n a r y to s e n d into t h e m i n e . M a n y are s u r p r i s e d at t h e level of s u p p o r t for
t h e church's official position a m o n g their m e m b e r s . O t h e r s are just
relieved t h a t s o m e o n e else is willing to take o n t h e issue. As t h e senior
pastor of a large U n i t e d M e t h o d i s t c h u r c h in Texas o n c e said t o m e , "All
pastors are thankful for t h e p r o p h e t s in their churches, even if t h e y d o n ' t
w a n t to b e s e e n w i t h t h e m in public." In spite of their b e s t a t t e m p t s to
avoid t h e controversy s u r r o u n d i n g t h e Israeli-Palestinian issue, at s o m e
p o i n t pastors will have to face it. Ultimately, t h e clergy m u s t b e e d u c a t e d .
T h e o p e n i n g p a r a g r a p h s of this article w e r e n o t i n t e n d e d as a n indict
m e n t of t h o s e w h o simply have never h e a r d t h e U n i t e d M e t h o d i s t position.
To s o m e degree it is a n indictment, b u t of c h u r c h leaders w h o d o n o t k n o w
t h e official positions of t h e church. At t h e e n d of t h e day, t h e greatest
responsibility rests w i t h t h o s e of us w h o d o know, believe, a n d act consis
tently w i t h t h e church's position to w o r k t o increase t h e level of u n d e r
s t a n d i n g of t h o s e w h o d o not. T h e existence of resolutions, agency h e a d s
m e e t i n g w i t h g o v e r n m e n t officials, a n d b i s h o p s ' s t a t e m e n t s are all steps in
t h e right direction a n d helpful tools. But in a n d of t h e m s e l v e s t h e y d o n o t
create u n d e r s t a n d i n g a m o n g t h e clergy a n d laity t h a t is substantial e n o u g h
to h e l p t h e church as a w h o l e deal w i t h issues of p e a c e a n d justice in
today's world.
T h e goal is to impact knowledge, attitudes, a n d behavior. T h e sincere
h o p e is t h a t with t h e right knowledge, c h a n g e s in a t t i t u d e a n d behavior
SPRING 2005 55
will follow. T h e c h a n g e w e seek in regard t o t h e Israeli-Palestinian conflict

is at a m i n i m u m "prayerful studied dialogue of faith a n d practice." T h e
knowledge t h a t will provide t h e f o u n d a t i o n for s u c h c h a n g e includes
c o m p l e t e a n d accurate information a b o u t t h e c u r r e n t crisis; c o m p l e t e a n d
accurate discussion of t h e historical context; a s o u n d theological frame
w o r k for discussing p e a c e a n d justice, b o t h in general t e r m s a n d m o r e
specifically vis-A-vis t h e nation-state of Israel; a n d an u n d e r s t a n d i n g of t h e
Social Principles a n d resolutions in t e r m s of c o n t e n t a n d rationale.
Beyond t h e lack of knowledge a b o u t t h e historical context of t h e
Israeli-Palestinian conflict, t h e c u r r e n t factual information a b o u t t h e
o n g o i n g geopolitical conflict, t h e rationale for t h e United M e t h o d i s t posi
tion, and t h e theological confusion a b o u t t h e m e a n i n g of G o d ' s covenantal
relationship w i t h Israel, t h e r e are several pragmatic factors t h a t cause
United M e t h o d i s t leadership to resist e d u c a t i n g appropriately a b o u t this
issue. W h e n attitudinal a n d behavioral change d o e s n o t follow knowledge,
we have to a s s u m e t h a t barriers o t h e r t h a n ignorance are in t h e way. W h a t
might t h o s e be?
Ideological d i s s e n t o n t h e p a r t of t h e pastor is o n e obstacle. Even after
being e x p o s e d t o t h e a p p r o p r i a t e information, h e or s h e m a y disagree o n
theological or political g r o u n d s . Fear of fiscal o r political repercussions
from o n e of several sources, such as theologically o r politically ultra-conser
vative c h u r c h m e m b e r s or interfaith c o n t a c t s in t h e c o m m u n i t y is a n o t h e r
possible reason for w i t h h o l d i n g this teaching. M a n y p a s t o r s hesitate to get
involved in "political issues," t h u s c h o o s i n g t o avoid a n y issue that might
polarize t h e congregation. O n e pastor was accused of violating t h e separa
tion of c h u r c h a n d state for m e n t i o n i n g t h e Israeli-Palestinian issue in an
election year.
C o m p l a c e n c y is often a factor. It is simply easier n o t to address t h e
issue. It takes a t r e m e n d o u s a m o u n t of b a c k g r o u n d knowledge, theological
confidence, a n d diplomacy to b e able t o p r e s e n t t h e issue well. G e n u i n e
sensitivity to t h e feelings of o t h e r s is a n i m p o r t a n t factor. However, w h e n
leaders are i n a d e q u a t e l y p r e p a r e d to deal w i t h this issue, their well-
i n t e n d e d sensitivity to t h e feelings of others, s u c h as Jewish colleagues or
families of t h o s e serving in t h e military, m a y take p r e c e d e n c e over t h e
pursuit of p e a c e a n d justice.
Perhaps t h e m o s t c o m m o n r e a s o n w h y U n i t e d M e t h o d i s t s avoid any
discussion of t h e issue is t h e fear of b e i n g c o n s i d e r e d anti-Semitic. After
56 QUARTERLY REVIEW
RHONDA MCCARTY
years of trying to repair t h e breach b e t w e e n t h e Christian a n d Jewish

c o m m u n i t i e s , we are n o w faced w i t h a n issue t h a t is sure to challenge t h e
level of trust that has b e e n built. A n y indication t h a t o u r Jewish colleagues
are sensitive to this issue instantly quells dialogue for fear t h a t w e will lose
t h e ability to c o m m u n i c a t e altogether, A n y public display of s u p p o r t for
Palestinian rights often leads to a n accusation of b e i n g anti-Semitic. The
v e r y p e o p l e w h o are m o s t likely t o b e sensitive t o universal h u m a n rights
will go to great lengths to avoid being perceived as anti-Semitic. Thus, as a
silencing strategy, it is very effective.
Beyond t h e accusation of anti-Semitism, there is frequently t h e accusa
tion of partiality, of taking sides. The irony of this is obvious to t h o s e w h o
have seen firsthand t h e t r e m e n d o u s a s y m m e t r y of power b e t w e e n Israel and
Palestine. A review of United Methodist resolutions indicates that t h e y are
actually quite deliberate in trying to provide as m u c h balance as possible.
However, justice requires restoring balance, not applying balance. As
Stephen Charles M o t t p u t s it, "The task of justice to which t h e Bible calls us,
as exemplified by t h e prophets, is to restore t h e m a r g i n a l . . . . Biblical justice
22
accordingly has a bias toward t h e weak."
David Wildman, executive secretary of H u m a n Rights a n d Racial Justice
for t h e G e n e r a l Board of Global Ministries, helped draft t h e petition for t h e
2004 resolution. Wildman was c o n c e r n e d t h a t t h e MFSA petition's stipula
tion t h a t w e study t h e conflict "from all perspectives" might actually w e a k e n
efforts for justice and p e a c e for all in Palestine a n d Israel. H e explains, "We
should never forget w h e r e we as a church stand w h e n it c o m e s to doing
justice. This resolution clearly states that as T h e United M e t h o d i s t C h u r c h
w e stand against military occupation. So while w e might include a pro-occu
23
pation perspective (Israeli government, settlers, AIPAC ) w e would still b e
clear t h a t w e o p p o s e occupation a n d will work actively w i t h all seeking to
e n d t h e occupation t h r o u g h nonviolent resistance."
W h e r e a s t h e Social Principles a n d t h e resolutions of T h e U n i t e d
M e t h o d i s t C h u r c h are of s o u n d rationale, are consistent w i t h Christian
t h e o l o g y a n d United M e t h o d i s t doctrine, a n d are w o r t h y of t h e s u p p o r t of
o u r delegates to G e n e r a l Conference, o u r b i s h o p s a n d o u r missionaries,
I pray t h a t in o u r efforts at disciple-making a n d peacemaking, we'll find a
way to scatter that seed broadly.
SPRING 2005 57
U N I T E D M E T H O D I S T S A N D T H E ISRAELI-PALESTINIAN SITUATION
Rhonda McCarty frequently travels to Israel-Palestine, seeking a practical under

standing of the conflict. A former Peace with Justice coordinator for the Northwest
Texas Conference, she lives in Germantown, Tennessee.
Endnotes
1. Alex Awad, "Wanted: A Global Movement to End the Arab-Israeli Conflict,"
distributed via email (May 2004).
United Methodist Publishing House, 2004), K509.
3. Scott J. Jones, United Methodist Doctrine (Nashville: Abingdon, 2002), 38-39.
4. Paragraph 164 covers "basic freedoms and h u m a n rights." Other pertinent
sections are Section V, "The Political Community," and Section VI, "The World
Community."
5. "'Stop Demolitions,' Bishops Demand"; found on the website of the General
Board of Global Ministries at h t t p : / / g b g m - u m c . o r g / n e w s / 2 0 0 1 / j u l y / p a l e s -
tine2.htm.
6. The Book of Resolutions of The United Methodist Church-1968 (Nashville: The
United Methodist Publishing House, 1968), 17-24.
7. Ibid., 81-82.
8. Ibid., 82-83.
9. The Book of Resolutions of the United Methodist Church-1972 (Nashville: The
10. Ibid., 105-06.
11. Quoted in John L. Allen Jr., "Interfaith Dialogue: Beyond Tea and Cookies,"
National Catholic Reporter (19 September 2003).
12. The Book of Resolutions of The United Methodist Church-1976 (Nashville:
The United Methodist Publishing House, 1976), 129-31.
The United Methodist Publishing House, 1984), 280.
58 QUARTERLY REVIEW
RHONDA MCCARTY
United Methodist Publishing House, 2000), 212-20, 220-29, 194.

18. "Opposition to Israeli Settlements in Palestinian Land," in The Book of
Resolutions of The United Methodist Church-2004 (Nashville: T h e U n i t e d
Methodist Publishing House, 2004), no. 312, 787-90.
19. "#5. A Just Peace in the Middle East," MFSA Plumbline 2004. Online at
http://www.mfsaweb.org/generalconference/5ATustPeace.html.
20. Palestine Israeli Justice Project, M i n n e s o t a A n n u a l Conference of The
United Methodist Church. Online at http://www.mumac.org/pijp/pijp.html.
21. Shanta Bryant Gyan, "GBCS General Secretary Meets With Secretary of
State on Middle East Peace Plan," Christian Social Action (July/August 2004): 23.
22. Stephen Charles Mott, "The Partiality of Biblical Justice," Christian Social
Action (July/August 2004): 31.
23. American-Israeli Public Affairs Committee, the third-largest political lobby
in the U.S.
SPRING 2005 59
The Conflict over Palestine:
A Palestinian Christian Response
NAIM ATEEK
A t its inception, t h e religious implication of t h e conflict over Palestine

was n o t directly c o n s p i c u o u s . In fact, for m a n y years, n o religious
d i m e n s i o n was clearly discernible by t h e major p l a y e r s - J e w s a n d
Palestinians. It took over seventy years before t h e religious factors b e c a m e
politically d o m i n a n t . In o r d e r t o u n d e r s t a n d t h e b a c k g r o u n d , o n e n e e d s to
b e aware of t h r e e different and separate stories. Chronologically, t h e first is
t h e story of W e s t e r n Christian Zionists, followed by t h e Western Jewish
Zionists and, finally, t h e s t o r y of t h e Palestinians.
Christian Zionists
T h e Protestant Reformation gave a n e w spiritual zeal t o E u r o p e in t h e
sixteenth century. This was e n h a n c e d by t h e translation of t h e Bible into
t h e vernacular. T h e m o n o p o l y of t h e church's hierarchy to interpret t h e
Bible was broken. T h e Bible b e c a m e available t o t h e c o m m o n p e o p l e a n d
Christian charismatic leaders b e g a n to offer various i n t e r p r e t a t i o n s of t h e
text. With exciting a n d wonderful teachings also c a m e s o m e diverse and,
at times, deviant ideas. T h e d e e p e r biblical insights e n r i c h e d t h e c h u r c h
a n d c o n t r i b u t e d t o t h e spiritual m a t u r i t y of m a n y Christians. At t h e s a m e
time, literalist a n d exclusive readings of t h e text led to theological a n d
behavioral aberrations.
By t h e b e g i n n i n g of t h e n i n e t e e n t h century, it b e c a m e clear t h a t o n e of
t h e topics o c c u p y i n g t h e m i n d s of P r o t e s t a n t a n d evangelical Christians in
b o t h Britain a n d t h e U n i t e d States was t h e S e c o n d C o m i n g of Christ. S o m e
Christians b e g a n t o calculate t h e e n d of t h e world a n d predict specific
dates for t h e S e c o n d C o m i n g . By relating a n d associating verses together
from t h e O l d a n d N e w Testaments, t h e s e Christians d e d u c e d elaborate
systems regarding t h e e n d of t h e world. In t h e s e s c h e m e s , t h e Jewish
p e o p l e w e r e perceived as playing a n essential role in t h e divine scenarios
of t h e e n d . Before Christ can c o m e back, Jews m u s t r e t u r n to Palestine,
60 QUARTERLY REVIEW
NAIM ATEEK
"their" p r o m i s e d land, a n d establish their o w n state. J o h n N e l s o n D a r b y

(1800-1882) p r o d u c e d an elaborate biblical s c h e m e t h a t o u t l i n e d seven
dispensations, b e g i n n i n g w i t h creation and e n d i n g w i t h t h e final c o n s u m
1
m a t i o n of history. Similarly, Lord Shaftesbury (1801-1885) c o n c l u d e d from
his s t u d y of t h e Bible t h a t Jews m u s t r e t u r n to Palestine, a n d in t h e 1840s
2
h e was lobbying t h e British g o v e r n m e n t for their r e t u r n . In 1891, William
Blackstone lobbied President H a r r i s o n in t h e U n i t e d States to s e n d Jews
3
back to Palestine. These Christians w e r e i n t e r p r e t i n g t h e Bible w i t h a defi
4
nite theological m i n d s e t t h a t led to different b r a n d s of millenarianism.
T h e y w e r e interested n o t in t h e welfare of t h e Jewish p e o p l e b u t in t h e
fulfillment of biblical p r o p h e c y as t h e y i n t e r p r e t e d it. T h e p o i n t t h a t n e e d s
to b e e m p h a s i z e d is t h a t long before t h e Z i o n i s t M o v e m e n t was estab
lished, s o m e Western Christians w e r e e m b a r k i n g o n their i n d e p e n d e n t
s t u d y of t h e Scriptures a n d formulating their o w n t h e o l o g y of t h e e n d of
history in which Jews h a d a central role to play.
Jewish Zionists
Totally u n a w a r e of w h a t s o m e Protestant a n d free-church Christians w e r e
scheming, t h e Jewish c o m m u n i t y in E u r o p e was facing s o m e serious chal
lenges toward t h e latter p a r t of t h e n i n e t e e n t h c e n t u r y P o g r o m s in Russia
a n d Eastern E u r o p e caused m a n y Jews to emigrate from t h o s e c o u n t r i e s to
t h e w e s t e r n part of E u r o p e a n d even t o t h e U n i t e d States. T h e malaise of
anti-Semitism was d e e p a n d pervasive a m o n g m a n y E u r o p e a n s .
At t h e same time, E u r o p e was e x p a n d i n g t h r o u g h its colonial ventures.
Colonialism still enjoyed a positive aspect. It was perceived as exporting
E u r o p e a n culture and civilization to t h e "backward" p e o p l e of t h e world.
D u e to growing anti-Semitism, s o m e E u r o p e a n Jewish leaders
c o n c l u d e d t h a t it is difficult for Jews t o live a fully E u r o p e a n life a m o n g
Christians w h o h a r b o r e d anti-Jewish feelings. As a result of this analysis
t h e Zionist M o v e m e n t c a m e into b e i n g in 1897, calling for t h e establish
m e n t of a Jewish state w h e r e Jews c a n live free of Christian bias. T h e early
Jewish Zionists w e r e secular and atheist a n d their project did n o t involve
religion. In fact, t h e major religious Jewish d e n o m i n a t i o n s at t h e time
c o n d e m n e d the Zionist M o v e m e n t a n d c o n s i d e r e d it heretical. For t h e m , it
was only t h e Messiah t h a t could gather in Jews from t h e D i a s p o r a to
Palestine. A n d as long as t h e Messiah has n o t c o m e , a n y h u m a n a t t e m p t to
accomplish that m u s t b e rejected.
SPRING 2005 61
T H E C O N F L I C T OVER PALESTINE: A PALESTINIAN CHRISTIAN RESPONSE
For over seventy years, t h e Z i o n i s t M o v e m e n t was d o m i n a t e d a n d

controlled by its m o r e secular a n d socialist leaders. Religion was exploited
to achieve Zionist e n d s , b u t it never c o n s t i t u t e d its core. It was t h r o u g h t h e
power, genius, intrigues, a n d m a n i p u l a t i o n of secular Z i o n i s m that t h e
State of Israel was established in 1948 o n t h e ashes of Palestine. T h e
tragedy of t h e H o l o c a u s t a n d its aftermath of guilt feelings c o n t r i b u t e d
m u c h , especially a m o n g Western Christians, by e n s u r i n g a g o o d m e a s u r e
of s y m p a t h y a n d s u p p o r t for t h e Israeli state.
It was only after t h e 1967 war t h a t t h e Jewish religious e l e m e n t in t h e
conflict b e g a n to crystallize. M o s t Jews perceived Israel's victory over t h e
n e i g h b o r i n g Arab states as miraculous. T h e successful o u t c o m e of t h e war
was t h e last e v i d e n c e n e e d e d to convince m a n y religious Jews that G o d
5
h a d b e e n active t h r o u g h Z i o n i s m t o b r i n g a b o u t Israel's r e d e m p t i o n . T h e
settler m o v e m e n t got u n d e r way w i t h great religious vigor in t h e early
1970s. In t h e 1977 national election, t h e right-wing Likud party, with s t r o n g
religious leanings, w o n . Religious Z i o n i s m was o n its way to b e c o m i n g t h e
strongest a n d m o s t d o m i n a n t expression of Zionism. It is i m p o r t a n t t o
n o t e t h a t Likud's ascent t o p o w e r m a r k e d t h e b e g i n n i n g of closer ties
b e t w e e n right-wing Jews a n d t h e A m e r i c a n Christian Right. Since 9 / 1 1 ,
t h e y have e n t e r e d into even closer alliances and, t o g e t h e r w i t h t h e n e o -
conservatives in Washington, have b e e n influencing A m e r i c a n foreign
policy in t h e Middle East.
The Palestinians
T h e story of t h e Palestinians also has its o w n u n i q u e d i m e n s i o n s . As
E u r o p e was going t h r o u g h t h e p e r i o d of t h e Renaissance a n d t h e
Enlightenment, t h e Middle East was passing t h r o u g h its d o r m a n t period.
Palestine, as well as all t h e A r a b countries, c a m e u n d e r O t t o m a n Turkish
rule in 1517, w h i c h e n d e d 400 years later at t h e close of World War I. At t h e
e n d of t h e n i n e t e e n t h c e n t u r y a n d approximately at t h e s a m e time as t h e
Zionist M o v e m e n t c a m e i n t o being in E u r o p e a n d started agitating for a
Jewish state in Palestine, t h e Arabs in t h e Middle East, including Palestine,
w e r e agitating for i n d e p e n d e n c e from Turkish rule.
D u r i n g World War I, t h e British g o v e r n m e n t n e e d e d t h e Arabs to revolt
against t h e Turkish Empire a n d in exchange pledged t h e m their i n d e p e n
d e n c e . Similarly, t h e Jewish Zionists w e r e successful in 1917 in extracting a
pledge from t h e British t h r o u g h t h e Balfour Declaration t h a t p r o m i s e d
62 QUARTERLY REVIEW
N A I M ATEEK
t h e m a Jewish h o m e in Palestine. At t h e e n d of t h e war, Palestine h a d a

6
p o p u l a t i o n of over 600,000, w h e r e Jews n u m b e r e d fewer t h a n 60,000.
T h e State of Israel c a m e into b e i n g in 1948 o n 78 p e r c e n t of Palestinian
land instead of t h e 54 p e r c e n t allotted by t h e U n i t e d N a t i o n s . In 1967,
Israel occupied t h e rest of Palestinethe West Bank, including East
Jerusalem a n d t h e G a z a Strip. T h e first Palestinian intifada e r u p t e d at t h e
e n d of 1987 w i t h t h e h o p e of e n d i n g t h e illegal Israeli o c c u p a t i o n a n d of
establishing a Palestinian state o n t h e basis of a two-state solution. M o s t
Palestinians were willing to settle for a small state o n t h e G a z a Strip a n d
West Bank including East Jerusalem as its capital.
At t h e height of t h e intifada, H a m a s c a m e into b e i n g w i t h ostensible
backing of t h e Israeli authorities. Its slogans were clearly religious. T h e reli
gious Jewish and Christian Z i o n i s t cliches w e r e m e t w i t h clearly Islamic
cliches. Against t h e slogan t h a t Jerusalem is Jewish, H a m a s a n d o t h e r
Islamic organizations lifted t h e slogan "Jerusalem is Islamic." T h e religious-
political language b e c a m e t h e lingua franca in t h e streets. F r o m t h e n on, t h e
w h o l e conflict was cast in a religious frame. M a n y Palestinian Christians
felt marginalized d u e to t h e religious emphasis. T h e u n i t y b e t w e e n
Muslims a n d Christians h a d b e e n exemplary ever since t h e i n c e p t i o n of
t h e conflict. The struggle over Palestine was primarily political, calling for
t h e i n d e p e n d e n c e of Palestine for all its citizens. Regrettably, t h e religious
s e n t i m e n t h a d t a k e n over in a n a r r o w a n d discriminatory way,
At t h e s a m e time, s o m e p e o p l e felt t h a t it was in t h e interest of t h e
Israeli g o v e r n m e n t to p r e s e n t t h e conflict as a religious o n e b e t w e e n Jews
a n d Muslims. W h e n perceived as a struggle b e t w e e n Jews a n d Muslims,
Israel was sure t h a t m o s t W e s t e r n Christians w o u l d s t a n d o n its side.
This brief b a c k g r o u n d s h o w s that, except for Christian Zionists, w h o
started from a religious basis, generally t h e major interlocutors in t h e
conflict started from a m o r e political ideology in w h i c h religious factors
w e r e n o t primary.
Resources for Helping Christians Cope with the Conflict

L o n g before t h e religious c o m p o n e n t of t h e conflict b e c a m e politically
d o m i n a n t , Palestinian Christians h a d resources of faith t o help t h e m
analyze a n d interpret t h e conflict and provide t h e m w i t h comfort a n d
strength. Obviously, like o t h e r c o m m u n i t i e s , t h e Palestinian c o m m u n i t y
includes believers as well as secular p e o p l e a n d religious skeptics.
SPRING 2005 63
T H E C O N F L I C T O V E R PALESTINE: A PALESTINIAN CHRISTIAN RESPONSE
It is i m p o r t a n t t o clarify t h a t it is natural for believers t o r e s p o n d t o

different challenges t h r o u g h t h e resources of t h e i r faith, w h e t h e r t h e chal
lenge was religiously motivated o r not. By a n d large, Palestinian Christians
perceived t h e conflict in its origin as mainly political a n d n o t religious.
A l t h o u g h t h e y d r e w o n t h e resources of their faith for comfort a n d
strength, t h e y w e r e looking for political solutions. T h e y w a n t e d t h e imple
m e n t a t i o n of international law a n d U n i t e d N a t i o n s resolutions so t h a t t h e y
could regain their rights o n t h e basis of t h e e x e c u t i o n of justice. Even
w h e n t h e religious factor in t h e conflict b e c a m e p r e d o m i n a n t , Palestinian
Christians m a i n t a i n e d their e m p h a s i s o n international legitimacy as a basis
for solving t h e conflict. F u r t h e r m o r e , a l t h o u g h m a n y religious Jews a n d
Muslims started e m p h a s i z i n g t h e legitimacy of their c a u s e by basing it o n
religious g r o u n d s , Palestinian Christians c o n t i n u e d t o insist o n interna
tional legitimacy. At t h e s a m e time, Christians, t h r o u g h a Palestinian
t h e o l o g y of liberation, articulated a religious a n d theological answer
7
against all t h o s e w h o dragged religion into t h e conflict. In this section,
I a m restricting m y c o m m e n t s t o t h o s e Palestinians w h o r e s p o n d e d to t h e
conflict from a p o s i t i o n of faith. Five m a i n r e s o u r c e s have b e e n t a p p e d .
T h e first a n d m o s t natural resource for p e o p l e of faith is prayer. In t h e

aftermath of t h e 1948 war a n d t h e forced d i s p l a c e m e n t of over 750,000
Palestinians from their h o m e s a n d t h e d e s t r u c t i o n of over 500 villages a n d
towns, t h e tragedy was d e e p a n d painful. It was natural for believers to t u r n
t o G o d in prayer. This is usually e x p r e s s e d in cries a n d sighs similar to
t h o s e found in t h e psalms. O n t h e o n e hand, Palestinian Christians w e r e
affirming their faith in a G o d of justice a n d t r u t h . O n t h e o t h e r hand, t h e y
w e r e l a m e n t i n g t h e intensity a n d extensiveness of evil a n d w e r e crying for
t h e e n d of t h e o c c u p a t i o n a n d injustice. This is t h e m o s t p o p u l a r level of
r e s p o n s e by t h e p o o r a n d o p p r e s s e d . It is expressed t h r o u g h intimate
prayer t o G o d . In Palestine, it could b e a d d r e s s e d t o G o d o r Christ o r t h e
Virgin M a r y or to o n e of t h e saints. It is o n e of t h e d e e p e s t a n d m o s t
sincere ways of supplication w h e n t h e a n g u i s h e d h u m a n spirit t u r n s t o t h e
divine a n d lifts u p a prayer seeking h e l p a n d comfort. Prayer might n o t
h e l p t h e believers to analyze w h a t is h a p p e n i n g . However, it can h e l p t h e m
to c o n t i n u e their t r u s t a n d h o p e in t h e love a n d p r o t e c t i o n of G o d . Even if
t h e y feel miserable and, at times, a b a n d o n e d , prayer gives t h e m strength
a n d preserves t h e flicker of h o p e .
A s e c o n d r e s o u r c e t h a t has always b e e n p r e s e n t a m o n g Palestinian
64 QUARTERLY REVIEW
N A I M ATEEK
Christians is a simple p e r c e p t i o n of G o d as a G o d of justice a n d truth, T h e

Christian c o m m u n i t y in Palestine is largely O r t h o d o x a n d Catholic a n d t h e
Bible has n o t always b e e n widely available. Generally speaking, however,
t h e r e has always b e e n a simple and intuitive p e r c e p t i o n of G o d , b a s e d o n
childhood e x p o s u r e to t h e faith, w h e t h e r t h r o u g h occasional c h u r c h atten
dance, assimilating p o p u l a r religious tradition, or t h r o u g h t h e m u n d a n e
exchange of ideas a n d discussions a m o n g o r d i n a r y folk. Christians k n o w
t h a t Christianity is a religion b a s e d o n love a n d t h a t at t h e center of their
faith is a crucified Christ, Jesus did n o t wage battles as M u h a m m a d o r
Moses, H e lived a n d t a u g h t t h e way of p e a c e a n d nonviolence. M a n y
Christians have m e m o r i z e d verses of Scripture t h a t reflect t h e irenic spirit
of t h e Christian faith, s u c h as "Blessed are t h e p e a c e m a k e r s for t h e y will be
called children of G o d " (Matt, 5:9). They k n o w t h a t Jesus p r e s e n t e d a loving
a n d caring picture of G o d , w h o treats e v e r y o n e justly a n d fairly. Even if
Christians d o not always act o n t h e s e beliefs, t h e y k n o w t h a t t h e s e are
intrinsic t o their faith. In times of challenge, C h r i s t i a n s usually fall back on
t h e s e beliefs and express t h e m in their discussion w i t h o n e a n o t h e r in
spite of t h e skepticism a n d ridicule of s o m e . For believers, this kind of faith
is a n i m p o r t a n t bulwark. T h e y m u s t c o n t i n u e to cling to their faith in God,
w h o will ultimately vindicate their cause.
A third resource is the local c o m m u n i t y of faith. This has b e e n a very
important resource because it can provide analysis of t h e situation, an oppor
tunity for discussion and feedback, care and fellowship, as well as worship and
prayer. This can involve the local priests and their interpretation of events.
Faith communities can provide strength and comfort by offering places where
people can share their pain with others w h o also are clinging to faith in t h e
midst of tragic experiences. It is the c o m m u n i t y of faith at worship w h e r e t h e
Mass or t h e Eucharist is an important source of consolation and strength. The
sharing of stories has b e e n very significant throughout. Stories have b e e n
very important in comforting and strengthening fellow believers and encour
aging t h e m to put their trust and h o p e in God. It is in communities of faith
that denominational boundaries are transcended as Christians share their
mutual joys and sorrows a n d their faith and h o p e in G o d a n d stand together
in the midst of c o m m o n political adversities.
A fourth resource is t h e w i d e r international c o m m u n i t y of faith. O v e r
t h e years, especially since t h e first intifada in t h e late 1980s, friends from
a b r o a d have b e e n c o m i n g to visit, expressing their solidarity w i t h t h e
SPRING 2005 65
Palestinian c o m m u n i t y in general a n d t h e Christian c o m m u n i t y in partic

ular. S o m e p e o p l e c o m e o n fact-finding missions; o t h e r s c o m e to s t a n d
w i t h their friends in their p a i n a n d oppression. T h e s e friends believe in t h e
justice of t h e Palestinian cause, a n d t h e y u s e their voice a n d p e n to k e e p
e d u c a t i n g a n d advocating for a just peace. Such e n c o u n t e r s create impor
t a n t o p p o r t u n i t i e s for analyzing a n d i n t e r p r e t i n g t h e situation and for
articulating ideas for r e s p o n s e .
A very i m p o r t a n t e x t e n s i o n of this is t h e n u m b e r of Jews b o t h inside
a n d o u t s i d e t h e c o u n t r y w h o have b e c o m e increasingly engaged in advo
cacy against t h e Israeli occupation. T h e y have discovered t h e fallacy of t h e
Zionist project a n d its oppressive policies against t h e Palestinians. T h r o u g h
their writings a n d activism, t h e y c h a m p i o n for justice, t r u t h , a n d p e a c e .
A fifth resource is t h e Bible. Yet it has b e e n a two-edged sword. O n t h e
o n e hand, it is a n i m p o r t a n t tool t o b e used t o advocate for peacemaking.
O n t h e o t h e r hand, m a n y Jews a n d Western Christians have used Scripture
to s u p p o r t Israel's side. It is important, therefore, to focus o n biblical inter
p r e t a t i o n a n d h e l p Christians discover t h e d e e p e r message of t h e Scriptures
a n d encourage t h e m to b e c o m e active in their work for justice and peace.
Before d o i n g that, it might b e beneficial to consider h o w religion was
taught to Palestinians in Christian schools before t h e creation of t h e State of
Israel. With t h e benefit of hindsight, we c a n see t o d a y t h a t so m u c h of t h e
teaching was b a s e d o n false and unacceptable interpretation of t h e Bible. In
their religious teaching, expatriate Christian missionaries, clergy and lay,
Catholic a n d Protestant, w h o were working in church institutions in
Palestine h a d a considerable influence o n Palestinian Christianity. W h e t h e r
i n t e n d e d or not, t h e y were inculcating Christian Zionist interpretations of
t h e Bible to y o u n g Palestinian m i n d s . Basically, t h e y were teaching that,
according t o t h e Bible, G o d has given t h e c o u n t r y of Palestine t o Jews a n d
t h e y m u s t r e t u r n to it a n d reestablish their kingdom. Since s u c h teachings
w e r e u n d o u b t e d l y disturbing a n d offensive t o Palestinians, t h e missionaries
instilled in t h e m t h e i m p o r t a n c e of accepting G o d ' s will a n d e n d u r i n g t h e
pain and tragedy, b e c a u s e "God k n o w s w h a t is best for us." As t h e Bible was
presented a n d t a u g h t in a literal fashion, t h e spiritual a n d psychological
impact was significant. Moreover, t h e virtue of being resigned to G o d ' s
mysterious providence was h a m m e r e d into t h e m . Undoubtedly, this was
troubling a n d unsettling to m a n y Palestinians, y o u n g and old, especially in
t h e twentieth century, w h e n t h e y w e r e witnessing t h e arrival into Palestine
66 QUARTERLY REVIEW
N A I M ATEEK
of tens of t h o u s a n d s of Jews, legally a n d illegally, to b o o s t t h e Jewish popula

tion. F u r t h e r m o r e , t h e violent clashes b e t w e e n t h e indigenous Palestinian
p o p u l a t i o n and t h e incoming Zionists were escalating. The Palestinians
b e c a m e increasingly aware of t h e Zionist project for t h e acquisition of
Palestine a n d were fighting to prevent it.
In light of this b a c k g r o u n d , it is plausible t o c o n c l u d e t h a t m a n y
Palestinian Christians found little m e a n i n g in t h e religious teaching t h e y
w e r e receiving. It is n o w o n d e r that s o m e t u r n e d away from G o d a n d reli
gion b e c a u s e t h e y perceived G o d as unfair a n d unjust. O t h e r s lived in a
spiritual docility t h a t refused to q u e s t i o n t h e u n f a t h o m a b l e w i s d o m of
G o d . At t h e core of their being, t h e a c c u m u l a t e d b o d y of beliefs t h a t t h e y
w e r e given t h r o u g h their religious studies did n o t provide t h e m w i t h h o p e
in t h e political struggle over Palestine. Basically, t h e y w e r e t a u g h t t h a t G o d
was n o t o n t h e side of t h e Palestinians.
It was left to t h e advent of Palestinian Liberation Theology (PLT) to
shatter this atrociously false theology, expose its falacious biblical interpreta
tion and exegesis, and call attention to t h e spiritual, theological, and political
injuries it had caused to m a n y Arab Christians, including Palestinians. It was
only t h e n t h a t d e e p e r m e a n i n g s of faith based o n a G o d of justice and
peace were presented to t h e Christians, driving o u t t h e myths of a biased
god. G o d always s t a n d s o n t h e side of justice because G o d is faithful to
himself as t h e G o d of justice and truth. G o d ' s bias is s h o w n only w i t h t h e
oppressed, t h e poor, a n d t h e marginalized. This theology restored m e a n i n g
a n d h o p e to Palestinians.
With t h e rise of PLT, this d e e p e r biblical resource b e c a m e available to
Christians. T h e Bible had b e e n a strong w e a p o n in t h e h a n d s of Christian
a n d Jewish Zionists. T h r o u g h a fundamentalist i n t e r p r e t a t i o n of t h e Bible,
Christian Zionists w e r e influencing millions of A m e r i c a n s in a m i s g u i d e d
s u p p o r t of Israel. This a b u s e of t h e Bible m a d e a religious a n d theological
r e s p o n s e necessary.
Palestinian t h e o l o g y of liberation focuses o n t h e life a n d ministry of
Jesus Christ. H e b e c o m e s a m o d e l for t h e Palestinian Christian. Jesus is
perceived as a Palestinian living u n d e r occupation. In fact, from birth to
death, Jesus k n e w life only u n d e r a b r u t a l R o m a n occupation. This m e a n s
t h a t all of his teachings a n d relationships w e r e carried o u t in t h e milieu of
t h e occupation. Reading t h e G o s p e l s from this perspective o p e n s u p n e w
a v e n u e s of insight t h a t are n o t usually clear. For example, Jesus' t e a c h i n g
SPRING 2005 67
regarding n o n v i o l e n c e takes o n a n e w e m p h a s i s (Matt. 5:38-42). Similarly,

t h e love for t h e e n e m y reveals t h e revolutionary n a t u r e of Jesus' radical
ethic in first-century Palestine (Matt. 5:43-48). At t h e s a m e time, t h e fact
t h a t Jesus c h o s e to read a passage from Isaiah t h a t e m p h a s i z e s t h e w o r k of
justice reflects a greater involvement o n his p a r t w i t h issues of social,
e c o n o m i c , religious, a n d even political justice (Luke 4:18-19). The r e p e a t e d
e m p h a s i s t h r o u g h o u t t h e G o s p e l s against t h e n a r r o w religious and political
nationalism of his d a y s e e m s very striking a n d offers t h e m o d e r n - d a y
followers of Jesus in Palestine i m m e a s u r a b l e strength t o resist t h e injustice
of t h e occupation.
All t h e above a n d so m u c h m o r e t h a t c o m e s o u t from t h e life a n d
ministry of Jesus are a wonderful refreshing b r e e z e t h a t helps t h e Christian
n o t only to c o m p a r e Jesus' r e s p o n s e to life u n d e r o c c u p a t i o n with today's
Palestinian r e s p o n s e b u t also to give Christians strength to c o n t i n u e in t h e
struggle against injustice. S o m e of t h e m o s t i m p o r t a n t challenges facing a
Palestinian liberation response c o m e from a d o p t i n g a nonviolent a p p r o a c h
in t h e resistance against Israel's illegal occupation of t h e Palestinian territo
ries. Indeed, it is i m p o r t a n t to resist evil w i t h o u t using t h e evil m e t h o d s of
8
violence a n d terror (Matt. 5:39; Rom. 12:17). Equally, it is i m p o r t a n t to resist
a n d struggle against t h e racism a n d discrimination practiced by t h e Israeli
g o v e r n m e n t against t h e Palestinians in almost every walk of life. However, it
m u s t b e d o n e t h r o u g h t h e m a n y nonviolent m e t h o d s that are available.
O n e of t h e m o s t u n f o r t u n a t e deteriorations in t h e Palestinian struggle
against t h e Israeli o c c u p a t i o n of their c o u n t r y h a s b e e n suicide b o m b i n g s .
T h e Palestinians did n o t use this m e t h o d in t h e beginning. In fact, t h e r e
were n o suicide b o m b i n g s before 1993, a l t h o u g h t h e o c c u p a t i o n of t h e
Palestinian territories b e g a n in 1967. It was d u e to t h e escalation in t h e
oppressive policies of t h e Israeli g o v e r n m e n t a n d t h e increasing killing of
Palestinians t h a t Palestinians resorted to t h e use of their o w n bodies as
i n s t r u m e n t s of attack. In spite of all t h e a r g u m e n t s for a n d against, from a
Christian perspective suicide b o m b i n g s m u s t b e c o n d e m n e d . Palestinian
liberation t h e o l o g y c a n n o t c o n d o n e s u c h actions a n d c o n t i n u e to p r o m o t e
a n o n v i o l e n t a p p r o a c h to resistance. T h e e x a m p l e of Christ presents t h e
Christian w i t h a revolutionary m o d e l in w h i c h o n e accepts suffering o n
oneself rather t h a n inflict it o n o t h e r s . Christ's suffering critiques t h e
p h e n o m e n o n of suicide b o m b i n g s a n d p o i n t s to a different paradigm for
9
t h e Christian.
68 QUARTERLY REVIEW
N A I M ATEEK
Moreover, w h a t is striking is t h e way Jesus focused o n t h e injustices

w i t h i n his o w n c o m m u n i t y . T h e G o s p e l s e m p h a s i z e t h e way h e a d d r e s s e d
t h e e c o n o m i c inequalities within society (Luke 12:13-21; 16:19-31). H e was
sharply critical of t h e c o r r u p t i o n s of t h e religious leadership of his day
(Matthew 23). Undoubtedly, his b l u n t and p o i n t e d language c o n t r i b u t e d to
t h e o p p o s i t i o n a n d r e s e n t m e n t against him. Similarly, Palestinian followers
of Jesus Christ m u s t address in a c o m p r e h e n s i v e way t h e various p r o b l e m s
that o p p r e s s a n d d e h u m a n i z e p e o p l e . T h e y n e e d t o follow in Jesus* s t e p s
a n d face t h e m w i t h great c a n d o r and integrity.
A n o t h e r d i m e n s i o n t h a t h a s b e e n of i m m e n s e i m p o r t a n c e is t h a t of
t h e biblical theology of land a n d h o w it can h e l p Palestinian Christians in
challenging Jewish a n d Christian Zionist interpretations. D u e to t h e a b u s e
of t h e Bible by Jewish a n d Christian Zionists, t h e Bible has b e e n u s e d to
s u p p o r t t h e exclusive right of Israel to t h e land a n d t h e n e g a t i o n of
Palestinian rights. In a t h e o l o g y of land t h a t deals w i t h t h e w h o l e topic in a
c o m p r e h e n s i v e way, o n e discovers t h a t t h e exclusive strand, t h o u g h quite
d o m i n a n t in t h e Old Testament, d o e s n o t constitute t h e a u t h e n t i c a n d
holistic message of t h e Bible. T h r o u g h o u t t h e Bible, t h e m o v e m e n t is
toward a m o r e inclusive theology. Indeed, a p l e t h o r a of material reflects a
n a r r o w a n d exclusive c o n c e p t of t h e land t h a t precludes non-Jews. Yet it is
clear t h a t t h e inclusive strand b e c a m e increasingly p r o m i n e n t in s o m e of
t h e post-Exilic p r o p h e t i c material. T h e N e w T e s t a m e n t clearly reflects a n
10
inclusive theology of l a n d . W h e n this inclusive theology is translated into
t h e political arena, Palestinian Christians are able to p r o m o t e a political
solution to the land o n t h e basis of t h e inclusion of o t h e r s rather t h a n their
exclusion. Such a theology, based o n s o u n d exegesis of b o t h t h e Old a n d
t h e N e w Testaments, has b e e n a t r e m e n d o u s resource of faith t h a t has
h e l p e d m a n y Palestinian Christians in t h e p r o m o t i o n of a just peace.
Concretely, this m e a n s t h a t p e a c e requires t h e sharing of t h e land of
Palestine b e t w e e n Israeli Jews and Palestinian Arabs. In o t h e r words, t h e
illegal o c c u p a t i o n of t h e West Bank, including East Jerusalem a n d t h e G a z a
Strip, m u s t c o m e to an e n d a n d an i n d e p e n d e n t , sovereign, a n d viable
Palestinian state m u s t b e established alongside t h e State of Israel. Both
states m u s t enter into p e a c e treaties t h a t are g u a r a n t e e d by t h e interna
tional c o m m u n i t y and s o m e form of e c o n o m i c i n t e r d e p e n d e n c e t h a t will
e n s u r e t h e i r e c o n o m i c g r o w t h a n d prosperity.
Religion is b e i n g used in t h e conflict t o d a y to alienate a n d o p p r e s s and
SPRING 2005 69
T H E C O N F L I C T OVER. P A L E S T I N E : A P A L E S T I N I A N C H R I S T I A N RESPONSE
to m a k e exclusive claims. However, t h e Palestinian Christian c o n t r i b u t i o n

is t o advocate for a different perspective. Religion can b e u s e d as a recon
ciling factor in p r o m o t i n g t h e s h a r i n g of t h e c o u n t r y a n d t h e creation of a
just peace, w h e r e Palestinians a n d Israelis c a n live t o g e t h e r a n d find
healing a n d well-being.
The Parable of the Rich Fool (Luke 12:13-21)

As o n e looks for a peaceable solution to t h e conflict over Palestine, t h e
parable of t h e rich fool provides helpful insight. T h e parable was given in
r e s p o n s e to a q u e s t i o n p u t t o Jesus, "Teacher, tell m y b r o t h e r to divide t h e
family i n h e r i t a n c e w i t h m e " (Luke 12:13). This q u e s t i o n r e m a i n s t h e essen
tial o n e t h a t Palestinians c o n t i n u e to ask since t h e y have b e e n d e n i e d their
inheritance. In t h e parable, o n e s o n u s u r p s t h e legitimate rights of b o t h
b r o t h e r s t o their father's patrimony. T h e parable also implies t h a t o n e of
t h e b r o t h e r s is stronger t h a n t h e o t h e r a n d was able t o s h u n h i m and d e n y
his rights. It also a s s u m e s t h e n e e d for o u t s i d e arbitration.
Interestingly, Jesus refuses t o arbitrate. "Friend, w h o set m e to b e a
j u d g e or arbitrator over you?" Jesus could see t h a t t h e basic p r o b l e m is
greed. H e realized t h a t g r e e d is a destructive force t h a t can drive away
even brotherly love a n d create e n m i t y w i t h i n t h e s a m e family. H e felt t h a t
t h e p r o b l e m was n o t going t o b e solved by s o m e o n e w h o w o u l d pontifi
cate a n d p r o n o u n c e a j u d g m e n t o n t h e share p e r c e n t a g e s b e t w e e n t h e two.
T h e p r o b l e m lies in a m u c h d e e p e r issue, namely, t h e underlying sin of
greed, selfishness, injustice, a n d t h e a b s e n c e of love b e t w e e n t h e brothers.
A l t h o u g h Jesus refused t o act as an arbiter, h e nevertheless gave t h e solu
tion t h r o u g h a parable t h a t struck at t h e h e a r t of t h e p r o b l e m . In t h e
conflict over Palestine, t h e following lessons n e e d to b e l e a r n e d so t h a t a
solution can b e found.
1. Beware of greed. H u m a n life d o e s n o t consist in t h e accumulation of
riches. It is possible to b e rich a n d powerful a n d still b e miserable. It is
possible to have everything o n e n e e d s a n d still b e insecure a n d fearful.
Possessing all of Palestine d o e s n o t g u a r a n t e e a life of security for t h e
Israelis. O n t h e contrary, it will only lead to instability a n d fear, b e c a u s e t h e
inheritance was n o t shared w i t h t h e Palestinian b r o t h e r a n d sister. T h e
reverse is also t r u e . Any exclusive claim t o t h e i n h e r i t a n c e is w r o n g .
2. T h e rich m a n in t h e parable was getting richer but, instead of
b e c o m i n g m o r e c o m p a s s i o n a t e towards t h e n e e d s of others, h e could t h i n k
70 QUARTERLY REVIEW
NAIM ATEEK
only a b o u t enlarging his o w n estate. Instead of seeing t h e n e e d of t h e p o o r

a r o u n d h i m and t h i n k i n g of ways to b e of help, h e c o n s i d e r e d only his o w n
interests. T h e e x p a n s i o n of Israel by confiscating m o r e a n d m o r e
Palestinian land can only b e achieved t h r o u g h t h e p o w e r of t h e gun; b u t it
can never achieve peace. Recognizing t h e rights of o t h e r s a n d s h a r i n g t h e
land w i t h t h e m can b r i n g p r o s p e r i t y for all. C o m p a s s i o n c o n t r i b u t e s to
peacemaking, while t h e c o n s e q u e n c e s of g r e e d are bitterness a n d strife.
3. T h e Lord called t h e rich m a n a fool. H e will n o t b e able to enjoy any
of his riches because h e only t h o u g h t of his o w n selfish n e e d s a n d n o t of
t h e n e e d s of others. T h e exploitation of o t h e r s leads t o grave injustice a n d
d o e s n o t yield peace. S o m e p e o p l e a c c u m u l a t e riches a n d prestige b y step
p i n g o n t h e rights of others. This m a y e a r n t h e m respect, wealth, a n d
p o w e r in t h e eyes of t h e world; b u t in t h e eyes of God, t h e y are fools w h o
d o n o t k n o w h o w to m a k e p e a c e and h o w to create a n equitable society
w h e r e people's dignity can b e respected.
D o i n g justice e n s u r e s a life of p e a c e a n d security b e t w e e n t h e t w o
b r o t h e r s . Justice m u s t b e d o n e in sharing t h e land of Palestine b e t w e e n
Israelis a n d Palestinians. N o solution will b e viable if t h e i n h e r i t a n c e is not
s h a r e d b e t w e e n t h e t w o a n d t h e Palestinians receive their rightful share.
O n s u c h a just basis, p e a c e and reconciliation can b e built. True p r o s p e r i t y
c o m e s in a life of p e a c e a n d security w i t h t h e n e i g h b o r a n d t h e brother.
The Rev. Dr. Nairn Ateek is founder and director of Sabeel Ecumenical Liberation
Theology Center in Jerusalem.
Endnotes
1. For a m o r e detailed discussion o n D i s p e n s a t i o n a l i s m , see t h e w o r k of
S t e p h e n Sizer in his f o r t h c o m i n g b o o k Christian Zionism: Road Map to
Armageddon? (InterVarsity, 2004); or online: http://www.christianzionism.org.
See also Donald Wagner, Anxious for Armageddon (Herald Press, 1995), 85-95,
and the article by Barry Bryant in this issue.
2. For more background on Lord Shaftesbury, see Barbara W. Tuchman, Bible
and Sword (New York: Ballantine Books, 1984), 175-207.
3. Michael Prior, Zionism and the State of Israel: A Moral Inquiry (London:
Routledge, 1999), 140.
4. O n the various types of Millenarianism, see RJ. McKelvey, The Millennium
SPRING 2005 71
and the Book of Revelation (Cambridge: Lutterworth, 1999), 13-41.

5. S o m e r e l i g i o u s J e w s n e v e r a c c e p t e d Z i o n i s m . S e e Neturei Carta
(www.nkusa.org) and American Council for Judaism (www.ACJNA.org).
6. Roberto Bacchi, The Population of Israel (Jerusalem: Hebrew University, 1977), 5.
7. See Nairn Ateek, Justice, and Only Justice (Maryknoll, NY: Orbis, 1989), 74-150.
8. See Walter Wink's interpretation of Matt. 5:39 in The Powers That Be (New
York: Doubleday, 1998), 98-111.
9. See Nairn Ateek, "Suicide Bombers: What is theologically and morally wrong
with suicide bombings?" (Sabeel D o c u m e n t s No. 1,2003), www.sabeel.org.
10. As examples of the more exclusive strand, one can point to the promise of
the land to Abraham as recorded in Genesis chs. 12, 15, and 17 and repeated
many times since then. D e u t e r o n o m y (eg., chs. 7, 9, 13, 20) contains m a n y
extreme instances of an exclusive theology of the land. As examples of the
inclusive strand, note the prophetic emphasis on God's unbiased exercise of
justice for all in, for example, Amos 9:7-10, Micah 6:8, and Ezekiel 47:21-23, as
well as t h e Book of J o n a h . T h e i n c l u s i v e s t r a n d c o n t i n u e s in t h e N e w
Testament. Jesus' emphasis on t h e kingdom of G o d is in itself an inclusive
concept. The emphasis on God's love and care for all people in John 3:16 and
Matt. 8:5-13 are examples of this theology. Paul's inclusive reinterpretation of
the promise of land to Abraham in light of the coming of Jesus Christ is very
striking (see Rom. 4:13).
72 QUARTERLY REVIEW
A Jewish Renewal Understanding of
the State of Israel
MICHAEL LERNER
J ews did n o t r e t u r n to Palestine in order to b e oppressors or representa

tives of Western colonialism or cultural imperialism. It is t r u e t h a t s o m e
early Zionist leaders s o u g h t to portray their m o v e m e n t as a way to serve t h e
interests of various Western states. A n d m a n y Jews w h o c a m e b r o u g h t with
t h e m a Western arrogance that m a d e it possible for t h e m t o see Palestine as
"a land w i t h o u t a p e o p l e for a people w i t h o u t a land," a n d h e n c e to virtually
ignore t h e Palestinian p e o p l e a n d their o w n cultural a n d historical rights.
However, t h e vast majority of t h o s e w h o c a m e were seeking refuge from t h e
m u r d e r o u s ravages of Western anti-Semitism or from t h e oppressive
discrimination that t h e y experienced in Arab countries.
I try t o tell this s t o r y in a n u a n c e d a n d balanced way in m y b o o k
1
Healing Israel/Palestine, 1 s h o w h o w each m o v e m a d e by t h e Jewish settlers
was interpreted in t h e w o r s t possible way by Arabs as proof of their w o r s t
fantasies of w h a t Jews "really w a n t e d " (which, according t o t h e feudal
l a n d o w n e r s w h o feared t h e Jews, was simply to displace t h e native popula
tion) a n d h o w each m o v e m a d e by t h e Arab leadership was i n t e r p r e t e d in
t h e w o r s t possible way by Jews as proof of their w o r s t fantasies of w h a t
Arabs "really w a n t e d " (ending any Jewish p r e s e n c e in t h e H o l y L a n d except
o n t h e traditional dhimmi terms, in w h i c h n o n - M u s l i m s lived peacefully in
apartheid-like conditions, as t h e y had in m o s t Islamic c o u n t r i e s for t h e past
t h o u s a n d years). W h a t I s h o w t h e r e is t h a t each side's i n t e r p r e t a t i o n "made
sense" from the s t a n d p o i n t of their o w n history a n d cultural a s s u m p t i o n s .
So t h e struggle t h a t e m e r g e d was in s o m e way a n o u t g r o w t h of t h e histor
ical e x p e r i e n c e of each s i d e - A r a b s w i t h t h e C r u s a d e r s a n d w i t h c o n t e m p o
rary E u r o p e a n colonialism; Jews w i t h t h e p e r s e c u t i o n in E u r o p e a n d w i t h
t h e history of o p p r e s s i o n in Islamic lands.
T h e Ashkenazi Jews w h o s h a p e d Israel in its early years w e r e j u m p i n g
from t h e b u r n i n g buildings of E u r o p e - a n d w h e n t h e y l a n d e d o n t h e backs
of Palestinians, unintentionally causing a great deal of p a i n to t h e p e o p l e
QUARTERLY REVIEW 73
A JEWISH R E N E W A L U N D E R S T A N D I N G O F T H E STATE O F ISRAEL
w h o already lived there, t h e y w e r e so transfixed w i t h their o w n (much

greater a n d m o r e acute) pain t h a t t h e y couldn't b e b o t h e r e d to notice t h a t
t h e y were displacing a n d h u r t i n g o t h e r s in t h e process of creating their
o w n state. Yet t h e task of paying a t t e n t i o n t o t h e p a i n t h e y w e r e causing
was m a d e m o r e difficult by t h e startling facttoo often ignored in c o n t e m
p o r a r y discoursethat t h e Arab leadership in Palestine, working w i t h t h e
s u r r o u n d i n g feudal leadership of o t h e r Arab countries, s u c c e e d e d in using
A r a b power t o c o n v i n c e t h e British m a n d a t e holders of Palestine t h a t t h e y
should n o t allow Jews seeking refuge from Hitler to e n t e r into Palestine at
precisely t h e m o m e n t w h e n t h e s e Jews w e r e b e i n g killed by t h e millions in
E u r o p e . Even after t h e war, w h e n t h e d i m e n s i o n s of t h e g e n o c i d e w e r e
fully revealed, t h e Palestinian leadership insisted t h a t t h e British n o t allow
h u n d r e d s of t h o u s a n d s of Jews in displaced-persons c a m p s to c o m e t o
Palestine, w h e r e t h e y might rejoin families a n d start a n e w life. It was only
t h e creation of t h e State of Israel t h a t provided t h o s e refugees w i t h a h o m e
t o g o to d e s p i t e t h e o p p o s i t i o n of t h e Palestinian population.
Jews' anger a n d upset at t h e way t h e y h a d b e e n treated w h e n it was
t h e y w h o were t h e refugees a n d victims of genocide formed t h e b a c k d r o p
to their willingness to go along w i t h a war t o create t h e State of Israel t h a t
also involved forced displacements of t h e A r a b population. Jews' insensi-
tivity to t h e pain that t h e y caused a n d their s u b s e q u e n t denial of t h e fact
t h a t in creating Israel t h e y had simultaneously helped create a Palestinian
p e o p l e m o s t of w h o m were forced to live as refugees (their m a n y descen-
d e n t s today still live as exiles and d r e a m of "return" just as w e Jews did for
over 1800 years) was aided by t h e arrogance, stupidity, a n d anti-Semitism of
Palestinian leaders a n d their Arab allies in n e i g h b o r i n g states. These leaders
d r e a m e d of ridding t h e area of its Jews and, m u c h like t h e Herut "revision
ists" w h o eventually c a m e to r u n Israel in t h e past twenty years, consistently
resorted to violence a n d intimidation t o p u r s u e their maximalist fantasies,
rejecting t h e United N a t i o n s 1947 offer t h a t would have given Palestinians a
state far larger t h a n t h e o n e t h e y are n o w talking about.
By t h e time Palestinians had c o m e to their senses a n d acknowledged t h e
reality of Israel and t h e necessity of a c c o m m o d a t i n g to that reality if t h e y
were ever to find a way to establish even t h e m o s t minimal self-determina
tion in t h e land that had o n c e belonged to their parents a n d grandparents,
it was too late to u n d e r m i n e t h e powerful misperception of reality held by
m o s t Jews a n d Israelis that their state was likely to b e w i p e d o u t at any
74 QUARTERLY REVIEW
MICHAEL LERNER
m o m e n t if t h e y did n o t exercise t h e m o s t powerful vigilance. D r e n c h e d in

t h e m e m o r i e s of t h e Holocaust and in t h e internalized vision of themselves
as inevitably powerless, Jews were unable to recognize that t h e y h a d b e c o m e
t h e m o s t powerful state in t h e region and a m o n g t h e t o p 20 percent of
powerful countries in t h e world. A n d for over thirty years t h e y have used this
sense of i m m i n e n t potential d o o m to justify t h e continuation of t h e occupa
tion of t h e West Bank a n d Gaza.
T h e o c c u p a t i o n could only b e m a i n t a i n e d b y w h a t has b e c o m e a n
international s c a n d a l - t h e violation of basic h u m a n rights of t h e occupied;
t h e d o c u m e n t e d a n d w i d e s p r e a d use of torture; t h e systematic d e s t r u c t i o n
of Palestinian homes; t h e grabbing of Palestinian lands to allow e x p a n s i o n
of West Bank settlements t h a t h a d b e e n created for t h e sole p u r p o s e of
e n s u r i n g t h a t n o future a c c o m m o d a t i o n w i t h Palestinians could ever allow
for a viable Palestinian state in t h e West Bank (since, as m a n y settlers
argued, t h e land h a d b e e n given to t h e Jewish p e o p l e by G o d , t h u s
precluding any rights to Palestinians); a n d t h e transformation of Israeli poli
tics from a r o b u s t d e m o c r a c y into a system replete w i t h verbal violence
t h a t s o m e t i m e s spilled over into real violence (most notably, t h e assassina
tion of p r i m e minister Rabin b e c a u s e of his p u r s u i t of p e a c e a n d reconcilia
tion w i t h t h e Palestinian people).
T h e distortions in Israeli society required to e n a b l e t h e o c c u p a t i o n to
c o n t i n u e have b e e n yet a n o t h e r d i m e n s i o n of t h e problem. First, take t h e
pervasive racism towards Arabs, manifested in t h e willingness n o t only to
b l a m e all Palestinians for t h e terrorist actions of a small m i n o r i t y b u t also
to treat all Israeli citizens of Palestinian d e s c e n t as second-class citizens.
For example, East Jerusalem or Israeli-Palestinian t o w n s receive lesser
a m o u n t s of financial assistance t h a n Jewish towns. Second, observe t h e
refusal to allocate a d e q u a t e funds to rectify t h e social inequalities b e t w e e n
Ashkenazi a n d Sephardic/Mizrachi Jews. Third, n o t e t h e willingness of b o t h
Labor a n d Likud to m a k e electoral deals w i t h ultra-orthodox parties i n t e n t
o n using state power t o enforce religious control over Israelis' p e r s o n a l
lives a n d t o grab d i s p r o p o r t i o n a t e state r e v e n u e s in o r d e r t h a t t h e y could
c o u n t o n t h e s e religious parties to back w h a t e v e r their e n g a g e m e n t o r
d i s e n g a g e m e n t plans are in t h e West Bank.
Perhaps o n e of t h e greatest victims of all t h e s e distortions in Israel's
political life has b e e n Judaism itself. Judaism has always h a d w i t h i n it t w o
c o m p e t i n g strands, o n e t h a t affirmed t h e possibility of healing t h e world
SPRING 2005 75
a n d t r a n s c e n d i n g its violence a n d cruelty a n d t h e o t h e r t h a t saw "the

O t h e r " (be t h a t t h e original i n h a b i t a n t s of t h e land, w h o w e r e to b e subject
to genocidal extermination, or later G r e e k s , Romans, Christians, or n o w
Arabs) as i n h e r e n t l y evil, b e y o n d r e d e m p t i o n , a n d h e n c e deserving of
cruelty a n d violence. I call this latter s t r a n d "Settler Judaism," b e c a u s e it
reflects t h e ideology of settling t h e land t h a t reaches its fulfillment as m u c h
in t h e Book of J o s h u a (and in s o m e q u o t e s in Torah) as in t h e reckless acts
of Ariel Sharon a n d t h e c u r r e n t manifestations of t h e N a t i o n a l Religious
Party in Israel. This s t r a n d was actually a v e r y n e c e s s a r y p a r t of keeping
psychologically healthy in t h e long p e r i o d of Jewish history w h e n w e w e r e
t h e o p p r e s s e d a n d w e w e r e b e i n g psychologically brutalized by imperial
occupiers o r by o u r m o s t immoral "hosts" in E u r o p e a n societies. It was a n
i m p o r t a n t bulwark to a s e n s e of potential p o w e r a m o n g t h e m o s t power
less p e o p l e s of E u r o p e t h a t w e Jews could fantasize a b o u t a past in w h i c h
w e had b e e n strong e n o u g h to c o n q u e r t h e land (though historians have
d o u b t e d t h a t s u c h a c o n q u e s t ever occurred) a n d emotionally powerful
e n o u g h t o proclaim ourselves "chosen." This h a p p e n e d at a time w h e n , in
fact, t h e rest of t h e world was treating us as their p r i m a r y d e m e a n e d
"other" a n d their m a s s culture portrayed us as devils w i t h h o r n s a n d tails,
p e o p l e w h o loved m o n e y a n d sexual c o n q u e s t m o r e t h a n w e loved life
itself a n d w h o were d e s t i n e d for eternal d a m n a t i o n . In s u c h a context, t h e
fantasies of having p o w e r over o t h e r s was an e m p o w e r m e n t badly n e e d e d .
But today, w h e n Jews are t h e rulers over an occupied p e o p l e or living

in Western societies a n d s h a r i n g t h e u p p e r crust of i n c o m e a n d political
p o w e r w i t h o u r non-Jewish neighbors, t h e s u p r e m a c i s t ideas of Settler
J u d a i s m create a religious ideology t h a t c a n appeal only to t h o s e stuck in
t h e s e n s e t h a t we are eternally vulnerable. For a n e w generation of Jews,
bred in c i r c u m s t a n c e s of p o w e r a n d success, a J u d a i s m b a s e d o n fear a n d
d e m e a n i n g of o t h e r s a n d used as a justification for every n u a n c e of Israeli
power a n d o c c u p a t i o n b e c o m e s a J u d a i s m t h a t has v e r y little spiritual
appeal. Ironically, t h e n e e d to b e a h a n d m a i d e n to Israel distorts J u d a i s m
a n d causes a "crisis of continuity" as y o u n g e r Jews seek spiritual insight
outside their inherited tradition.
Yet J u d a i s m has a n o t h e r strand, w h a t I a n d o t h e r s call "Renewal
Judaism." This strand started w i t h t h e P r o p h e t s a n d has reasserted itself in
every major age of Jewish life. It insists t h a t t h e G o d of Torah is really t h e
Force of Healing a n d Transformation a n d t h a t o u r task is n o t to sanctify
76 QUARTERLY REVIEW
MICHAEL LERNER
existing p o w e r relations b u t to challenge t h e m in t h e n a m e of a vision of a

world of p e a c e and justice. Perhaps t h e greatest d a n g e r t h a t Israel p o s e s t o
t h e Jewish p e o p l e is t h e e x t e n t t o w h i c h it has h e l p e d Jews b e c o m e cynical
a b o u t their central task, namely, to proclaim to t h e world t h e possibility of
possibility, to affirm t h e G o d of t h e universe as t h e Force t h a t m a k e s
possible t h e breaking of t h e t e n d e n c y of p e o p l e to d o to o t h e r s t h e
violence a n d cruelty t h a t was d o n e to t h e m - t h e Force t h a t m a k e s possible
t h e t r a n s c e n d e n c e of "reality" as it is so t h a t a n e w world can b e shaped. If
Israel is ever to b e healed, it will only b e w h e n it is able to reject this slavish
s u b o r d i n a t i o n to political realism a n d o n c e again e m b r a c e t h e transforma
tive spiritual message of renewal.
To believe in t h e G o d of t h e universe as t h e Force of Healing a n d
Transformation is actually core to w h a t Judaism was traditionally. T h e
H e b r e w n a m e for God, YudHeyVavHey, woefully t u r n e d into a p r o n o u n c e
able b u t distorted "Jehovah" by t h e King J a m e s mistranslation of t h e
H e b r e w Bible, is formed from t h e root letters HVH, w h i c h is t h e H e b r e w of
t h e p r e s e n t tense of t h e w o r d "to be." T h e Yud in front of t h a t indicates
future tensethat is, G o d as t h e m o v e m e n t from t h a t w h i c h is t o t h a t
w h i c h can be, t h e transformation of t h e is into t h e ought.
Yet m o s t people are stuck in w h a t t h e Bible calls idolatrywhich in
today's world is best translated as "cynical realism." To b e a cynical realist is
to allow "that which is" to d e t e r m i n e your vision of "that w h i c h can be."
O n c e you u n d e r s t a n d this, you can see w h y I believe t h a t m o s t p e o p l e w h o
claim to b e religious, in t h e Jewish world a n d in almost every o t h e r religious
tradition, actually don't believe in G o d b u t instead are cynical realists. They
d o n o t believe that t h e world can be healed a n d transformed a n d that it c a n
b e based o n love, kindness, generosity, and o p e n h e a r t e d n e s s , b e c a u s e t h e y
d o n o t believe that t h e G o d of t h e universe really has any capacity to
enliven in h u m a n s that p a r t of us that aspires to a world of this sort.
This is t h e key to u n d e r s t a n d i n g w h a t n e e d s to b e d o n e to heal
2
Israel/Palestine. I a m a strong s u p p o r t e r of t h e G e n e v a Accord. But I also
believe t h a t n o political a g r e e m e n t will ever b e sufficient for healing this
struggle unless it is a c c o m p a n i e d by a powerful spiritual m o v e m e n t t h a t
focuses o n developing in b o t h p e o p l e s a spirit of r e p e n t a n c e a n d atone
m e n t b a s e d o n a d e e p recognition t h a t each side has b e e n cruel a n d
hateful toward t h e other. Each n e e d s to d o serious i n n e r w o r k to change
t h e ways t h a t t h e y have portrayed themselves as t h e "righteous victims"
SPRING 2005 77
a n d t h e o t h e r as t h e e m b o d i m e n t of evil. O n this foundation, a process of

"truth a n d reconciliation" will b e possible, a n d eventually a n e w a t t i t u d e of
openheartedness.
Because Israel has t h e greater power, I insist to m y o w n p e o p l e t h a t it
is w e w h o s h o u l d take t h e first s t e p s by unilaterally e n d i n g t h e o c c u p a t i o n
a n d by giving t h e West Bank s e t t l e m e n t s t o t h e Palestinian p e o p l e as a step
in t h e process of providing c o m p e n s a t i o n for t h e d e c a d e s of h o m e l e s s n e s s
a n d refugee status. But this will b e difficult in o u r p o s t - 9 / 1 1 world. It is
t o u g h e n o u g h t o convince A m e r i c a n s , w h e n fears of terrorism remain
politically salient, t h a t t h e best way t o fight terror in t h e world is to follow
T h e Tikkun C o m m u n i t y ' s plan for a Global Marshall Plan in which t h e U.S.
leads all t h e a d v a n c e d industrial societies in dedicating 5 p e r c e n t of their
a n n u a l G N P to e n d global poverty a n d provide a d e q u a t e educational a n d
healthcare facilities a n d programs. It is equally hard t o convince Israelis
facing daily t h r e a t s of t e r r o r to a p p r o a c h t h e Palestinians w i t h t h e spirit of
generosity t h a t is n e e d e d . Conversely, I believe t h a t t h e d y n a m i c s in Israel
would totally reverse w e r e t h e Palestinian p e o p l e to e m b r a c e t h e philos
o p h y of G a n d h i or M a r t i n L u t h e r King, Jr., a n d proclaim a principled, n o t
just a tactical, c o m m i t m e n t to nonviolence. Yet, given t h e reality of daily
o p p r e s s i o n from t h e occupation, it is hard to convince Palestinians t o
change their a p p r o a c h a n d d o w h a t n o n v i o l e n c e c a n accomplish, namely,
to convince t h e o p p r e s s o r t h a t t h e y are s e e n n o t as evil forces to b e
destroyed b u t as h u m a n beings to b e respected. This perception, o n c e
c o m m u n i c a t e d effectively as King did to w h i t e s in t h e U.S., lessens t h e fear
of t h e d o m i n a t o r s t h a t in letting g o of their d o m i n a t i o n t h e y risk their o w n
e x t e r m i n a t i o n at t h e h a n d s of t h e r i g h t e o u s indignation of t h o s e w h o m
t h e y had formerly o p p r e s s e d .
The central p r o b l e m underlying t h e frozenness of b o t h sidestheir

inability t o act in a spirit of generosity a n d o p e n h e a r t e d n e s s t h a t could
elicit t h e s a m e from t h e o t h e r sideis t h e depressive conviction t h a t t h e
o t h e r side will n e v e r c h a n g e a n d t h a t t h e m e s s a g e of cynical realism is t h e
ultimate truth, namely, t h a t n o t h i n g m u c h can c h a n g e a n d t h a t p e o p l e are
motivated m o r e by fear a n d self-interest t h a n by love a n d a desire to care
for o n e another. T h a t is w h y I believe t h a t t h e m o s t healing way o u t of this
impasse is for each side to o p e n itself u p to t h e spiritual reality of t h e
universe, b e c a u s e to t h e e x t e n t t h a t it could d o so it could let go of cynical
realism a n d realize t h a t t h e G o d of t h e universe m a k e s possible a real
78 QUARTERLY REVIEW
MICHAEL LERNER
transformation toward love a n d k i n d n e s s a n d generosity. A r m e d w i t h t h a t

belief, t h e y could m a k e t h e changes in t h e way t h e y treated t h e o t h e r side
t h a t w o u l d allow for a g e n u i n e a n d lasting peace.
In t h e m e a n t i m e , I believe t h a t o u r task in t h e U n i t e d States is t o
c h a n g e o u r o w n g o v e r n m e n t ' s slavish s u b o r d i n a t i o n to t h e pro-Sharon,
p r o - O c c u p a t i o n forces so t h a t it can play a m o r e positive role. T h e U n i t e d
States s h o u l d remain c o m m i t t e d to Israel's survival a n d flourishing
economically, politically, a n d militarily T h e best way to achieve t h a t e n d is
for t h e U.S. to lead a n international i n t e r v e n t i o n to separate t h e t w o sides
a n d i m p o s e a peace a g r e e m e n t along t h e lines of t h e G e n e v a Accord if t h e
t w o parties are unwilling t o c o m e to t h a t o n their o w n in t h e n e x t year. The
U.S. s h o u l d tell Israel t h a t it will i m p o s e t h e s a m e kind of e c o n o m i c boycott
o n Israel t h a t it has i m p o s e d o n C u b a until it i m p l e m e n t s fully t h e G e n e v a
Accord. If necessary, it s h o u l d b e r e a d y to mobilize a n international force
to separate and protect each p e o p l e from t h e o t h e r until b o t h sides u n d e r
s t a n d t h a t t h e world will n o t accept this killing a n y longer a n d will n o t
allow Israel to occupy t h e West Bank or Gaza.
I believe that t h e m e r e threat of that kind of i n t e r v e n t i o n will b e suffi
cient, b u t only if it is a c c o m p a n i e d by t w o o t h e r elements: (1) a n offer of a
mutual-defense pact w i t h t h e U.S., should Israel c o m p l y in a spirit of
generosity a n d o p e n h e a r t e d n e s s to t h e Palestinian people; (2) a declaration
of s u p p o r t for Israel to r e m a i n a Jewish state w i t h a majority of Jews a n d a
c o m m i t m e n t to Jewish culture until at least a h u n d r e d years after t h e time
w h e n anti-Semitism has d i s a p p e a r e d from t h e face of t h e earth, at w h i c h
p o i n t t h e affirmative-action n a t u r e of Israel will n o longer b e n e c e s s a r y and
Israel should t h e n b e c o m e a n o r m a l society in w h i c h Jews have n o special
status. W i t h o u t these t w o elements, a n y a t t e m p t to p r e s s u r e Israel will have
n o impact except to give m o r e p o w e r to t h e m o s t fearful e l e m e n t s in
Jewish consciousness. For t h a t reason, it is a terrible error a n d a deal-
breaker for t h e Palestinian p e o p l e to ask Israel to accept a "right of r e t u r n "
t h a t would, if i m p l e m e n t e d , eliminate t h e Jewish character of t h e state a n d
p u t Jews back into t h e position t h e y have b e e n for t h e past t w o - t h o u s a n d
years, namely, at t h e m e r c y of non-Jews. This situation has w o r k e d o u t so
disastrously for Jews t h a t m a n y would prefer to b r i n g t h e rest of t h e world
d o w n into nuclear war t h a n to g o t h r o u g h t h a t o t h e r e x p e r i e n c e again.
A n d here we c o m e to t h e c r u x of t h e psychology of t h e issue: Jews are
fearful a n d have r e a s o n to be. T h e legacy of anti-Semitism has n o t b e e n
SPRING 2005 79
A JEWISH RENEWAL U N D E R S T A N D I N G O F THE STATE O F ISRAEL
eliminated a n d still plays a role in t h e way t h a t Israel is critiqued in t h e U N

a n d in progressive circles. I have b e e n unequivocal in m y c o n d e m n a t i o n of
Israeli h u m a n - r i g h t s violations, b u t I a m also unequivocal in m y c o n d e m n a
tion of acts of t e r r o r against Israeli civilians. I d o n o t believe that a n y t h i n g
b u t a "progressive m i d d l e p a t h " t h a t is b o t h pro-Israel a n d pro-Palestine can
work. T h a t m i d d l e p a t h m u s t s h o w b o t h p e o p l e s t h a t t h e rest of t h e world
truly u n d e r s t a n d s their history a n d their fears a n d s p e a k s to t h e m w i t h
g e n u i n e compassion.
This has n o t b e e n t h e case. Israel's sins deserve c o n d e m n a t i o n , b u t n o t
a p a r t from c o n d e m n a t i o n of far w o r s e h u m a n - r i g h t s abusers. I p r o p o s e
using e c o n o m i c p o w e r to p u s h Israel into a settlement; b u t I favor t h o s e
s a m e policies in reference to o u r t r e a t m e n t of t h e even w o r s e h u m a n - r i g h t s
violators, including China, Russia, Iran, Saudi Arabia, Syria, Egypt, Pakistan,
a n d t h e U.S. itself. W h e n t h e progressive m o v e m e n t singles o u t Israel's sins
for special a t t e n t i o n while t h e world w a t c h e s passively as far m o r e p e o p l e
are killed in R w a n d a a n d t h e n in Darf ur t h a n w e r e ever killed in t h e Israeli-
Palestinian struggle, this selective p r o s e c u t i o n r e m i n d s Jews of t h e long
history of Jew-hating, w h o s e legacy r e m a i n s strong.
This is a t r u t h t h a t m a n y have n o t fully u n d e r s t o o d : Even correct criti
cisms c a n s o m e t i m e s b e racist. S u p p o s e in a t t e n d i n g a m e e t i n g of a neigh
b o r h o o d association m y s o n is singled o u t by a n e i g h b o r for criticism for
m a k i n g t o o m u c h noise. O t h e r n e i g h b o r s p o i n t o u t t h a t t h e r e is a w h o l e
g a n g of teenagers m a k i n g excessive n o i s e a n d m y s o n is just o n e , a n d n o t
e v e n t h e w o r s t o n e . This m e a n s t h a t t h e n e i g h b o r w h o focused o n m y child
might have just g o t t e n t h e s c e n e w r o n g . But if at future m e e t i n g s t h a t
n e i g h b o r k e e p s o n raising t h e criticism a b o u t m y s o n a n d fails to m e n t i o n
t h e others, t h e n t h e p r o b l e m is n o t just m y s o n b u t t h e irrational h a t r e d of
this neighbor, e v e n t h o u g h his criticisms are also correct. Singling o u t
Israel in this way is anti-Semitism; a n d as long as t h a t h a p p e n s , Jews will
n o t b e in a space to listen to t h e c o n t e n t of t h e criticisms.
T h e solution is to change A m e r i c a n policy toward b o t h Israel a n d t h e
rest of t h e world, so t h a t it is consistently a s u p p o r t e r of h u m a n rights a n d
willing t o b a c k t h a t u p w i t h its full e c o n o m i c a n d political power. Moreover,
it should work in concert with all t h e o t h e r nations of t h e world to i m p o s e a
m o r e just reality, n o t only in Israel b u t also in Darfur, Chechnya, Tibet,
Kashmir, a n d a host of o t h e r situations. In t h a t context, using A m e r i c a n
power t o change Israeli policy m a k e s a great deal of sense.
80 QUARTERLY REVIEW
MICHAEL LERNER
Yet m o s t Americans are reluctant to think in t h e s e kinds of global trans

formative terms. There is g o o d r e a s o n t o w a n t t o restrain A m e r i c a w h e n it
acts by itselfthe Iraq war serves as a c u r r e n t example. But America
working in concert w i t h t h e rest of t h e world a n d acting in a spirit of
generosity that would be manifest w h e n it first b e g a n to i m p l e m e n t t h e
Global Marshall Plan I m e n t i o n e d earlier would b e a very different force
for p e a c e a n d social justice t h a n it is today.
H o w d o we get there? By taking o u r belief in G o d seriously e n o u g h that
we b e c o m e active advocates for a n e w "bottom line" in o u r dealings with the
world and w i t h our o w n internal life in the U.S. Let this c o u n t r y b e c o m e t h e
world's leading force for redistributing wealth so that we can eliminate global
poverty, homelessness, hunger, and inadequate healthcare a n d education.
Let the U.S. b e c o m e the leading force for rectifying 150 years of global insen-
sitivity to t h e environment, rather t h a n as it is nowthe leading force for
blocking global ecological sanity. A n d let t h e U.S. i m p l e m e n t a n e w b o t t o m
line of love and caring, so that institutions will b e judged efficient, rational,
and productive to t h e extent that t h e y maximize n o t only m o n e y a n d power
but also love and caring a n d ethical a n d ecological sensitivity a n d e n h a n c e
our capacities to r e s p o n d to t h e universe with awe a n d wonder.
This is a n impossible task only in a world w h e r e w e have a c c e p t e d
cynical realism as o u r guide. But a world in w h i c h w e let G o d b e o u r guide
would provide for a f u n d a m e n t a l transformation in A m e r i c a so t h a t it
could have t h e moral legitimacy to lead a coalition of forces t h a t w o u l d
lovingly a n d powerfully i n t e r v e n e in all places w h e r e p e o p l e are currently
oppressed.
It is for this r e a s o n t h a t I have joined w i t h S u s a n n a h H e s c h e l (chair of
Jewish studies at D a r t m o u t h College a n d d a u g h t e r of t h e famous Jewish
theologian A b r a h a m J o s h u a Heschel) a n d w i t h C o r n e l West (professor of
t h e o l o g y at Princeton University) to create a n e w i n t e r n a t i o n a l interfaith
organization of t h e spirit called T h e Tikkun C o m m u n i t y (from t h e H e b r e w
w o r d tikkun, m e a n i n g "healing and transformation"), We are calling for
t h e s e kinds of changes in t h e U.S. a n d in its policies toward Israel, just as
w e are calling for Israel a n d Palestine to i m p l e m e n t t h e G e n e v a Accord a n d
develop a n e w a p p r o a c h of generosity a n d r e p e n t a n c e .
If t h e r e is o n e t h i n g I have l e a r n e d from history it is this: T h e p a t h of
t h e realists leads to m o r e violence a n d hatred, n o t t o p e a c e a n d generosity.
It is time n o w for a n e w voice of spiritual activism t o b e formed in this
SPRING 2005 81
c o u n t r y t h a t is a voice of love a n d kindness. I ask y o u t o h e l p m e in this

effort b y recruiting U n i t e d M e t h o d i s t s a n d o t h e r Christian friends t o join
w i t h us w h e n we go t o C o n g r e s s e a c h year t o u r g e t h e g o v e r n m e n t t o
s u p p o r t strategies like t h e G e n e v a Accord a n d o t h e r plans t h a t reflect a
progressive middle p a t h to peace. A joint Jewish-Christian-Islamic effort is
n e e d e d , a n d t h a t is w h a t we are building in T h e Tikkun C o m m u n i t y , So
please join o u r interfaith organization, T h e Tikkun C o m m u n i t y . Size
matters. If y o u a n d y o u r friends join, y o u will b e m a k i n g a serious contribu
tion to getting this middle-path perspective t a k e n m o r e seriously in
A m e r i c a n life today. Together w e c a n b r i n g m o r e of G o d ' s energy into
s h a p i n g t h e destiny of o u r world.
Rabbi Michael Lerner is editor of Tikkun and author of nine books, including
Jewish Renewal: A Path to Healing a n d Transformation (HarperCollins,
1995). The rabbi of Beyt T i k k u n synagogue in San Francisco, he encourages
people who agree with his perspective to join The Tikkun Community at
h t t p : / / w w w . T i k k u n . o r g ; email: RabbiLerner@tikkun.org.
Endnotes
1. Michael Lerner, Healing Israel/Palestine: A Path to Peace and Reconciliation
(North Atlantic Books, 2003).
2. See my response to critics of the Accord in my book The Geneva Accord and
Other Strategies for Middle East Peace (North Atlantic Books, 2004).
82 QUARTERLY REVIEW
Is The United Methodist Church a Global Church Yet?
DAVID J. L A W S O N PATRICK STREIFF
T h e p r o p o s e d title for this article

m a y b e seen as a q u e s t i o n or as
an invitation. Cynics will suggest
H as The United Methodist
Church ever b e e n a global
church? Will it ever b e one? In the
t h a t t h e q u e s t i o n implies t h a t s u m m e r 2004 issue of Quarterly
c u r r e n t conversation in T h e U n i t e d Review, I s u m m a r i z e d s o m e of
Methodist Church about being a m y research a b o u t t h e past. 1
global c h u r c h claims t o o m u c h a n d Surprisingly The United Methodist

is inaccurate. O t h e r s will hear in t h e Church (or its predecessors, particu
title t h e a s s u m p t i o n t h a t s o m e t h i n g larly the Methodist Episcopal
is in processthat a long-term Church) was m o r e global in its
c h a n g e is taking place a n d t h a t w e missionary outreach a h u n d r e d years
are m o v i n g toward i n c a r n a t i n g in ago t h a n for m o s t of t h e twentieth
o u r church's life t h e g e n u i n e n a t u r e century. Only in very recent years
of T h e U n i t e d M e t h o d i s t C h u r c h as have central conferences outside t h e
a global d e n o m i n a t i o n . United States again risen in impor
It is c o m m o n for ideological tance equal to or exceeding t h e level
perspective, political bias, or desire t h e y enjoyed in t h e 1920s. The ques
for political advantage to frame tion a b o u t t h e global nature of t h e
United Methodists' r e s p o n s e to t h e d e n o m i n a t i o n has also received n e w
issue. As w i t h m o s t i m p o r t a n t ques attention in Bruce W. Robbins's
2
tions in o u r church, p e r s o n s view recent b o o k A World Parish?

t h e actuality of our church's life W h y call T h e United M e t h o d i s t
t h r o u g h a lens that allows t h e m to C h u r c h a "global" church? A n d w h a t
see answers favorable to their n e e d s . is m e a n t by global! Globalization
A way o u t of t h e c o n s t a n t has b e c o m e a w a t c h w o r d for liberal
struggles a r o u n d this q u e s t i o n e c o n o m i s t s a n d an invective for
requires a different a p p r o a c h . It is social-justice advocates. T h e t e r m
for t h a t r e a s o n that I r e c o m m e n d global is u s e d in m a n y ways b u t is
continued on page 84 continued on page 86
QUARTERLY REVIEW 83
THE U N I T E D METHODIST C H U R C H AS A GLOBAL CHURCH
continued from page 83

a different approach. To start with, let us u n d e r t a k e an exhaustive inventory
of t h e actual location of United M e t h o d i s t congregations a n d annual confer
ences. T h e question of "location" will force t h e conversation to b e based in
reality. T h e United M e t h o d i s t p e n c h a n t for record-keeping should m a k e such
a n inventory relatively easy to assemble. By including t h e location of congre
gations that are in full connection with The United M e t h o d i s t Church a n d
firmly a part of an a n n u a l conference, w e are able accurately to list t h e
variety of nations w h e r e United M e t h o d i s t p e o p l e worship and witness.
O u r inventory will take o n special m e a n i n g w h e n we r e m e m b e r t h a t
n o t long a g o o u r C o n s t i t u t i o n w a s a m e n d e d so t h a t e a c h a n n u a l confer
e n c e is e q u a l in status, standing, a n d value, regardless of its geographical
location, cultural e n v i r o n m e n t , o r e c o n o m i c strength. Because of t h e
n a t u r e of o u r polity, t h e congregations in all of t h e s e a n n u a l conferences
s h a r e in this constitutional equality. All are of equal value in fulfilling G o d ' s
mission t o t h e world t h r o u g h t h e church.
This factual inventory will d e m o n s t r a t e that, following t h e reception of
T h e Methodist C h u r c h of Cote d'lvoire into m e m b e r s h i p at t h e 2004
General Conference, there are 120 a n n u a l conferences located in 39 nations.
According to m o r e recent information, these a n n u a l conferences have a total
of 43,048 local congregations. This last figure is quite fluid because of t h e
constant establishment of n e w congregations in m a n y p a r t s of t h e world. A s
an example, East a n d S o u t h e r n Africa are growing in m e m b e r s h i p at approx
imately 30 percent per year. The Philippines is experiencing similar growth.
In t h e United States, while m e m b e r s h i p gain is n o t impressive, there is a n
emphasis o n new-church starts t h a t will cause o u r c o u n t to fluctuate.
D o t h e s e n u m b e r s n o t m a k e it o b v i o u s t h a t T h e U n i t e d M e t h o d i s t
C h u r c h is global in character? But t h e r e is a p r o b l e m w i t h t h e word global.
T h e c u r r e n t d e b a t e over t h e positive a n d negative delimitation a n d i m p a c t
of globalization can distract us from o u r q u e s t for a n a p p r o p r i a t e descrip
tive term. T h e t e r m international is n o t a n y better, for it i n t r o d u c e s i n t o t h e
definition of o u r c h u r c h t h e idea of t h e "nation state" (a social invention
barely m o r e t h a n 2 0 0 years old).
W h e n w e e x a m i n e t h e n a t u r e of o u r c h u r c h m e m b e r s h i p , we are again
compelled to a d m i t to t h e p l a n e t a r y n a t u r e of o u r church. T h e language
a b o u t c h u r c h m e m b e r s h i p has c h a n g e d t h r o u g h several G e n e r a l
Conferences b u t t h e m e a n i n g has r e m a i n e d constant. W h e n a p e r s o n
84 QUARTERLY REVIEW
D A V I D J. L A W S O N
u n i t e s in m e m b e r s h i p with o n e of o u r congregations, h e or she immedi

ately b e c o m e s a m e m b e r of every o t h e r congregation in t h e c o n n e c t i o n .
W h e n a United M e t h o d i s t relocates, h e or s h e d o e s n o t join t h e n e w
congregation. Rather, t h e record of his or h e r m e m b e r s h i p is transferred
as a s y m b o l of his or h e r n e w setting for ministry.
In this article, focus is o n t h e "essence" of T h e U n i t e d M e t h o d i s t
C h u r c h . There are structural a n d financial issues to b e resolved. However,
if t h e s e issues are allowed to i n t r u d e themselves into t h e basic discussion,
t h e n in typical U n i t e d M e t h o d i s t fashion we will have m a d e it impossible
to answer t h e basic question. We discipline ourselves to identify o u r factual
existence. Institutional questions, as complex as t h e y are, will b e resolved
t h r o u g h t h e w i s d o m a n d organizational skill a m o n g o u r m e m b e r s .
Two remaining observations: (1) We m u s t confess t h e sins of o u r past
and p r e s e n t colonial mentality. M a n y d e n o m i n a t i o n s c o n t i n u e to define
t h e m s e l v e s based o n their national origin. That is o n e way to define t h e
church. It is not t h e U n i t e d M e t h o d i s t way. We m u s t constantly r e m i n d
ourselves that t h e United M e t h o d i s t C o n s t i t u t i o n s t a n d s at t h e center of
o u r life a n d will n o t allow us to t h i n k of ourselves as t h e "United M e t h o d i s t
C h u r c h of t h e United States" or of any o t h e r nation. (2) U n i t e d M e t h o d i s t s
in t h e United States n e e d to free themselves from t h e belief t h a t being t h e
largest (that is, having t h e m o s t money) gives t h e m t h e right to control t h e
church. I have heard s t a t e m e n t s like these in G e n e r a l Conference commit
tees by delegates from t h e U n i t e d States. It is n o t a position t h a t c a n b e
defended in Scripture. We n e e d to n a m e it for w h a t it isthe sin of arro
gance. It o u g h t to b e an e m b a r r a s s m e n t of t h e highest order.
Conducting a careful inventory, such as I have r e c o m m e n d e d above, and
examining our Constitution will p r o d u c e an u n d e r s t a n d i n g of t h e essential
nature of our church and o u r mission in t h e world. This will help United
Methodists to r e m e m b e r that "mission" is central to o u r life. All o t h e r ques
tions, as important as they m a y be, will find their answers in d u e time.
Are w e a global church? Yes, of course! Are we growing into all t h a t
this implies? We are and w e will!
David J, Lawson is a retired bishop in The United Methodist Church. He resides in

Franklin, Indiana.
SPRING 2005 85
THE UNITED METHODIST CHURCH AS A GLOBAL CHURCH

o p e n to m i s u n d e r s t a n d i n g . For m y part. I prefer t h e specifically M e t h o d i s t
t e r m worldwide connection.
If o u r c h u r c h takes seriously t h e mission s t a t e m e n t in its Discipline, it
is called to b e a w o r l d w i d e c o n n e c t i o n . T h e mission to m a k e disciples for
Jesus C h r i s t e n d s at n o national b o r d e r a n d b r i n g s believers together
b e y o n d any differences of nationality, race, gender, or o t h e r distinctions.
F o r m i n g a worldwide c o n n e c t i o n is just a n o t h e r implication of inclusivity.
It is t h e footprint of inclusivity in t h e larger ecclesial structures.
Ever again, p e o p l e engaged in t h e mission to m a k e disciples for Jesus
Christ have p r e s e n t e d t h e a i m of building u p a u t o n o m o u s churches in
o t h e r lands. T h e aim is laudable. M u c h t o o often in t h e past, missionary
efforts have resulted in d e p e n d e n c i e s . T h e cry for a u t o n o m y in m a n y p a r t s
of t h e world has b e e n a reaction t o t h e suffering from r e m a i n i n g u n d e r t h e
authority of foreign powers. But n e i t h e r d e p e n d e n c y n o r a u t o n o m y (or
"self-headedness," to u s e Robbins's phrase) is a biblically r o o t e d c o n c e p t
for t h e b o d y of Christ. T h e Scriptures talk of m e m b e r s in o n e body, linked
to o n e another, w h e r e all suffer if o n e suffers a n d all rejoice if o n e rejoices.
M e m b e r s in o n e b o d y live in an interrelatedness a n d i n t e r d e p e n d e n c e t h a t
require c o n s t a n t c o n n e c t i o n .
The t e n s i o n b e t w e e n d e p e n d e n c y a n d a u t o n o m y has n o t yet b e e n
overcome in favor of a p a r t n e r s h i p in a worldwide M e t h o d i s t n e t w o r k i n g
structure. E c o n o m i c disparities create d e p e n d e n c i e s ever again. For
example, d o n o r s , w i t h best intentions, t h i n k t h e y k n o w w h a t is g o o d for
recipients a n d w a n t to d e t e r m i n e t h e project o n w h i c h t h e y s p e n d their
dollars. Even if t h e recipients have m o r e u r g e n t n e e d s elsewhere, t h e y
have to settle for t h e s u p p o r t for t h e d o n o r ' s c h o s e n project. (I k n o w of
n u m e r o u s such e x a m p l e s in p o s t - c o m m u n i s t Europe.) T h e United
M e t h o d i s t C h u r c h still has t o learn p a t t e r n s of stewardship t h a t r e d u c e
d e p e n d e n c i e s a n d s t r e n g t h e n t h e responsibilities of decision making
a m o n g recipients. Such n e w p a t t e r n s create p a r t n e r s h i p s instead of rela
tionships of d o n o r s a n d receivers.
W h a t is t r u e of e c o n o m i c disparity is t r u e also of disparities in admin
istrative leadership. People in highly d e v e l o p e d countries have educational
privileges a n d practical m e a n s t h a t give t h e m advantages t o fill leadership
positions as missionaries, o r "experts." This is a n o t h e r factor t h a t creates
a n d often m a i n t a i n s d e p e n d e n c i e s a n d causes a cry for autonomy. O u r
86 QUARTERLY REVIEW
PATRICK STREIFF
c h u r c h has t o learn leadership p a t t e r n s that s t r e n g t h e n i n d i g e n o u s leaders

in t h e mission of t h e church.
While t h e church's w o r l d w i d e c o n n e c t e d n e s s still p e r p e t u a t e s d e p e n
dencies in places, we have m a d e progress towards worldwide inclusiveness.
In t h e past two decades, delegates from a n n u a l conferences o u t s i d e t h e
U n i t e d States have b e c o m e involved in general councils, boards, a n d
c o m m i s s i o n s in n e w ways. Central conference r e p r e s e n t a t i o n at t h e 2004
G e n e r a l Conference rose to 10 percent. But let m e a d d a n o b s e r v a t i o n from
a E u r o p e a n point of view.
Europe was the center of colonial powers for centuries. Decolonization
after World War II has radically changed power structures. Within t h e
Christian churches in Europe, mission boards have b e e n a m o n g t h e first enti
ties to p r o m o t e n e w models of partnership with t h e former mission fields
overseas. The mission boards and agencies for development in t h e E u r o p e a n
churches, a m o n g t h e m the mission boards of The United Methodist C h u r c h
in Europe, have acquired expertise in empowering churches in developing
countries today. By comparison, t h e United States had n o colonies and expe
rienced n o decolonization after t h e war. However, it has b e c o m e t h e lone
super-power; and, like all superpowers, it tends to d o m i n a t e and pretends to
k n o w w h a t is best for others. American Christians can easily fall prey to this
tendency, unless they experience a spiritual renewal that sets t h e m free to
respect, honor, and p r o m o t e indigenous forms of Christian witness. United
Methodists have m a d e progress in valuing t h e gifts a n d graces of Methodists
in other countries and building u p a network of personal relationships and
structural connectivity; but the task is not yet fulfilled.
O u r church's c u r r e n t s t r u c t u r e still reflects a time w h e n T h e United
M e t h o d i s t C h u r c h was essentially a U.S.-based church. G e n e r a l Conference
a n d general agencies play an essential role for t h e U.S. church b u t a n ancil
lary role for United M e t h o d i s t s o u t s i d e its borders. Finances reflect t h a t
reality. Since The U n i t e d M e t h o d i s t C h u r c h o u t s i d e t h e U.S. has g r o w n in
m e m b e r s h i p to almost 20 p e r c e n t a n d will c o n t i n u e to grow, incongruities
have given rise to searching questions. For example, is it a p p r o p r i a t e for
delegates outside t h e U.S. to m a k e decisions at G e n e r a l Conference o r in
t h e Judicial Council t h a t are b i n d i n g for U.S. c h u r c h e s b u t able to b e
a d a p t e d by central conferences (for certain p a r t s of t h e Book of Discipline)!
C a n t h e U.S. church c o n t i n u e to finance t h e growing non-U.S. p a r t of t h e
church's budget? Should all worldwide aspects of t h e church's w o r k b e
SPRING 2005 87
THE U N I T E D METHODIST C H U R C H AS A GLOBAL C H U R C H
centralized in t h e general agencies? A r e t h e r e m o r e time- a n d cost-effective

ways to be as global as n e e d be b u t also as local/regional as possible? Is it
a p p r o p r i a t e to fund central conference r e p r e s e n t a t i o n o n general agency
boards b u t n o t t h e p r o g r a m s t h e y n e e d in t h e i r churches?
The pressure for structural changes will increase. A s before, s o m e people
are looking for t h e easy way o u t u n d e r t h e b a n n e r of "autonomy" C u t t h e
connectional link b e t w e e n t h e United M e t h o d i s t church in t h e United States
a n d that of t h e rest of t h e world, t h e y say. This way t h e U.S. part could keep
its current general church structure intact. However, this proposal c o m e s at a
high price: division a n d retreat to national entities. Indeed, it would result in
a form of Congregationalism lived o n a n national scale! For m y part, I o p t for
a Methodist way that maintains o u r connectional b o n d s and develops a
structure that reflects a truly worldwide connectional church. In t h e
1996-2000 q u a d r e n n i u m , t h e "Connectional Process Team" did a good
analysis of t h e p r o b l e m s even if t h e solution it p r o p o s e d was inadequate.
T h e United Methodist C h u r c h has to c o n t i n u e its search for solutions t h a t
take us forward a n d help us m o d e l a truly worldwide connectional church.
T h e 2004 General Conference charged t h e C o m m i s s i o n o n t h e General
Conference "to bring to t h e 2008 General Conference in Fort Worth, Texas,
r e c o m m e n d a t i o n s regarding t h e format a n d structure of future General
Conferences." I pray t h a t t h e Commission's work will help us find ways to
live truly as a worldwide connectional church.
Patrick Streiff is a clergy person in the Switzerland/France Annual Conference of

The United Methodist Church,
Endnotes
1. Patrick Ph. Streiff, "The Global N a t u r e of The United Methodist Church:
What Future for the Branch outside the United States?" Quarterly Review 2 4 / 2
(Summer 2004): 181-93.
2. Bruce W. R o b b i n s , A World Parish? Hopes and Challenges of The United
Methodist Church in a Global Setting (Nashville: Abingdon, 2004).
88 QUARTERLY REVIEW
A Word on The Word
Lectionary Study
JOHN C. HOLBERT
May 22,2005First Sunday after Pentecost

G e n . 1:1-2:4% Ps. 8; 2 Cor. 13:11-13; Matt 28:16-20
T h e a u t h o r of Psalm 8 provides us o n e of t h e earliest c o m m e n t a r i e s w e have
o n t h e o p e n i n g chapter of t h e b o o k of Genesis. Rightly, t h e psalmist focuses
attention o n the impact a n d t h e results of believing in this creator God.
"You have established y o u r glory over against t h e skies (heavens)" (Ps.
1
8:1b). Genesis 1 begins with t h e majestic phrase, "In t h e beginning G o d
created t h e sky (heavens) and t h e earth." The psalmist makes plain that God's
"name" and God's "glory," two consistent designations of t h e very b e i n g of
this G o d in t h e H e b r e w Bible, are established "over against" (a better reading
of t h e H e b r e w t h a n t h e familiar "above") t h e heavens and "in all" t h e earth.
The psalmist reminds us that G o d ' s created sky a n d e a r t h are n o t to b e
confused for their maker. This G o d is b o t h in and over against all that G o d
has m a d e . To forget that claim is to move toward idolatry, exchanging t h e
glory of G o d for images, as Paul was m u c h later to w a r n (Rom. 1:23).
Still, a n upward glance at t h a t sky, at t h e m o o n a n d t h e stars (vs. 3),
leads t h e psalmist n o t to airy c o n t e m p l a t i o n of t h e vastness of space b u t to
a d e e p reflection o n t h e s e e m i n g triviality of h u m a n i t y (vs. 4)! In t h e
context of countless stars (Gen. 1:15), o b s e r v e d for c e n t u r i e s as w h e e l i n g
p o i n t s of light far above o u r heads, a n d t h e silvery m o o n (Gen. 1:16), silent
a n d cold and huge, yet m o n t h l y g r o w i n g a n d dying in mystery, w h a t
possible value could w e a k a n d frail h u m a n beings have over against t h o s e
e t e r n a l lights dotting t h e vast vault of t h e sky? Yet, wondrously, G o d h a s
m a d e t h e m (us) "little less t h a n elohim (gods, God), c r o w n i n g t h e m w i t h
glory a n d h o n o r " (Ps. 8:5). H e r e t h e psalmist p o i n t s t o G e n . 1:26-28 a n d t h e
creation of h u m a n i t y as only o n e of t h e significant events of t h e sixth day
of G o d ' s work.
QUARTERLY REVIEW 89
LECTIONARY STUDY
But n o t e t h a t t h e psalmist gives us a powerful w a r n i n g here, r e m i n d i n g

us of s o m e t h i n g we often forget w h e n we read t h e G e n e s i s a c c o u n t of
h u m a n creation. Too often, G e n . 1:26-28 h a s b e e n u s e d as a club t h a t
h u m a n s have wielded over their fellow creatures from G o d ' s hands, e m p h a
sizing o u r " d o m i n i o n over" a n d o u r "subduing of." Too often, we forget w e
are "trivial" in t h e context of o u r creation. Too often, w e n e e d to b e
r e m i n d e d , as was t h e a n g r y Job, t h a t w e d o n o t sit in t h e c e n t e r of G o d ' s
creation. Like Job, w e n e e d further c o n t e m p l a t i o n of m o u n t a i n goats a n d
ravens a n d lions a n d ostriches in o r d e r to r e m e m b e r t h a t they, like us, are
beloved of a n d cared for by G o d . Their value is n o t confined to w h a t t h e y
c a n d o for us; t h e y are intrinsically valuable to a G o d w h o m a d e t h e m all.
In fact, as G o d m a k e s so clear t o Job, G o d is forever caring for them; while
J o b s e e m s t o believe t h a t all G o d really cares a b o u t is his claim for strict
h u m a n justice, m e t e d o u t mechanically by a n all-too-predictable deity. Job's
worldview has b e c o m e far t o o small, as, t o o often, has o u r s (see Job 3 8 - 3 9 ) .
The psalmist c o n c l u d e s t h e r e a d i n g of G e n e s i s 1 w i t h t h e familiar
claim t h a t "you have caused t h e m to rule over t h e w o r k s of y o u r h a n d s ; all
things are u n d e r their feet" (vs. 6). H e r e again, traditional readings of this
psalm a n d of G e n . 1:28 have led t o n o e n d of h u m a n theological a n d
ecological mischief. If w e h u m a n s have "dominion" a n d are rulers over
w h a t e v e r G o d has m a d e , t h e n o u r k i n g l y / q u e e n l y p o w e r s e e m s to have n o
limits. T h e world is o u r oyster, a n d we are free to exploit as w e will. This
c a n hardly s t a n d as a way to see o u r o n g o i n g relationship w i t h t h e e a r t h
as created a n d loved by G o d .
Again, t h e psalmist, in that crucial fifth verse of t h e psalm, tells us to
c o n t i n u e to ask t h e central q u e s t i o n of h u m a n existence: "What are h u m a n
beings t h a t you r e m e m b e r t h e m , mortals t h a t y o u visit (care for) them?"
W h e n e v e r o u r overweening pride a n d arrogance t h r e a t e n to swallow o u r
t r u e selves, t h e p o e t of Psalm 8 rises u p w i t h t h a t question: just w h o exactly
d o you think y o u are in G o d ' s e n o r m o u s creation? H o l d to t h e paradox of
triviality a n d godliness, for b o t h define w h a t it m e a n s to b e h u m a n .
There is another, rather less-noted, place in t h e Genesis account that
affirms this paradoxical view of h u m a n nature. The plural p r o n o u n s of 1:26
have brought o n an ocean of ink. As G o d speaks in t h e plural imperative
three times, c o m m e n t a t o r s have speculated a b o u t ancient polytheistic
contexts for t h e speech, or a kind of divine majestic plural (rather like t h e
kings and q u e e n s of later times), or even t h e first biblical reference to t h e
90 QUARTERLY REVIEW
JOHN C. HOLBERT
Holy Trinity of later Christianity. Let m e suggest a rather o d d e r interpretation.

At t h e b e g i n n i n g of t h e sixth day's work of creation, G o d set a b o u t
m a k i n g all of t h e earth's wild a n d d o m e s t i c a t e d animals; for surely t h a t is
t h e simple division of t h e animal k i n g d o m envisioned by t h e ancients;
s o m e are d o m e s t i c a t e d (cattle, horses, camels, donkeys) a n d s o m e are wild
(lions, tigers, and bears). Since t h e s e animals are t h e creatures just m a d e by
G o d , w h e n G o d decides to m a k e t h e h u m a n beings in "our image, after o u r
likeness," G o d m a y be said to b e speaking to and of the animals. H e n c e , in
t h e story before us, G o d d e t e r m i n e s t o m a k e t h e h u m a n creatures as m u c h
like t h e animals as like G o d . In all of us h u m a n s , then, t h e r e is a little bit of
G o d a n d a little bit of beast!
So, like t h e w a r n i n g of Psalm 8 a b o u t natural h u m a n insignificance, so
h e r e in G e n e s i s we are w a r n e d t h a t we are as m u c h beast as God, I find
such w a r n i n g s highly salutary in a time of potential ecological disaster.
W h e n , in 1967, t h e historian of science, L y n n White, Jr., laid t h e degrada
tion of o u r e n v i r o n m e n t at t h e feet of biblical Christianity, h e created a
2
h e a t e d discussion t h a t is still h o t nearly forty years later. A s e a s y as it may
b e t o s h o o t holes in his a r g u m e n t (as b e e n d o n e m a n y times since 1967),
t h e fact remains t h a t we n e e d a n e w way t o envision ourselves in G o d ' s
world t h a n a traditional r e a d i n g of G e n e s i s has afforded us.
I suggest that, w h e n read in t h e ways I have d e m o n s t r a t e d , G e n e s i s 1
and Psalm 8 offer an a p p r o p r i a t e paradoxical u n d e r s t a n d i n g of t h e n a t u r e
of h u m a n i t y that c a n lead to an u n d e r s t a n d i n g of t h e h u m a n - G o d - e a r t h
relationship that is life-giving, earth-sustaining, a n d God-centered. We
h u m a n s n e e d a n e w way to envision all this; a n d that n e w vision, I suggest,
is found in t h e a n c i e n t texts, after all. In this n e w vision, G o d is at t h e
c e n t e r of all G o d has m a d e , a n d we h u m a n s are d e c e n t e r e d . To b e sure, we
are a valued part of t h a t creation, b u t only a partand a beastly a n d godly
p a r t at that.
May 29, 2005Second Sunday after Pentecost

G e n . 6:11-22; 7:24; 8:14-19; Ps, 46; Rom. 1:16-1% 3:22b-28; Matt 7:21-29
T h e Lectionary selections in t h e story of N o a h are v e r y u n f o r t u n a t e . It has
long b e e n recognized that t w o a c c o u n t s of this i m p o r t a n t story have b e e n
i n t e r w o v e n in G e n e s i s 6 - 9 , o n e usually assigned to t h e Priestly a u t h o r of
G e n e s i s 1 a n d t h e o t h e r t o t h e storytelling a u t h o r (the so-called Yahwist) of
G e n e s i s 2 - 3 . H o w e v e r m u c h t h a t m a y b e true, t h e m o r e i m p o r t a n t ques-
SPRING 2005 91
LECTIONARY STUDY
tion is this: w h a t is a p r e a c h e r t o d o w i t h t h e story t h a t w e n o w have in

G e n e s i s 6-9? T h e Lectionary s e e m s to have given us a kind of Priestly
a c c o u n t in its selection of verses but. in so doing, h a s excluded t h e v e r y
h e a r t of t h e s t o r y N o o n e should p r e a c h from t h e story of N o a h a n d t h e
flood w i t h o u t t a k i n g a c c o u n t of 6:5-8 a n d 8:20-22, For this reason, in w h a t
follows, I direct a t t e n t i o n t o t h o s e verses, too.
G e n e s i s 6:5-8 provides t h e rationale for t h e d e s t r u c t i o n t h a t is to c o m e .
W i t h o u t t h e s e verses, G o d ' s a n n o u n c e m e n t t h a t "the e a r t h was c o r r u p t in
G o d ' s sight" d o e s n o t b e a r its full weight. Verse 5 is key: "God saw t h a t t h e
evil of h u m a n i t y was great in t h e earth; indeed, every inclination of t h e
t h o u g h t s of their h e a r t s was only evil all d a y long." T h e inclusiveness of
t h a t s e n t e n c e is breathtaking. N o t only is h u m a n evil great, b u t every incli
n a t i o n of t h e h u m a n h e a r t ' s t h o u g h t s (in t h e H e b r e w u n d e r s t a n d i n g of
anthropology, t h e h e a r t is t h e seat of will a n d intelligence) is only evil all
day long. In t h e face of s u c h u n p r e c e d e n t e d evil, G o d resolves to act. But
w e are quickly told (vs. 6) t h a t anger was n o t G o d ' s p r i m a r y e m o t i o n in t h e
face of this evil. O n t h e contrary, G o d was "sorry" a n d "grieved to t h e
heart." In h u m a n h e a r t s was only evil, while in G o d ' s h e a r t t h e r e w a s only
grief at t h e h o r r o r t h a t h u m a n i t y h a d b e c o m e .
Unfortunately, h u m a n h o r r o r leads n o t to just h u m a n d e s t r u c t i o n b u t
t o t h e c o m p l e t e d e s t r u c t i o n of every living thing. G o d resolves to "wipe
out" (as in blotting tears o r w i p i n g a dish clean) from t h e e a r t h t h e h u m a n
creatures a n d t h e animals a n d birds. N o t e t h a t t h e destiny of t h e a n i m a l
world is tied inexorably w i t h t h e behavior of t h e h u m a n world. T h e eighth-
c e n t u r y p r o p h e t H o s e a recognized this inexorable c o n n e c t i o n as well
(4:2-3). A s w e saw in o u r exegesis of G e n e s i s 1, h u m a n s a n d animals are
v e r y closely i n t e r t w i n e d , b o t h in creation a n d in nature; a n d h u m a n
d o m i n i o n c a n t o o easily lead to animal disaster.
"But N o a h found favor (grace) in t h e eyes of YHWH" (vs. 8). This stark
s e n t e n c e says v e r y little, if anything, a b o u t N o a h ; h e is o n e of t h o s e
h u m a n s referred t o in v. 5 as only evil. Yet, G o d treats h i m w i t h favor in
spite of t h a t fact. H e r e w e are told t h a t G o d is able to find value a n d w o r t h
even in o n e of t h e s e w r e t c h e s w h o precipitate t h e flood. N o reader should
search for any r e a s o n w h y N o a h found s u c h favor in G o d ' s eyes; such a
search begins a n d e n d s in G o d .
In this light, t h e Lectionary selection finds fuller m e a n i n g . As G e n . 6:11
m a k e s clear, t w o w o r d s characterize G o d ' s decision for destruction: corrupt
92 QUARTERLY REVIEW
JOHNC. HOLBERT
a n d violence. "The e a r t h was c o r r u p t in t h e eyes of G o d ; t h e e a r t h was filled

w i t h violence." The t w o w o r d s are c o n n e c t e d as follows: b e c a u s e t h e r e is
violence t h e e a r t h is corrupt. T h e w o r d violence occurs m o s t often in
contexts of injustice (eg., A m o s 3:10; Jer. 22:3). H u m a n injustice "corrupts"
t h e earth. T h e w o r d corrupt is u s e d in c o n t e x t s of spoilage, fouled springs,
r u i n e d palaces, a n d rotted clothing. As a result of h u m a n evil, h e r e
d e s c r i b e d as h u m a n injustice, t h e e a r t h itself is spoiled.
T h e story closely c o n n e c t s h u m a n evil w i t h earth's degradation. O n c e
again, t h e ancients confront us w i t h t h e reality of ecological disaster as a
result of h u m a n misbehavior. T h e favored N o a h ' s large a n d peculiar b o a t
a n d all of its inhabitants will b e all t h a t r e m a i n s of t h e world p o p u l a t e d b y
G o d in G e n e s i s 1. W h e t h e r w e h e a r t h e f a m o u s "two-by-two" d e m a n d of
6:19 or t h e "seven-pair" d e m a n d of "clean" creatures of 7:2, this ark carries
w i t h i n it t h e future of us all, h u m a n a n d animal alike,
After t h e flood, described in t w o different ways in chs. 7 a n d 8, N o a h
is called by G o d to leave t h e ark, along w i t h his h u m a n a n d animal cargo
(8:14-19). But 8:20-22 are crucial for t h e e n d i n g of t h e story. N o a h immedi
ately builds an altar to YHWH a n d sacrifices an a p p r o p r i a t e clean offering
o n it t o t h e G o d w h o h a s r e s c u e d him, his family, a n d t h e earth's animal
creatures. A n d in a delightful touch, "YHWH smells t h e pleasing o d o r " a n d
speaks, n o t aloud b u t in t h e divine heart, t h e following a m a z i n g lines: "I
will n e v e r again curse t h e soil o n a c c o u n t of humanity, b e c a u s e (even
though?) t h e inclination of t h e h u m a n h e a r t is evil from their y o u t h . I will
n e v e r again destroy every living thing, as I have just done." In o t h e r words,
h u m a n beings have n o t b e e n c h a n g e d as a result of t h e flood. I n d e e d , t h e
a p p a r e n t r e a s o n t h a t t h e flood c a m e at all (6:5) is b e c a u s e of h u m a n evil.
But n o w w e are told by G o d t h a t h u m a n beings r e m a i n evil. Thus, it is n o t
h u m a n beings w h o have changed. It is God w h o h a s changed, o r at least
G o d ' s p e r c e p t i o n of h u m a n beings. D e s p i t e h u m a n evil, G o d will never
again destroy. The G o d of strict justice before t h e flood n o w h a s b e c o m e
t h e G o d of a m a z i n g grace, T h e p e r p e t u a l p r o m i s e of t h e s e a s o n s (vs. 22)
seals t h e reality of this new, ever-forgiving G o d . T h e s a m e G o d of grace w e
Christians celebrate in Jesus Christ a p p e a r s already h e r e in G e n e s i s 8.
G o d is forgiving, loving us well b e y o n d o u r deserving. But t h a t
w o n d er f u l reality d o e s n o t dissipate t h e o t h e r reality a n n o u n c e d by t h e
a n c i e n t tale of t h e flood: h u m a n evil inexorably leads t o e n v i r o n m e n t a l
degradation, H u m a n violence, p e r s o n against p e r s o n , t h e powerful against
SPRING 2005 93
LECTIONARY STUDY
t h e weak leads to ecocide. T h e earth, G o d ' s g o o d creation of G e n e s i s 1, is

o u r h o m e , a place for h u m a n s a n d animals a n d plants to inhabit in
harmony. But h u m a n g r e e d (the biblical "violence"), leading to imbalance of
g o o d s a n d services a n d inequalities of resources a m o n g t h e w o r l d s
peoples, a p p e a r s to b e leading all of G o d ' s creation to c h a o s a n d death. T h e
s t o r y of t h e flood, coupled with t h e s t o r y of creation in G e n e s i s 1, offers an
alternative t o such inequities a n d d e a t h . In t h e eyes of t h e G o d of grace, all
of t h e creation can find a n e w vision for equitable living. As Paul has it:
"The w h o l e creation is g r o a n i n g (in labor p a i n s ) . . . while w e wait for a d o p
tion"that is, while we wait for o u r full u n d e r s t a n d i n g of ourselves as s o n s
a n d d a u g h t e r s of G o d (Rom. 8:22-23). O n c e again, in t h e a n c i e n t tale, we
see a n e w possibility for living t o g e t h e r in G o d ' s g o o d world. The old story
of t h e flood is a c a u t i o n a r y tale to t h o s e of us w h o think o u r d o m i n i o n of
e a r t h is free, o u r subjugation of it G o d willed. Let us never forget our
b r o t h e r s a n d sisters w h o s e violence b r o u g h t t h e earth's n e a r end, a n d let
us never forget t h e grace-filled G o d w h o s e love for us w o u l d have us live in
t h e p e a c e G o d desired from t h e very b e g i n n i n g of all things.
June 5, 2005Third Sunday after Pentecost

G e n . 12:1-9; Ps. 33:1-12; Rom. 4:13-25; Matt 9:9-13, 18-26
This passage from G e n e s i s is t h e lynchpin of t h e entire biblical story, n o t
just of t h e H e b r e w Bible. G o d ' s choice of t h e "foreigner" A b r a m a n d subse
q u e n t charge to leave all h e k n o w s a n d to j o u r n e y to a place h e has never
s e e n establishes t h e fact t h a t t h e G o d of all creation is a G o d w h o will s t o p
at n o t h i n g in t h e a t t e m p t to r e t u r n creation to t h e h a r m o n y of G e n e s i s 1.
To see that w o n d r o u s t r u t h clearly, we m u s t b e r e m i n d e d quickly of t h e
m o v e m e n t of G e n e s i s 1-11.
As we saw earlier, G o d ' s creation of h e a v e n a n d e a r t h revealed a G o d
of order, balance, a n d design, intent o n m a k i n g a place of h a r m o n y a n d
shalom for all of G o d ' s creations. G e n e s i s 3, t h e fateful a n d funny story of
t h e garden of Eden, b e g a n a d o w n w a r d spiral of disaster, as t h e first h u m a n
couple disobeys t h e simplest of divine c o m m a n d s against fruit-eating and,
u p o n discovering their nakedness, sewed loincloths from fig leaves to cover
themselves up. T h e joke is this: Fig leaves feel like number-two-grade sand
paper! T h e s t o r y tells t h e t r u t h a b o u t us: we forever try to cover o u r lies
a n d d e c e p t i o n s w i t h fig-leaf foolishness. Fig leaves are t h e very definition
of h u m a n striving w i t h o u t G o d . A n d so, t h e first c o u p l e is b a n i s h e d from
94 QUARTERLY REVIEW
J O H N C, HOLBERT
t h e garden, not, however, before t h e b e m u s e d G o d offers t h e m animal

skins in place of t h e scratchy leaves. G o d ' s grace is ever present.
T h e slippery slope of h u m a n willfulness r e a p p e a r s in c h a p t e r 4, w h e n
t h e elder of t h e first t w o b r o t h e r s in history engages in fratricide. Cain kills
Abel over s o m e m y s t e r y of sacrificial a c c e p t a n c e a n d rejection a n d is
b a n i s h e d from t h e g r o u n d from which h e came. Abel's i n n o c e n t b l o o d ever
cries o u t from t h e g r o u n d (4:10), a n d G o d is always attentive t o s u c h cries,
A n d even t h o u g h N o a h is b o r n w i t h t h e specific charge t o "bring u s relief
(or, better, "rest," t h e word from which t h e n a m e Noah is derived) from t h e
work of o u r h a n d s " (5:29), at first this a t t e m p t t o c o u n t e r a c t t h e curse of
t h e g r o u n d fails. T h e flood c o m e s anyway, given t h e h o r r o r t h a t h u m a n i t y
has b e c o m e (6:5).
Following t h e flood, as we saw in last Sunday's reading, G o d was
revealed clearly as a G o d of grace, anxious always to restore t h e h a r m o n y
of creation. Initially, t h e r a i n b o w sign of c h a p t e r 9 is i n t e n d e d n o t for us
b u t for G o d . In two places, 9:15 and 9:16, G o d states t h a t w h e n G o d sees
t h e b o w (the word used as in "bow a n d arrow") in t h e cloud, G o d will
r e m e m b e r t h e covenant m a d e b e t w e e n G o d a n d "every living creature of
all flesh." You a n d I can rejoice in t h e b o w in t h e cloud, b u t it is n o t first set
t h e r e for us; it is first t h e colorful string tied r o u n d G o d ' s finger, so G o d
will never again forget t h e universal c o v e n a n t t h a t G o d has n o w m a d e w i t h
all of G o d ' s creation.
But t h e hoped-for h a r m o n y is o n c e again t h w a r t e d at t h e tower of
Babel (ch. 11). It is v e r y u n f o r t u n a t e that t h e s t o r y of t h e t o w e r of Babel is
n o t included in t h e Lectionary, especially in c o n n e c t i o n w i t h t h e d a y of
Pentecost. After all, a m o n g o t h e r things, t h e s t o r y of Pentecost in t h e Book
of Acts is a reversal of t h e story of t h e tower of Babel. At Babel, G o d
confused t h e languages of t h e h u m a n tower builders in o r d e r t o p r e v e n t
t h e m from foolishly building a tower (out of m u d brick a n d pitch, a n d n o t
for heaven's sakel) w i t h its very t o p in t h e sky itselfthe sky m a d e by G o d
in G e n e s i s 1. Of course, G o d c a n n o t even see t h e silly t h i n g w h e r e G o d
lives and so G o d m u s t "come d o w n " to have a p e e k (11:5)1 T h u s are h u m a n
p r e t e n s i o n s to greatness satirically u n d e r c u t . T h e result of this would-be
titanism is t h e inability to u n d e r s t a n d o n e another, w h i c h leads t o t h e
s e p a r a t i o n and scattering of t h e h u m a n family "over t h e face of all t h e
earth." Thus, at Pentecost (Acts 2), t h e great miracle is t h a t t h e Christ-event,
a n d t h e resulting gift of t h e Holy Spirit, enables worldwide c o m m u n i c a t i o n
SPRING 2005 95
LECTIONARY STUDY
o n c e again a n d t h e i n t e n d e d h a r m o n y of G o d begins t o b e realized.

Back in G e n e s i s , G o d again faces t h e challenge of a recalcitrant,
u n c o m m u n i c a t i v e rabble b e n t o n self-fulfillment a n d self-destruction. G o d
is sent back to t h e divine drawing board, a n d this t i m e t h e great architect
designs a different p a t h by w h i c h t h e shalom of creation might find its
renewal. G o d t u r n s to a n u n k n o w n M e s o p o t a m i a n patriarch to a t t e m p t to
m o v e t h e world o n c e again toward h a r m o n y . Listen t o t h e extraordinary
words, so fateful for t h e rest of t h e Bible's story.
Take yourself from your country, from your kindred, from the very house of
your father, to the country that I will show you. I will make you a great nation,
and I will bless you, making your name great so that you will be a blessing. I will
bless those who bless you, and curse those who curse you. And through you all
the families of the soil will be blessed (or "will bless themselves") (Gen. 12:1-3).
The mysterious A b r a m (his n a m e m e a n s "great father') is asked to leave

w h a t he knows in an ascending order of difficultycountry, relatives, inti
m a t e familyand go to a place he has never seen. O n c e there, h e is promised
greatness. We might imagine t h e simple word great here to m e a n
"large/magnificent/enviable in size." But that m e a n i n g is quickly undercut.
Greatness here m e a n s blessing. If A b r a m is to b e great, h e m u s t bless, a n d
n o t simply his o w n family b u t also "all t h e families of t h e soil." I use t h e word
soil here rather t h a n earth, because that is t h e exact m e a n i n g of t h e word. Of
course, we use t h e w o r d earth as soil w h e n w e work in o u r gardens and that is
clearly t h e m e a n i n g here. It is i m p o r t a n t to make that distinction. The
ground, t h e soil, has b e e n cursed by fruit-eating, fratricide, unjust violence,
overweening arrogance, a n d hubris. Abram's job is n o t h i n g less t h a n t h e
redemption of all that. Hence, he m u s t bless "all t h e families of t h e soil."
A n d after t h a t e n o r m o u s divine charge, A b r a m , w i t h o u t r e m o n s t r a n c e
or complaint, takes u p t h e task h e has b e e n assigned. Verses 4-9 give a n
itinerary of his j o u r n e y in t h e land t h a t will b e c o m e Israel. Traveling with
his wife, Sarai, a n d his n e p h e w , Lot, A b r a m m o v e s from n o r t h to south,
from S h e c h e m t o B e t h e l / A i t o t h e N e g e b .
Still, a m i d this great call of G o d a n d A b r a m ' s wonderful r e s p o n s e is a
nearly u n o b t r u s i v e fly in t h e o i n t m e n t of h o p e for t h e future. That tiny
speck flew into t h e story almost u n a n n o u n c e d , a n d m a n y of us did n o t
h e a r it. Back in 11:30, in t h e c o u r s e of a long genealogy, t h e simple t r u t h is
96 QUARTERLY REVIEW
J O H N C. HOLBERT
uttered: "Now Sarai was barren; she h a d n o child." But this is n o t a speck!
T h e s e n t e n c e s o u n d s like a t h u n d e r c l a p into o u r story. H o w will t h e great
G o d found a great n a t i o n designed to bless all t h e n a t i o n s o u t of a c o u p l e
w h o has n o children! That glorious p r o m i s e of d e s c e n d a n t s in 12:7 rings
hollow in t h e face of Sarai's b a r r e n n e s s . Even this wonder-working G o d ,
this G o d of shalom, will b e tested to m a k e this work. We read o n in t h e
s t o r y w i t h h o p e in G o d , b u t we fear for t h e h u m a n beings, w h o s e history
t h u s far has b e e n less t h a n stellar. C a n blessing for all c o m e from this?
June 12, 2005Fourth Sunday after Pentecost

G e n . 18:1-15; Ps. 116:1-2, 12-19; Rom. 5:1-8; Matt. 9:35-10:8
We c o m e this S u n d a y to o n e of t h e m o s t delightful stories in Genesis. But
since w e are in t h e middle of a longer story, we n e e d always to r e m e m b e r
w h e r e we are. After A b r a m ' s r e s p o n s e to G o d ' s call to leave his h o m e a n d
j o u r n e y to a place h e has never seen, m a n y o d d things have h a p p e n e d . In
r e s p o n s e t o famine in his n e w land, A b r a m decides t o take his wife t o
Egypt, t h e breadbasket of t h e a n c i e n t world, in o r d e r to stay alive. Before
e n t e r i n g t h e land of t h e pyramids, A b r a m counsels Sarai t o lie a b o u t their
relationship, urging h e r to say she is his sister, "in o r d e r t h a t it m a y b e g o o d
for me, a n d so that m y life m a y b e spared o n y o u r account" (12:13). In o t h e r
words, A b r a m is i m m e d i a t e l y p r e p a r e d to t h r o w t h e p r o m i s e of G o d away
so t h a t h e might live! T h e great act of his leaving his h o m e at G o d ' s
c o m m a n d is quickly u n d e r c u t by this act of arrogance, fear, a n d a p p a r e n t
indifference to his wife. G o d fortunately s t e p s in to save Sarai from t h e
Pharaoh's harem; a n d t h e couple leave Egypt greatly enriched, w i t h
Pharaoh's t a u n t s s o u n d i n g in A b r a m ' s ears.
In s h o r t order, A b r a m disputes w i t h his n e p h e w , Lot, a b o u t a division
of t h e land (ch. 13); A b r a m saves Lot from a k i d n a p p i n g by a coalition of
E a s t e r n kings (ch. 14); G o d covenants w i t h A b r a m again in ch. 15,
p r o m i s i n g h i m a "great reward." A b r a m n o w begins to q u e s t i o n this w h o l e
e n t e r p r i s e , p o i n t i n g o u t his childlessness a n d urging G o d t o a c c e p t his
servant as heir (15:2). G o d will have n o n e of it a n d reiterates t h e promise,
sealing it w i t h a mysterious n i g h t t i m e vision of s m o k y fire p o t s a n d
flaming torches (15:17-21). T h e n Sarai decided to use h e r maid, Hagar, as a
surrogate m o t h e r for a child; b u t w h e n t h e plan w o r k s all t o o well, s h e is
jealous of t h e p r e g n a n t slave a n d d e m a n d s t h a t A b r a m t h r o w h e r o u t to die
in t h e d e s e r t (ch. 16). O n c e again G o d intervenes, this t i m e t o save t h e
SPRING 2005 97
LECTIONARY STUDY
helpless w o m a n . In t h e long ch. 17, G o d m a k e s c o v e n a n t again, sealed this

t i m e by circumcision. However, t h e i m p o r t a n t lines for t h e o n g o i n g story
are 17:17-18. In r e s p o n s e to G o d ' s claimagain Ithat t h e aged Sarai will
surely have a child, A b r a m falls o n his face, laughing, a n d m u t t e r i n g t h e
o b v i o u s p r o b l e m w i t h G o d ' s plans: "Can a s o n b e b o r n to a hundred-year-
old man? C a n a ninety-year-old w o m a n give birth?" H e m u t t e r s t h e s e
absurd q u e s t i o n s t o himself b u t s h o u t s o u t loud, "Let Ishmael (Hagar's boy)
live before you!" A b r a m implies t h a t this is t h e only s o n h e is ever going to
have; prune-faced geriatrics d o n o t b e a r children!
G o d will have n o n e of it. "My c o v e n a n t I will establish w i t h Isaac
w h o m Sarah will bear for y o u a b o u t this time next year" (17:21). A n d t h a t
brings us to o u r s t o r y for today.
There is m y s t e r y a n d fun aplenty in this tale. It starts in t h e heat of t h e
day, w i t h A b r a h a m (his n a m e n o w c h a n g e d in t h e p r e c e d i n g chapter)
sitting at t h e flap of his tent. T h e d e s e r t h e a t rises into t h e air like t h e glow
of an anvil. Looking u p w i t h half-closed eyes, p e e r i n g into t h e glare of t h e
afternoon sun, h e sees t h r e e m e n s t a n d i n g n e a r him, as if t h e y had magi
cally appeared o u t of t h e t h i n d e s e r t air. With t h e greatest of haste, t h e old
m a n r u n s toward t h e m a n d bows, n o s e to t h e g r o u n d in a p p r o p r i a t e rever
e n c e for strangers seeking hospitality. A b r a h a m s p e a k s as o n e fully aware
of t h e d e m a n d s of Middle-Eastern hospitality. "My lord (the generic n a m e
for one's better); if I find favor in y o u r eyes, d o n o t pass by y o u r servant." In
o t h e r words, I a m r e a d y to play t h e p a r t of host; d o n o t s n u b m y efforts,
else all of us will lose face a n d y o u will forfeit a fine meal.
Again, typically, A b r a h a m p r o m i s e s only a little of this a n d a d r o p of
t h a t a n d a m o m e n t of rest, w h e n w h a t h e plans is a great feast and t h e
finest of pleasures for t h e s e strangers. T h e y agree. Sarah, listening at t h e
t e n t flap, p r e p a r e s an e n o r m o u s repast, w h i c h A b r a h a m politely serves a n d
watches u n d e r a tree while t h e strangers eat.
N o w t h e fun really begins. All t h r e e say in unison, "Where is Sarah, y o u r
wife?" These are o d d strangers indeed! A b r a h a m splutters o u t in response to
this surprising question, "There, in t h e tent" (18:9). N o w only o n e stranger
speaks: "I will certainly r e t u r n to you at t h e season of life, a n d w i t h o u t
d o u b t Sarah, y o u r wife, will have a son!" (18:9) N o w Sarah was listening at
t h e tent flap b e h i n d h i m (18:10) a n d "laughed to herself, saying, After I a m
old and m y h u s b a n d (lord) is old, will t h e r e b e pleasure for me?'" (18:12) H e r
c o n c e r n is n o t directly a b o u t t h e impossibility of giving birth b u t a b o u t t h e
98 QUARTERLY REVIEW
J O H N C. H O L B E R T
m o r e general h u m a n c o n c e r n of w h e t h e r or n o t she a n d h e r aged h u s b a n d

are a n y longer capable of sexual joy All of this is uttered to herself.
T h e n YHWH intervenes in vs. 13, "Why in t h e world did Sarah laugh,
saying, 'Can I really bear a child w h e n I a m old?'" According to G o d , bearing
a s o n a n d n o t sexual pleasure is t h e h e a r t of t h e matter. There are at least
t w o ways to hear t h e next famous line. T h e usual reading is, "Is anything too
wonderful for YHWH?" However, t h e g r a m m a r will also bear t h e translation,
"Is anything m o r e wonderful (or "marvelous" or "astounding") t h a n YHWH?"
I rather like t h e joy a n d excitement of t h e s e c o n d reading, YHWH is having a
very g o o d t i m e in this story and likes n o t h i n g better t h a n to s h o w off t h e
divine fun and power. "At t h e season I will r e t u r n to you, precisely t h e t i m e
of life, and Sarah will have a son!" I hear G o d ' s joy spilling over like t h e joy
of a child u p o n receiving a wonderfully u n e x p e c t e d gift. O r I picture
E b e n e z e r Scrooge, n o w transformed by his ghostly visitors, feeding t h e
family of his clerk, Bob Cratchit, a n d laughingly saving p o o r Tiny Tim from
his crippling illness.
Sarah d e n i e d t h a t s h e h a d laughed, for she was afraid. This is hardly
surprising, seeing t h a t h e r private t h o u g h t s have b e e n h e a r d as if t h e y h a d
b e e n s p o k e n aloud. "Oh, yes, y o u did," s h o u t s G o d in high g o o d h u m o r .
Perhaps it is often t h e case t h a t t h e g o o d h u m o r of G o d is m e t by t h e
serious fear and denial of G o d ' s people. W h e n I t h i n k of t h e G o d I love,
this is t h e G o d I imaginethe laughing, jesting creator of us all w h o is n o t
above a great joke. But it is always a joke o n o u r behalf, n o t at o u r expense.
A n d , of course, t h e joke h e r e is o n A b r a h a m a n d Sarah, for t h e jesting G o d
is right. At t h e right season, at just t h e right timethe v e r y next yearold
Sarah gives b i r t h to a s o n a n d old A b r a h a m n a m e s t h e b o y Isaac, which, in
H e b r e w m e a n s "laughter." W h a t else w o u l d y o u call a child if y o u h a d o n e
w h e n you were o n e - h u n d r e d years old?
T h e s e glorious stories, p e r h a p s t h r e e millennia old, a n n o u n c e enor
m o u s t r u t h s a b o u t us, a b o u t t h e w h o l e of creation, and, m o s t of all, a b o u t
G o d . In s o m e S u n d a y school r o o m s , o n certain Sundays, lessons are still
b e i n g offered that m a y be s u m m a r i z e d in t h e moral phrases, "Let's b e like
A b r a h a m , a m a n of faith," or "Let's b e like Sarah, a w o m a n of faith." Well,
t h e s e p h r a s e s are n o t quite right, however m u c h t h e y have b e e n a n d will b e
said. To b e m o r e accurate, w e n e e d to say, "We are like A b r a h a m ; w e are
like Sarah." Too often w e a t t e m p t to force G o d ' s h a n d to r u n t h e world as
w e would like it to b e run. Too often w e lie a n d deceive to get o u r o w n way.
SPRING 2005 99
LECTIONARY STUDY
Too often w e frown at a G o d w h o s e will for o u r lives is fun a n d sbalom, n o t

serious piety or grim-faced religion. G e n e s i s c a n teach us so m u c h a b o u t
ourselves. But m o r e t h a n that, G e n e s i s can t e a c h us a b o u t G o d , t h e creator
of t h e e n d s of t h e e a r t h a n d a fun-loving a n d joking F r i e n d w h o m a k e s a
c o v e n a n t w i t h us t h a t will never e n d . It is t h a t G o d w h o m Jesus a n n o u n c e s
a n d that G o d w h o p r o m i s e s to b e w i t h us "to t h e e n d of t h e age" (Matt.
28:20). A n d it is t h a t G o d w h o u s e s even us t o perform t h e divine will. Paul
h a d this just right w h e n h e said, "We have this treasure in clay jars, so t h a t
it may b e m a d e clear t h a t this extraordinary p o w e r b e l o n g s to G o d a n d
d o e s n o t c o m e from us" (2 Cor.4:7). I c a n t h i n k of n o b e t t e r s u m m a r y of t h e
stories of Genesis. We are t h e "cracked pots" t h a t G o d is always in t h e
habit of filling u p w i t h G o d ' s g o o d gifts; b u t b e c a u s e w e are cracked, t h o s e
gifts are t o o often spilled o r spoiled. Yet G o d c o n t i n u e s to use us, b e c a u s e
like A b r a m we, too, w i t h G o d ' s unfailing h e l p a n d love, c a n b e a blessing to
all t h e p e o p l e of t h e soil.
John C. Holbert is Lois Craddock Perkins Professor of Homiletics at Perkins

School of Theology, Southern Methodist University, Dallas, Texas.
Endnotes
1. Unless otherwise indicated, all Scripture translations in this article are my
own.
2. Lynn White. Jr., "The Historical Roots of Our Ecological Crisis," Science 155
(10 March 1967): 1203-07.
100 QUARTERLY REVIEW

A Word on The Word
Issues In: World Mission
JOON-SIK PARK
T he m o d e r n missionary m o v e m e n t was closely associated with t h e colonial

expansionism of t h e West. Unfortunately post-colonial guilt has resulted
in w h a t M a x Warren t e r m e d "a terrible failure of nerve a b o u t t h e missionary
enterprise." As the West is rapidly secularized and steadily dechristianized,
and t h e Third World church grows a u t o n o m o u s a n d mature, t h e Western
church has found itself unwilling and i n c o m p e t e n t to engage in mission.
However, t h e c h u r c h is a missionary c o m m u n i t y by its nature; mission
is integral to its very identity a n d calling. Participating in mission, t h e
c h u r c h is d r a w n n e a r to t h e loving a n d redemptive will of G o d for t h e
world. W h a t is t h u s urged o n t h e c h u r c h is n o t a n a b a n d o n m e n t b u t a
holistic recovery of its intrinsic vocation. It n e e d s to r e e x a m i n e critically its
o w n missionary motives a n d practices as well as to discern perceptively t h e
n e w crises a n d challenges of t h e world today. As Wilbert S h e n k well p u t it,
t h e c h u r c h is "continually to press o n toward t h e frontier [of mission] b u t
1
t o d o so in full awareness of t h e p a t h t h e c h u r c h h a s t a k e n t h u s far."
This essay looks at crucial issues in world m i s s i o n in t e r m s of missional
p a r a d i g m shifts, t h e rise of non-Western Christianity, a n d globalization.
Transforming Mission
In Transforming Mission: Paradigm Shifts in Theology of Mission (Orbis, 1991), t h e
late South African missiologist David Bosch carefully investigates t h e trans
formations of the Christian mission d u r i n g t h e past tw e nty centuries a n d
explores a n e w paradigm of mission for t h e present crisis t h e church faces.
Bosch's thesis is t h a t t h e r e have b e e n major p a r a d i g m shifts in mission
in r e s p o n s e to p r o f o u n d crises a n d t h a t o u r t i m e a n d c o n t e x t legitimate
a n o t h e r critical shift. The E n l i g h t e n m e n t p a r a d i g m h a s heavily s h a p e d t h e
u n d e r s t a n d i n g a n d practice of t h e Christian mission since t h e e i g h t e e n t h
century. N o w t h e n e w " p o s t m o d e r n " paradigm is e m e r g i n g as t h e entire
f o u n d a t i o n of t h e E n l i g h t e n m e n t is b e i n g challenged a n d is collapsing
QUARTERLY REVIEW 101

V O L U M E 2 5 . N U M B E R 1, S P R I N G 2 0 0 5
WORLD MISSION
including its p r e m i s e s of t h e s u p r e m a c y of reason, o p t i m i s m based o n

progress thinking, a n d t h e a u t o n o m y of t h e individual.
Bosch portrays t h i r t e e n interrelated e l e m e n t s of t h e e m e r g i n g para
digm. His painstaking description of each e l e m e n t b o t h enriches t h e
u n d e r s t a n d i n g of t h e Christian mission a n d b r o a d e n s its theological foun
dation. For Bosch, t h e m o s t f u n d a m e n t a l e l e m e n t of all is to recognize
mission as Gods mission, t h a t is, mission derived from t h e very n a t u r e of
G o d . T h e mission of t h e c h u r c h is t h u s participation in a n d service t o t h e
mission of G o d t h a t is already operative, e m b r a c i n g a n d affecting all
people. For t h e c h u r c h to b e faithful t o its missionary vocation, t h e local
church n e e d s to b e rediscovered as t h e p r i m a r y a g e n t of mission, w i t h t h e
u n d e r s t a n d i n g t h a t every Christian c o m m u n i t y finds itself in a missionary
situation.
Bosch strongly emphasizes evangelism as an essential dimension of t h e
church's mission. H e constructs probably t h e m o s t integral a n d comprehen
sive theology of evangelism. Bosch also stresses t h e intrinsically ecumenical
nature of mission, since authentic mission p r e s u p p o s e s authentic unity. "The
mutual coordination of mission a n d unity is non-negotiable" h e says, because
God's people are o n e and t h e y have o n e mission, t h e missio Dei (464).
Bosch's c o n t r i b u t i o n as a missiologist is found in his e n c o m p a s s i n g
systematic s t u d y of mission. With M a r t i n Kahler, h e believes that mission
is t h e " m o t h e r of theology,'' since it w a s in t h e missionary context t h a t t h e
early c h u r c h was forced to engage in theological reflection. H e t h u s argues,
"Just as t h e c h u r c h ceases t o b e c h u r c h if it is n o t missionary, theology
ceases to b e t h e o l o g y if it loses its missionary character" (494). W h a t t h e
church t o d a y n e e d s is n o t simply "a t h e o l o g y of mission" b u t "a missionary
theology," in w h i c h mission b e c o m e s a n u n d e r g i r d i n g a g e n d a for theology.
A m o n g t h e criticisms of Transforming Mission are that Bosch's e m e r g i n g
paradigm has n o t t a k e n into a c c o u n t s o m e significant elements, such as t h e
role of w o m e n in mission, t h e g r o w t h of t h e Pentecostal a n d Charismatic
m o v e m e n t s , a n d t h e ecological crisis; t h a t h e has failed to provide criteria
for evaluating t h e n e w paradigm; a n d t h a t by engaging in dialogue primarily
w i t h scholars of t h e First World h e has n o t recognized e n o u g h t h e contribu
2
tion of Third World c h u r c h e s to t h e s h a p i n g of t h e e m e r g i n g paradigm.
N o r m a n T h o m a s edited a c o m p a n i o n v o l u m e to Transforming Mission,
titled Classic Texts in Mission and World Christianity (Orbis, 1995), w h i c h
contains primary source documents.

JOON-SIK PARK
The Rise of Non-Western Christianity

A former Scottish M e t h o d i s t missionary to Sierra L e o n e a n d Professor
E m e r i t u s of t h e Study of Christianity in t h e N o n - W e s t e r n World at t h e
University of Edinburgh, A n d r e w Walls, is credited w i t h calling a t t e n t i o n to
t h e d e m o g r a p h i c shift of t h e center of gravity of Christianity toward t h e
S o u t h e r n c o n t i n e n t s a n d t h u s to t h e future direction of t h e Christian
churches. His t w o seminal books, The Missionary Movement in Christian
History (Orbis, 1996) a n d The Cross-Cultural Process in Christian History
(Orbis, 2002), have c o n t r i b u t e d a great deal to r e e x a m i n i n g issues in
Christian mission o n t e r m s set by non-Western Christianity.
At t h e beginning of t h e twentieth c e n t u r y Christianity was distinctly a
Western religion; m o r e t h a n 80 percent of Christians lived in E u r o p e or
N o r t h America. In 2004, Christians in t h e S o u t h e r n HemisphereAfrica,
Asia, Latin America, a n d t h e Pacificcomprise over 60 percent of t h e world
3
Christian population ; Christianity has b e c o m e a non-Western religion. Such
a shift is neither strange n o r surprising, since "there is s o m e inherent fragility,
s o m e built-in vulnerability, in Christianity" (2002: 29). Walls illustrates this
fragility by pointing to t h e past major centers of Christianity that are n o
longer: Jerusalem, Egypt a n d Syria, and, m o s t recently, Western Europe.
Walls insightfully contrasts e x p a n s i o n s of Christianity a n d Islam.
W h e r e a s Islamic e x p a n s i o n is "progressive" in nature, m o v i n g o u t steadily
from its geographical center, Christianity is a "serial m o v e m e n t " t h a t
c o n t a i n s recessions as well as advances. Thus, t h e center of Christianity
shifts from place to place, a n d its progress is never final.
Based o n these critical observations, Walls brings h o m e s o m e signifi
cant p o i n t s c o n c e r n i n g world mission. First, Christianity m u s t continually
e n t e r into a n d interact w i t h n e w cultures, crossing cultural frontiers; if it
d o e s not, it will lose its vitality a n d t h u s fade. A cross-cultural m o v e m e n t or
diffusion is at t h e h e a r t of Christianity. In t h e process of t h e transmission
of faith, b o t h the translation of t h e gospel into a n d t h e conversion of a
specific culture take place. W h e n this translation process stops, Christianity
inevitably withers.
Second, t h e rise of non-Western Christianity s h o u l d e n c o u r a g e
W e s t e r n c h u r c h e s to listen to voices from c h u r c h e s of t h e S o u t h e r n conti
n e n t s . M o r e and m o r e , Christianity will b e associated w i t h a n d m a r k e d by
non-Western Christians. Therefore, states Walls, "the s t u d y of Christian
SPRING 2005 103

WORLD MISSION
history a n d t h e o l o g y will increasingly n e e d to o p e r a t e from t h e position

w h e r e m o s t Christians are," paying h e e d to "Christianity as expressed in
t h e e x p e r i e n c e of t h e S o u t h e r n c h u r c h e s " (2002:47; 1996:146).
Third, w h a t is n e e d e d b e t w e e n t h e c h u r c h e s of t h e West a n d t h e S o u t h
is hospitality, reflected in equality a n d m u t u a l respect a n d n o t d o m i n a n t
leadership by t h e former. T h e t w o s h o u l d c o m e t o g e t h e r t o m a k e their
w i t n e s s credible a n d integral. W h a t acutely c o n c e r n s twenty-first-century
Christianity are issues of ecumenismnot confessional a n d d e n o m i n a
tional b u t multicultural a n d i n t e r c o n t i n e n t a l issues. Thus, according to
Walls, "The great e c u m e n i c a l issues will b e a b o u t h o w African a n d I n d i a n
a n d C h i n e s e a n d Korean a n d H i s p a n i c a n d N o r t h A m e r i c a n a n d E u r o p e a n
Christians can t o g e t h e r m a k e real t h e life of t h e b o d y of Christ" (2002:69).
Walls's writings reflect great w i s d o m b a s e d o n his missionary experi
ence, a lifetime of reflection o n a n d teaching of t h e missionary movement,
a n d c o n t i n u e d intercultural engagement. His essay "The Ephesian M o m e n t :
At a Crossroads in Christian History" is p e r h a p s t h e m o s t solid and
convincing a r g u m e n t for t h e church to b e c o m e multicultural. H e asserts
t h a t "the very height of Christ's full stature [Eph. 4:13] is reached only by
t h e c o m i n g together of t h e different cultural entities into t h e b o d y of
Christ" (2002:77). T h e original E p h e s i a n m o m e n t was rather brief. Yet, Walls
perceptively a n d hopefully points to t h e U n i t e d States, w i t h its growing
Christian c o m m u n i t i e s of t h e diasporas, as t h e m o s t probable context in
w h i c h a n e w Ephesian m o m e n t of multiculturalism could b e realized.
Globalization and Contextualization

Since t h e latter part of t h e twentieth century, globalization has b e c o m e t h e
d o m i n a n t force shaping a n d affecting t h e life a n d e n v i r o n m e n t of t h e h u m a n
community. Globalization is so significant and pervasive t h a t it calls for n e w
ways of u n d e r s t a n d i n g a n d doing theology a n d mission. Leading Roman
Catholic missiologist Robert Schreiter critically examines implications a n d
challenges of globalization to Christian mission a n d constructively addresses
t h e relationship b e t w e e n contextualization a n d globalization in The New
Catholicity: Theology between the Global and the Local (Orbis, 1997).
There have b e e n three crucial changes providing impetus to the global
ization p h e n o m e n o n : politically, t h e move from a bipolar to a multipolar
world; economically, t h e worldwide expansion of neoliberal capitalism
following t h e collapse of socialism as a n alternative e c o n o m i c ideology; and,

J O O N - S I K PARK
technologically, t h e revolutionary c o m m u n i c a t i o n s advancement. The world

is increasingly b e c o m i n g interconnected through a globalization process that
extends t h e influence of m o d e r n i t y while compressing time and space.
According to Schreiter, "ambivalence" best describes t h e effect of glob
alization. It has g e n e r a t e d greater material wealth, b u t t h e e c o n o m i c
disparity b e t w e e n rich a n d p o o r is intensifying. It has p r o m i s e d progress
b u t w i t h o u t a clear goal a n d often w i t h d e h u m a n i z i n g c o n s e q u e n c e s . T h e
i n t e r c o n n e c t e d character of globalization has resulted in t h e unavoidable
e n c o u n t e r b e t w e e n t h e global a n d local. Consequently, t h e local situation
hardly r e m a i n s u n c h a n g e d . However, it d o e s n o t necessarily s u r r e n d e r its
o w n distinctness a n d often resists t h e globalizing forces w i t h a h e i g h t e n e d
interest in t h e local.
Schreiter shows h o w t h e m e a n i n g of "context" has altered in conse
q u e n c e of globalization a n d highlights t h r e e critical, discernible c h a n g e s
(26-27). First, t h e c o n c e p t of context has b e c o m e deterritorialized:
B o u n d a r i e s c o n c e r n difference rather t h a n territorial space. Second, p e o p l e
simultaneously b e l o n g to or participate in multiple contexts, often occu
pying t h e s a m e territory. Third, d u e to i n t e n s e interaction a m o n g cultures,
n o context r e m a i n s pristine a n d inevitably b e c o m e s hybrid.
Schreiter calls special attention to t h e fact that as t h e world is increas
ingly s h a p e d by globalization, theology stands b e t w e e n t h e global a n d t h e
local. Thus, t h e challenge for t h e church is to interact w i t h a n d engage b o t h
t h e global a n d the local realities in its theological reflection and praxis. In
r e s p o n s e to t h e impact of globalization, Schreiter p r o p o s e s to develop a n e w
theological framework t h r o u g h "a r e n e w e d and e x p a n d e d concept of
catholicity," which is characterized by "a wholeness of inclusion a n d fullness
of faith in a pattern of intercultural exchange and communication" (127,132).
W h e t h e r Schreiter's vision of a n e w catholicity offers a responsible a n d
viable way of thinking a n d of d o i n g t h e o l o g y b e t w e e n t h e global a n d t h e
local remains to b e proven. In fact, h e is m u c h clearer in portraying a n d
analyzing t h e p h e n o m e n a a n d challenges of globalization t h a n in
p r o p o u n d i n g the theological framework that will help t h e church u n d e r
stand its mission. However, Schreiter is certainly right in drawing t h e
church's attention to globalization as t h e context w i t h i n which a crucial
theological reflection is to be u n d e r t a k e n . Local congregations c a n n o t b u t
engage in s u c h theological discourse in order t o serve as a faithful witness
a n d a transforming agent b o t h locally and globally
SPRING 2005 105

WORLD MISSION
Other Issues and Resources

O v e r t h e past century, Pentecostalism has g r o w n from fewer t h a n a million
a d h e r e n t s t o over 5 0 0 million; it i n d e e d h a s b e c o m e a worldwide p h e n o m
e n o n a n d t h e largest category in Protestantism. It is n e i t h e r possible n o r
desirable t o u n d e r s t a n d global Christianity or mission while ignoring t h e
remarkable explosion of t h e Pentecostal a n d Charismatic m o v e m e n t s . For
instance, w e c a n n o t a d e q u a t e l y c o m p r e h e n d African Christianity w i t h o u t
grasping t h e significance of Pentecostal renewal. Pentecostalism has its
o w n s h o r t c o m i n g s a n d w e a k n e s s e s , just as d o o t h e r traditions; b u t it
4
deserves a n o p e n a n d s y m p a t h e t i c h e a r i n g .
Two major studies examine t h e Pentecostal m o v e m e n t from within as
well as engage views from outside a n d raise i m p o r t a n t theological a n d missi-
ological questions n o t only for Pentecostalism b u t also for t h e broader
Christian church. T h e essays collected in Called and Empowered (Hendrick-
son, 1991) locate t h e corporate identity of Pentecostalism in global mission,
a n d attempt to construct a n integral mission theology informed and s h a p e d
5
by t h e Pentecostal tradition. Douglas Petersen's Not by Might Nor by Power: A
Pentecostal Theology of Social Concern in Latin America (Regnum, 1996) is a n
incisive s t u d y of t h e social c o n c e r n a n d impact of t h e Pentecostal m o v e m e n t
in Latin America and p u r p o r t s t o dispel t h e c o m m o n assumption that t h e
Pentecostal church lacks b o t h theology a n d awareness of social justice.
Jonathan J. Bonk's Missions and Money: Affluence as a Western Missionary
Problem (Orbis, 1991) presents intriguing research o n effects of t h e relative
affluence of Western missionaries o n missiona serious issue that t h e
Western church has often ignored a n d failed to address. Bonk critically
explores t h e negative c o n s e q u e n c e s of t h e economic and social disparity
b e t w e e n missionaries a n d t h o s e a m o n g w h o m t h e y serve in terms of rela
tional, communicatory, and theological challenges. A s o n of missionaries, a n d
wrestling with this predicament caused by Western missionary affluence, h e
turns to three central motifs of t h e N e w Testamentincarnation, cross, and
weaknessas an e m p o w e r i n g basis for an alternative way of life and service.
A l t h o u g h E. Stanley Jones's The Christ of the Indian Road (Abingdon,
1925; reprint, 2001) was first p u b l i s h e d over t h r e e q u a r t e r s of a c e n t u r y
ago, it is amazingly c u r r e n t a n d offers a very holistic a n d c o m p r e h e n s i v e
Christian m i s s i o n a r y vision. Jones's u n c o m p r o m i s i n g l y christocentric a n d
yet powerfully inclusive u n d e r s t a n d i n g a n d practice of mission and evange-

lism are particularly relevant in post-Christian, multicultural, a n d pluralistic

N o r t h A m e r i c a n culture.
In t e r m s of i n t r o d u c t i o n s to mission studies, Lesslie Newbigin's The
Open Secret (Eerdmans, 1995; rev. ed.) is rather o u t d a t e d b u t still provides a
very fine trinitarian u n d e r s t a n d i n g of mission. M o r e recent, helpful intro
d u c t i o n s are: J. A n d r e w Kirk, What Is Mission? Theological Explorations
(Fortress, 2000); Carlos F. Cardoza-Orlandi, Mission: An Essential Guide
(Abingdon, 2002); a n d Samuel Escobar, The New Global Mission: The Gospel
from Everywhere to Everyone (InterVarsity. 2003). Critical a n d apposite t h e o
logical reflections o n t h e m o s t c u r r e n t t r e n d s a n d d e v e l o p m e n t s in mission
c a n b e found in s u c h journals as International Bulletin of Missionary Research,
International Review of Mission, a n d Missiology.
Joon-Sik Park is the E, Stanley Jones Associate Professor of World Evangelism at

Methodist Theological School in Ohio, Delaware, Ohio.
Endnotes
1. Wilbert R. Shenk, Changing Frontiers of Mission (Maryknoll, NY: Orbis, 1999), 3.
2. See J. N. J. Kritzinger, "Liberating Mission in South Africa," in Mission in
Creative Tension: A Dialogue with David Bosch, ed, by J. N . J. Kritzinger and
Willem Saayman (Pretoria: S o u t h e r n African Missiological S o c i e t y 1990),
34-50; and Frans J. Verstraelen, "Africa in David Bosch's Missiology: Survey
and Appraisal," and Christopher Sugden, "Placing Critical Issues in Relief: A
Response to David Bosch," in Mission in Bold Humility: David Bosch's Work
Considered, ed. by Willem Saayman and Klippies Kritzinger (Maryknoll, NY:
1996), 8-39, 139-50.
3. David B. Barrett and Todd M. Johnson, "Annual Statistical Table on Global
Mission: 2004," International Bulletin of Missionary Research 28 (2004): 25.
4. As Pentecostals trace their earliest roots to the Wesleyan and Holiness move
ments, Methodism in particular needs to engage Pentecostalism both sympa
thetically and critically. See, for example, David Martin, Pentecostalism: The
World Their Parish (Oxford: Blackwell, 2002).
5. Murray A. Dempster, Byron D. Klaus, and Douglas Petersen, eds., Called and
Empowered: Global Mission in Pentecostal Perspective (Peabody, MA: Hendrickson,
1991).
SPRING 2005 107

Book Reviews
Take the Next Step: Leading Lasting Change in the

Church, by Lovett H. Weems, Jr. (Nashville: Abingdon, 2003)
A b i n g d o n Press has p a r t n e r e d w i t h t h e G. Douglass Lewis C e n t e r for

C h u r c h Leadership (at Wesley Theological Seminary) t o launch w i t h
this evocative v o l u m e a n e w series o n transformational leadership in t h e
Wesleyan spirit, Discoveries: Insights for C h u r c h Leadership.
W e e m s is Director of t h e Lewis C e n t e r a n d widely respected as a
writer, consultant, pastor, administrator, a n d advocate for leadership
studies in theological education. H e r e h e writes a practical manual, replete
w i t h helpful diagrams a n d pithy quotes, a i m e d at clergy a n d lay leaders
w h o seek to g u i d e congregations toward lasting c h a n g e (change t h a t values
t h e u n i q u e stories of congregations).
W e e m s articulates gracefully a n d astutely his o w n integration of litera
ture o n p r e p a r i n g a n d moving t h r o u g h change. S u m m a r i z i n g m u c h of
c u r r e n t "best t h o u g h t a n d best practices" in t h e field, h e provides a road
m a p for congregations to move t h r o u g h transformative processes of vision
casting a n d renewal. While drawing expertly o n t h e research and w i s d o m
of n u m e r o u s others, h e reveals t h r o u g h case studies a n d a n e c d o t e s his o w n
e x p e r i e n c e a n d passion for congregational ministry d e v e l o p m e n t in t h e
Wesleyan spirit. (The e n d n o t e s are a n excellent bibliography for t h e r e a d e r
w h o w a n t s to engage in further research.)
Given t h e n u m b e r and variety of resources a n d consultants in t h e field
of congregational leadership, o n e might w o n d e r at yet a n o t h e r b o o k o n
transformational leadership. Weems's c o n t r i b u t i o n to t h e leadership litera
ture o n change a n d vision casting m a y b e his focus o n celebrating a n d
preserving t h e best of t h e past while moving t h r o u g h transition, especially
in congregations t h a t are in earlier stages of perceived decline. His message
to pastoral leaders includes a call to rehearse a n d affirm t h e congregation's
story by drawing u p o n t h e richness of its u n i q u e c o m m u n a l narrative.
Leaders t h u s serve as "bridge-builders" b e t w e e n congregational history a n d
n e w or reframed ministries. T h e next step in faithfully fulfilling mission is a
vision t h a t is cast, shared, p l a n n e d for, a n d enacted. T h e next chapter in a
congregation's story is dealing w i t h change positively. That is t h e change
V O L U M E 2 5 , N U M B E R 1. S P R I N G 2 0 0 5
ESLINGER, WOURMS, ESLINGEIVWARNER
that lasts. Weems also r e m i n d s us that vision is n o t created b u t discovered

in G o d ' s o w n vision a n d o u r o w n storiesan encouraging w o r d in t h e face
of t h e often d a u n t i n g challenge of moving forward.
Several c o m p o n e n t s are less a p p a r e n t (or even missing) in Weems's
road map: discussion of t h e frequent systemic dysfunction t h a t m u s t b e
a t t e n d e d to prior to renewal a n d casting of n e w vision; t h e role of core
values in t h e visioning process (central to m u c h transformational litera
ture); t h e centrality of sacramental and liturgical life as a context for
c o m m u n a l transformation. Nevertheless, W e e m s ' s u s e of u n i q u e congrega
tional stories is extremely helpful in reinforcing t h e key ideas h e presents.
T h e s e stories bring prescribed practices to life, inspire h o p e in t h e reader,
a n d reinforce Weems's t h e m e of narrative at t h e h e a r t of leading t h r o u g h
change. Perhaps future v o l u m e s of t h e Discoveries series will a t t e n d t o
s o m e of t h e less-developed aspects m e n t i o n e d above a n d t o e v e n b r o a d e r
d e n o m i n a t i o n a l contexts. In t h e m e a n t i m e , Weems's w i s d o m a n d integrity
shine t h r o u g h in this first v o l u m e a n d will certainly e n c o u r a g e a n d orient
t h o s e w h o are ready to "take t h e next step" in leading congregrations
toward u n i q u e participation in t h e c o m i n g reign of G o d .
Reviewed by Elise Eslinger, Elizabeth Wourms, and Richard Eslinger. They are
associated with the Institute for Applied Theology at United Theological Seminary
in Dayton, Ohio.
Evangelical and Methodist: A Popular History, by RiieyB.

Case (Nashville: Abingdon, 2004)
C ase reflects o n a c o n s t i t u e n c y integral to r e c e n t U n i t e d M e t h o d i s t

tradition: "populist evangelicalism." T h e thesis of t h e b o o k argues t h a t
t h e c u s t o m a r y n o t i o n a b o u t t h e G o o d N e w s m o v e m e n t as primarily a
conservative reaction to t h e social and political u n r e s t of t h e 1960s a n d
1970s fails to do justice to t h e m o v e m e n t . Rather, says case, "Good N e w s is
b e t t e r u n d e r s t o o d as a m o v e m e n t authentically Methodist, authentically
Wesleyan, in direct lineage w i t h t h e doctrines a n d e t h o s of t h e C h u r c h ' s
past, b u t w i t h an eye to renewal in t h e Church's future" (12). Reflection
u p o n historical events and characters in any time a n d place can b e an
enriching practice. Perhaps in this time a n d place following t h e 2004
G e n e r a l Conference careful critical reflection is especially n e e d e d .
Evangelical and Methodist assists m e , a recipient of a J o h n Wesley
SPRING 2005 109

EVANGELICAL A N D METHODIST: A POPULAR HISTORY
Fellowship offered by A F o u n d a t i o n for Theological E d u c a t i o n (176-77, 188,

221, 261) a n d a professor of evangelism at a U n i t e d Methodist-affiliated
theological seminary, to u n d e r s t a n d t h e unfolding of a history in w h i c h I
find myself. A l t h o u g h n o t w r i t t e n chronologically, C a s e provides a narra
tive for t h e e m e r g e n c e of s o m e of t h e structures t h a t enable m y ministry,
yet t h e i m p e t u s of which b e g a n prior t o m y recollection.
Therefore, Case's history is n o t w i t h o u t implications for m e , which natu
rally lead to questions, mainly of clarification. Clarification of t e r m s such as
populist a n d t h e at-times interchangeable u s e of fundamentalist a n d evangel
ical would provide helpful detail a n d alleviate confusion. A n o t h e r i m p o r t a n t
area of clarification, addressed by reference to a w i d e r n u m b e r of p r i m a r y
a n d s e c o n d a r y sources, is Case's u n d e r s t a n d i n g of "traditional Wesleyanism"
(185). T h e late Albert Outler, leading Wesley scholar a n d "Mister United
M e t h o d i s t of t h e 1970s" (174), features in t h e history. However, little, if any,
attention is given to t h e Neo-Wesleyan m o v e m e n t within theological educa
tion and t h e b r o a d e r church. Similarly, t h e F o u n d a t i o n for Evangelism a n d
its work in establishing faculty positions in United M e t h o d i s t theological
schools to e n c o u r a g e t h e theological s t u d y a n d teaching of evangelism also
coincides w i t h this narrative b u t is n o t featured.
T h e remarkable volatility of t h e p r e s e n t t i m e w i t h i n United M e t h o d i s m
d e m a n d s careful critical reflection a n d a t t e n t i o n to p r i m a r y a n d s e c o n d a r y
sources, i n t e r p r e t e d w i t h Christian charity. I h o p e t h a t Evangelical and
Methodist will n o t o b s t r u c t conversation b e t w e e n constituencies b u t will
p r o m p t readers to follow t h e m o d e l provided by t h e exchange b e t w e e n
R o b b a n d Outler, d e s c r i b e d by t h e latter:
It was . . . downright disconcerting to have Dr. Robb and some of his friends
show up in my study one day with an openhearted challenge to help them do
something more constructive than cry havoc Here, obviously, was a heaven
sent opportunity not only for a reconciliation but also for a productive alliance
in place of what had been an unproductive joust. Moreover, as we explored our
problems, some unexpected items of agreement began to emerge (176).
Reviewed by Laceye E. Warner. Warner is Assistant Professor of the Practice of

Evangelism and the Royce and Jane Reynolds Teaching Fellow at Duke University
Divinity School in Durham, North Carolina.

QUARTERLY REVIEW EDITORIAL BOARD
T E D A. C A M P B E L L RUSSELL E . R I C H E Y
Garrett-Evangelical Theological Seminary, Candler School of Theology, Atlanta. GA
Evanston, 1L
L I N D A E. T H O M A S
MINERVA G. C A R C A N O Lutheran School of Theology' at Chicago,
Metropolitan District, Portland, OR Chicago, IL
PATRICIA FARRIS TRACI C. W E S T

The Theological School. Drew University.
First United Methodist Church, Santa Monica, CA
Madison, N ]
G R A N T HAGIYA
D A V I D K. Y E M B A
Los Angeles District Office, Los Angeles, CA
Faculty of Theology. Africa University.
JEROME K I N G D E L P I N O , C H A I R Mutare, Zimbabwe
General Board of Higher Education and Ministry,
The United Methodist Church, Nashville, TN
MARY A N N M O M A N
The United Methodist Church, Nashville, T N
T H O M A S W. OGLETREE
The Divinity School, Yale University,
N e w Haven, CT
HARRIETT JANE O L S O N
The United Methodist Publishing House,
Nashville, T N
25/ SPRING 2005
1
:IN THIS ISSUE: $7.00
Issue Theme:
Revitalizing Theological Reflection in the Congregation
Theological Reflection and Vital Piety in North American Methodism
Ann Taves
Theology and Reflection: The Dynamics of Theology in Christian Life
Randy L. Maddox
The Word of God and the People of God:
Revitalizing Theological Discourse from the Bottom Up A JOURNAL OF THEOLOGICAL RESOURCES FOR MINISTRY
Joerg Rieger
The Imperative to Teach: Towards Vital Renewal of the Teaching Office
Patricia Farris
Hispanic Lay Theology: Reflections on an Emerging Model
Sal Trinidad
REVITALIZING THEOLOGICAL REFLECTION IN THE CONGREGATION

Outside the Theme
The Reforming Bishop: John Wesley and the Sunday Service of 1784
Robert Webster

Doctrine and Identity
J. Michael Ripski
Jerry L. Walls
A Word on the Word

Lectionary Study
Osvaldo D. Vena
Issues In: Homiletics

Paul Scott Wilson
Book Review
Trinity, Community, and Power: Mapping Trajectories in Wesleyan Theology
ed. by M. Douglas Meeks
(Nashville: Kingswood Books, 2000)
Reviewer: Hendrik R. Pieterse
NEXT ISSUE:
COME, HOLY SPIRIT: POSTMODERNITY, SPIRITUALITY, AND THE SPIRIT
An Important Announcement about
Quarterly Review
January 2005
NASHVILLE, Term.In its effort to explore n e w a v e n u e s and formats for com

m u n i c a t i n g its mission in a rapidly c h a n g i n g world, t h e G e n e r a l Board of H i g h e r
E d u c a t i o n a n d Ministry (GBHEM) will relinquish its involvement w i t h t h e publi
cation of Quarterly Review w i t h t h e w i n t e r 2005 issue of t h e journal.
J e r o m e King Del Pino, general secretary of t h e G e n e r a l Board of H i g h e r
E d u c a t i o n a n d Ministry, shared this information with Neil Alexander, p r e s i d e n t
of T h e United M e t h o d i s t Publishing H o u s e , in a letter o n S e p t e m b e r 27, 2004.
Quarterly Review has b e e n a joint p r o d u c t i o n of t h e t w o agencies since its incep
tion in 1980. Del Pino expressed d e e p appreciation for this 25-year collaboration
a n d n o t e d that t h e decision to d i s c o n t i n u e s u p p o r t of t h e journal "was t a k e n
n e i t h e r easily n o r hastily."
While t h e restricted impact of t h e j o u r n a l d u e to a decade-long decline in
subscriptions was a factor in t h e b o a r d ' s decision, Del Pino said, t h e p r i m a r y
consideration has to d o w i t h t h e agency's n e e d to reevaluate its entire c o m m u n i
cation strategywhich includes its publishing effortin light of G B H E M ' s newly
a d o p t e d Strategic Plan. "The growing complexity a n d diversity of t h e c h u r c h a n d
t h e world in t h e n e w c e n t u r y call for a multifaceted, m u l t i d i m e n s i o n a l publish
ing strategy that is simultaneously fully aligned w i t h t h e b o a r d ' s strategic a n d
missional aims a n d able to c o m m u n i c a t e effectively at a variety of levels to mul
tiple constituencies t h r o u g h a diversity of p r o d u c t s . While we deeply value
Quarterly Review's c o n t r i b u t i o n to t h e work of t h e agency over t h e years, it lacks
t h e elasticity for adjusting to t h e s e n e w parameters," Del Pino a d d e d .
Editor of Quarterly Review H e n d r i k Pieterse will c o n t i n u e at G B H E M as a
m e m b e r of t h e Office of Interpretation. H e will b e deeply involved in t h e devel
o p m e n t and execution of t h e board's n e w publishing endeavor. "The board's deci
sion regarding Quarterly Review d o e s not m e a n that it is relinquishing its
Disciplinary m a n d a t e to 'serve as advocate for t h e intellectual life of t h e church/"
Pieterse said. "On t h e contrary," h e a d d e d , "the b o a r d r e m a i n s unequivocal in its
c o m m i t m e n t to n u r t u r i n g d e e p - r u n n i n g theological discourse a b o u t t h e d a u n t i n g
theological issues facing t h e d e n o m i n a t i o n in regard to its u n d e r s t a n d i n g a n d
practice of higher e d u c a t i o n a n d a p p o i n t e d ministry. We are simply redirecting
that theological task in n e w a n d creative ways for n e w a n d different times."
T h e United Methodist Publishing H o u s e is currently exploring a variety of
options for t h e future of Quarterly Review. "However," says Harriett Jane Olson,
Sr. Vice President for Publishing at T h e United M e t h o d i s t Publishing H o u s e , "pub
lication of Quarterly Review in its current format c a n n o t b e sustained w i t h o u t t h e
partnership of G B H E M , which we have enjoyed since 1980." Publication in t h e
current format will cease with the winter 2005 issue a n d subscribers w h o have
already paid for additional issues will receive an adjustment t o their accounts.
Quarterly Review
, A'JOURNAL O F T H E O L O G I C A L RESOURCWFORMINISIIRY j
Volume 25, N u m b e r 1
Spring 2005
A Publication of
the General Board of Higher Education and Ministry
Quarterly R e v i e w (ISSN 0270-9287) provides continuing education resources for scholars, Christian
educators, and lay and professional ministers in The United Methodist Church and other churches.
Q R intends to be a forum in which theological issues of significance to Christian ministry can be
raised and debated.
Editorial Offices: 1001 19th Avenue, South, P.O, Box 340007, Nashville, T N 37203-0007. Manuscripts
should be in English and typed double-spaced, including notes.
Q R is published four times a year, in March, June, September, and December, by the General Board
of Higher Education and Ministry of The United Methodist Church and The United Methodist
Publishing House. Periodicals postage paid at Nashville, Tennessee.
Subscription rate: $24 for one year; $44 for two years; and $60 for three years. Students: $16 for one year;
$30 for two years. For all subscription orders, single-copy orders, and change-of-address information,
contact Cokesbury toll-free (800) 672-1789, M - F 7:00 A.M.-6:30 P.M. CST and Saturday 8:00 A.M.-4:00 P.M.
CST. Inquiries may also be sent in writing to the Cokesbury Subscription Services, P.O. Box 801,
Postmaster: Address changes should be sent to The United Methodist Publishing House, P.O. Box 801,
Q R is printed on acid-free paper.
Lections are taken from Revised Common Lectionary (Nashville: Abingdon, 1992).
Scripture quotations, unless otherwise noted, are from the New Revised Standard Version Common Bible,
copyright 1989 by the Division of Christian Education of the National Council of Churches of
Christ in the USA, and are used by permission.
Quarterly Review
Spring 2005
Editor: Hendrik R . Pieterse

Email: hpieterse^gbhem.org
Website: http://www.quarterlyreview.org
Copyright 2005 by the General Board of Higher Education and Ministry
Editorial
"Blessed A r e t h e Peacemakers"
ISSUE THEME:
T h e Palestine-Israel Conflict: A S h o r t H i s t o r y
Elaine C. Hagopian

Barry E, Bryant
U n i t e d M e t h o d i s t s a n d t h e Israeli-Palestinian Situation
Rhonda McCarty
T h e Conflict over Palestine: A Palestinian Christian R e s p o n s e <

Nairn Ateek

Michael Lerner
T h e C h u r c h in Review
T h e U n i t e d M e t h o d i s t C h u r c h as a G l o b a l C h u r c h
David J. Lawson >

Patrick Streiff
A Word on The Word
Lectionary Study
John G Holbert
I s s u e s In: World Mission

Joon-Sik Park 1
Book Reviews
Take the Next Step: Leading Lasting Change in the Church by Lovett
H. Weems, Jr. (Nashville: A b i n g d o n , 2003)
Reviewers: Elise Eslinger, Elizabeth W o u r m s , Richard Eslinger .
Evangelical and Methodist: A Popular History, by Riley B. Case

(Nashville: A b i n g d o n , 2004)
Reviewer. Laceye E. W a r n e r
Editorial
"Blessed Are the Peacemakers"
BARRY E. BRYANT
Guest Editor
O n e of t h e twentieth century's greatest atrocities was t h e Holocaust

t h e result of h i d e o u s E u r o p e a n anti-Semitism. O n e of t h a t century's
greatest injustices was t h e Palestinians b e i n g deprived of their landthe
result of manipulative E u r o p e a n colonial power, Michael L e r n e r likens it to
Jews j u m p i n g from t h e b u r n i n g buildings of E u r o p e a n d landing o n t h e
backs of Palestinians, w i t h u n i n t e n d e d results. This c o m b i n a t i o n of events
has led to a spiral of retaliatory violence in t h e Middle East, raising t h e
urgent question: What will end this senseless spiral of mutual violence and death?
T h e essays in this v o l u m e a d d r e s s this q u e s t i o n from a variety of view
p o i n t s in h o p e s of provoking a wide-ranging a n d ongoing theological
discussion of t h e Israeli-Palestinian situation a m o n g U n i t e d M e t h o d i s t s
a n d o t h e r Christians. While t h e a u t h o r s have struggled h a r d t o p r e s e n t t h e
salient issues w i t h clarity, fairness, a n d balance, their convictions a n d views
o n t h e m a t t e r are u n m i s t a k a b l e . Thus, given t h e highly politicized n a t u r e of
t h e c u r r e n t discussion in t h e culture a n d t h e church, t h e m u t u a l suspicion,
t h e vested interests, a n d t h e e m o t i o n a l i n v e s t m e n t o n b o t h sides, t h e
essays are sure to anger s o m e a n d d i s a p p o i n t o t h e r s . With this in m i n d , it
is i m p o r t a n t to p o i n t o u t t h a t t w o f u n d a m e n t a l a s s u m p t i o n s r e s o n a t e
t h r o u g h all five essays. (1) Israel h a s a right to exist a n d t h e Palestinians
d e s e r v e t h e protection of their h u m a n rights. (2) To discuss Palestinian
h u m a n rights is n o t t o engage in anti-Semitic rhetoric. Indeed, w h a t is
n e e d e d is a n e w level of discourse t h a t moves t h e discussion b e y o n d its
c u r r e n t either-or stalemate.
In his essay, Nairn Ateek claims that Israelis w a n t security a n d
Palestinians w a n t justice. N e i t h e r will h a p p e n w i t h o u t t h e other; a n d t h e
d e a t h a n d violence will n o t e n d w i t h o u t both. In a n effort to explore t h e
d y n a m i c s of t h a t claim a n d to allow a Palestinian Christian voice t o b e
QUARTERLY REVIEW 5
"BLESSED A R E T H E PEACEMAKERS"
h e a r d by Christians from o t h e r p a r t s of t h e world, Sabeel Ecumenical

Liberation Theology C e n t e r in Jerusalem c o n v e n e d its fifth international
conference o n April 14-18,2004. T h e conference s o u g h t t o place t h e
Middle East conflict in its historical, political, a n d theological context a n d
t o expose h o w D i s p e n s a t i o n a l i s m a n d Christian Z i o n i s m have h a m p e r e d
t h e peace process. T h e organizers appealed to a t t e n d e e s to explore ways to
e d u c a t e Christians in N o r t h A m e r i c a a n d E u r o p e a b o u t t h e plight of t h e
Palestinians. Several essays in this v o l u m e seek t o h o n o r this appeal.
The articles by Ateek, Bryant, a n d M c C a r t y address t h e conflict explic
itly from t h e vantage point of Christian theology. For t h e m , t h e conversa
tion n e e d s t o take place a r o u n d t h e sacredness of h u m a n w o r t h , n o t just
a r o u n d t h e sacredness of land. However, to arrive at this point, argue Ateek
a n d Bryant. Dispensationalism a n d Christian Z i o n i s m m u s t b e recognized
for t h e obstacles to peace t h a t t h e y are a n d a d d r e s s e d a n d dismantled.
Elaine H a g o p i a n o p e n s h e r provocative analysis of t h e history of t h e
Israeli-Palestinian conflict with t h e claim that t h e p r o b l e m is essentially polit
ical and requires a political solution. Ateek a n d Bryant agree, b u t d e m o n
strate that t h e political p r o b l e m has also b e e n aided a n d sustained by t h e
formidable lobbying efforts of Christian Zionists in t h e United States.
D r a w i n g o n t h e U n i t e d M e t h o d i s t Book of Resolutions a n d t h e Book of
Discipline, R h o n d a M c C a r t y helpfully traces U n i t e d M e t h o d i s t r e s p o n s e s to
t h e Israeli-Palestinian conflict a n d suggests c o n c r e t e ways in w h i c h laity
a n d clergy c a n b e b e t t e r informed a b o u t t h e issues a n d b e b e t t e r p r e p a r e d
t o engage in meaningful efforts toward p e a c e a n d justice.
Michael Lerner's munificent, thoughtful essay r e p r e s e n t s a n interpreta
t i o n of t h e m e a n i n g a n d n a t u r e of t h e State of Israel t h a t is growing in
influence a n d salience. T h e similarities b e t w e e n Lerner's call for a "progres
sive middle p a t h t o p e a c e " a n d Ateek's Palestinian Christian theology of
liberation are striking a n d hopeful. D o w e have h e r e t h e stirrings of a
m i n d s e t t h a t will m a k e for lasting p e a c e a n d justice in t h e region?
May these articles spark constructive, informed, a n d - a b o v e all-enduring
theological reflection a m o n g United Methodists a n d others c o n c e r n e d a b o u t
a just and peaceful solution to t h e Israeli-Palestinian situation.

6 QUARTERLY REVIEW
The Palestine-Israel Conflict:

A Short History
ELAINE C. H A G O P 1 A N
T h e Palestine-Israel conflict is a political conflict. A l t h o u g h t h e conflict

h a s t a k e n o n a v e n e e r of religious fanaticism by s o m e Israeli a n d n o n -
Israeli Jews, as well as by Palestinian Islamists, in reality it is n o t a b o u t reli
gion. This will b e c o m e evident as t h e history unfolds.
In t h e n i n e t e e n t h century, a n u m b e r of Jewish leaders in E u r o p e
concluded that anti-Semitism at t h e h a n d s of E u r o p e a n Christians was
p e r m a n e n t and incurable. Although t h e r e were two strands of Z i o n i s m that
emerged in Europe, i.e., cultural and political Zionism, it was political
Z i o n i s m that b e c a m e dominant. Cultural Z i o n i s m sought to create a cultural
and spiritual renewal center in Palestine that would allow Jews to secure their
traditions. Political Zionism, after exploring sites such as Libya, Cyprus, and
Uganda, a m o n g others, fixed o n and sought to transform Palestine into a
Jewish state. Chief political Zionist, T h e o d o r Herzl (1860-1904) conceptual
ized t h e Jewish state in his b o o k Judenstat, published in 1896. It was followed
by t h e formation of t h e World Zionist Organization a n d t h e convening of
t h e First Zionist Congress in 1897 in Basel, Switzerland, t h u s launching t h e
Zionist project.
T h e p r o b l e m was t h a t over 90 p e r c e n t of t h e i n d i g e n o u s p o p u l a t i o n of
Palestine was Palestinian Arabs. Clearly, transforming Palestine into a
Jewish state m e a n t t h a t Palestinians w o u l d have to b e "transferred" o u t of
Palestine a n d Jews w o u l d have to b e b r o u g h t in. In fact, t h e c o n c e p t of
"transfer" was a n d still is a c o n s t a n t t h e m e in Zionist political literature and
1
tracts. Q u o t e d b e l o w is o n e of m a n y examples of t h e Zionist i n t e n t of
QUARTERLY REVIEW 7
moving o u t t h e i n d i g e n o u s Palestinians:
We cannot allow the Arabs to block so valuable a piece of historic reconstruc

tion. . . . And therefore we must gently persuade them to "trek." After all. they
have all Arabia with its million square m i l e s . . . . There is no particular reason
for the Arabs to cling to these few kilometers. "To fold their tents" and "silently
steal away" is their proverbial habit: let them exemplify it now. (Israel
2
Zangwill)
In fact, Palestinians w e r e p r e d o m i n a n t l y farmers, m e r c h a n t s , intellec

tuals, professional people, a n d small-business o w n e r s .
Zionism, Jewish Identity, and British Imperial Interests

Israeli psychologist Benjamin Beit Hallahmi brilliantly e x p o s e s t h e way
political Z i o n i s m r e m a d e Jewish identity from t h a t derived in t h e state of
"Diaspora" in Europei.e., a "weak-kneed, passive J e w of t h e ghetto, t h e
3
h u m a n d u s t t h a t m a d e u p t h e Jewish people" to o n e of a strong, assertive,
self-sufficient, a n d m o d e r n i z e d secular identity. In o r d e r t o d o this,
Z i o n i s m h a d to s o m e h o w "claim c o n t i n u i t y w i t h t h e Jewish p a s t . . . b u t it
also a t t e m p t e d ] to create discontinuity, t h r o u g h a n e w s p a c e of a national
4
h o m e l a n d a n d a n e w time of secular nationalism." Beit Hallahmi explains
h o w Z i o n i s m resolved t h e contradiction of t h e t w o identities. H e n o t e s
t h a t Zionism, i.e., its ideological leaders, created a n e w Jewish history t h a t
claimed t h a t Jewish identity was fostered in Palestine, n o t in t h e Diaspora,
a n d t h a t t h e y w e r e exiled against their will b u t y e a r n e d to r e t u r n to t h e
h o m e l a n d . Further, Zionists arrested a particular time in t h e mythological
version of Jewish history in Palestine a n d built its narrative o n t h e claim
t h a t only t h a t alleged p e r i o d was t h e basis for identifying t h e "legitimate"
o w n e r s of t h e land of Palestine, N o p e o p l e o r p e r i o d before o r after t h a t
5
a s s u m e d p e r i o d could have claim to t h e land. Ipso facto, b a s e d o n t h e
Zionist narrative, t h e i n d i g e n o u s Palestinian Arabs have n o a u t h e n t i c claim
to their land. However, archeological d e b a t e s a b o u t t h e alleged ancient
Israel "have b e c o m e increasingly a c r i m o n i o u s b e c a u s e t h e a u r a of objec
tivity which h a s b e e n projected to cover t h e collusion of biblical studies in
6
t h e dispossession of Palestine has gradually b e e n exposed."
T h e s e c o n d h u r d l e that t h e Zionists h a d t o overcome was to convince

t h e British, w h o h a d strategic interests in t h e region, t h a t t h e Zionists would
8 QUARTERLY REVIEW
maintain a n d p r o m o t e t h o s e interests in r e t u r n for t h e British facilitating

t h e establishment of a Jewish h o m e l a n d (read "state"), Indeed, t h e British
e m b r a c e d t h e Zionists, first by t h e issuance of t h e Balfour Declaration o n
N o v e m b e r 2,1917, which stated that "His Majesty's G o v e r n m e n t view w i t h
favor t h e establishment in Palestine of a national h o m e for t h e Jewish
7
p e o p l e , ' and, second, by allowing the foundations of t h e state to b e estab
lished d u r i n g m o s t of t h e M a n d a t e p e r i o d a n d earlier, especially 1920-1948.
The Broken Trust: The Betrayal of Palestine

As World War I spread to t h e Middle East, t h e British sought, a n d were
offered, t h e help of Arabs in confronting t h e c o m b i n e d forces of t h e
G e r m a n s and t h e O t t o m a n Turks in t h e region. They t u r n e d to Sharif Husain
of Mecca in t h e Hejaz (western Arabia, n o w part of Saudi Arabia), allegedly a
d e s c e n d e n t of the Prophet M o h a m m e d and leader of Arab Muslims at t h e
time. In a 1915-1916 exchange of letters b e t w e e n Sharif Husain a n d Sir
H e n r y M c M a h o n , British high commissioner for Egypt a n d t h e Sudan, an
a g r e e m e n t was reached b e t w e e n the parties. In r e t u r n for Sharif Husain's
ordering an Arab revolt against t h e O t t o m a n s a n d G e r m a n s , t h e British
would facilitate a n i n d e p e n d e n t Arab State, basically in Greater Syria (Syria,
Lebanon, Jordan, a n d Palestine), Iraq, a n d t h e Arabian peninsula, excepting
Aden. In further negotiations t h e British excluded specific areas that were of
interest to t h e French, as well as areas related to specific British agreements
w i t h tribal chiefs. Nonetheless, Palestine was never excluded from t h e agree
ment, t h o u g h the British a t t e m p t e d later to argue t h a t it was.
In any case, t h e British a n d French, t h e m a i n negotiators of t h e 1916
Sykes-Picot a g r e e m e n t (Russia was also involved related t o s o m e of t h e
Turkish areas) secretly agreed o n h o w t h e y w o u l d split u p G r e a t e r Syria
a n d Iraq after t h e war. Palestine would basically b e in t h e British z o n e ,
8
especially t h e p o r t cities of Haifa a n d Acre. T h e Sykes-Picot a g r e e m e n t
was followed by t h e 1917 Balfour Declaration, n o t e d above. Both t h e Sykes-
Picot a g r e e m e n t a n d t h e Balfour Declaration w e r e in direct conflict w i t h
t h e 1915-1916 H u s a i n - M c M a h o n a g r e e m e n t . It was i n d e e d a b r o k e n trust, a
betrayal of Palestine. T h e British h a d c o m e to t h e conclusion t h a t a Jewish
h o m e l a n d in Palestine would serve British interests b e t t e r t h a n allowing
Palestine t o b e p a r t of a n i n d e p e n d e n t A r a b state o r t o facilitate separate
s t a t e h o o d for Palestine in a c c o r d a n c e w i t h Article 22, p a r a g r a p h 4, of t h e
9
League of N a t i o n s ' C o v e n a n t regarding t h e m a n d a t e system. I n d e e d , t h e
SPRING 2005 9
British kept secret t h e Declaration's text from Palestinians for several years
so as n o t t o alert t h e m to t h e betrayal.
Wilson and the King-Crane Commission of 1919

K n o w n as t h e "champion" of self-determination in his s p e e c h e s from
1916-1919, President Wilson a d m i t t e d t o partiality in t h e way self-determi
n a t i o n was to b e applied. H e took care n o t t o advocate its application if it
would step o n British a n d French colonial interests in t h e Middle East.
Moreover, Wilson was greatly influenced by A m e r i c a n Zionist
S u p r e m e C o u r t Justice Louis Brandeis, w h o w o r k e d closely w i t h t h e
British. H e c o n v i n c e d t h e President t o c h a m p i o n Z i o n i s m in his own
foreign policy. Six m o n t h s before t h e Balfour Declaration, Brandeis
p r e s e n t e d a d o c u m e n t of Zionist t h i n k i n g from L o n d o n to t h e U.S. State
D e p a r t m e n t T h e d o c u m e n t e s p o u s e d t h e denial of t h e right of t h e indige
n o u s p e o p l e of Palestine to self-determination in just a b o u t every o n e of its
provisions. "Palestinian Self-Determination could n o t be, t o use t h e w o r d s
of Wilson's Secretary of State, Robert Lansing, ' h a r m o n i z e d w i t h Zionism,
11
to which t h e President is practically c o m m i t t e d . ' "
Clearly, Wilson had m a d e u p his m i n d o n s u p p o r t i n g Z i o n i s m well
before t h e 1919 Paris Peace Conference debates o n Palestine. Reports
received by Wilson at t h e conference from t h e U.S. Consul in Jerusalem
w a r n e d h i m t h a t t h e "implementation of Zionist goals w o u l d lead to blood
12
shed in t h e area." Wilson was pressured into s e n d i n g a commission, k n o w n
later as t h e King-Crane Commission, to investigate t h e situation in t h e fallen
O t t o m a n Empire. However, Wilson emphasized t o t h e C o m m i s s i o n "that t h e
13
questions of Palestine and M e s o p o t a m i a [Iraq] were virtually" closed by t h e
powers. The area was u n d e r occupation by t h e victorious British and French,
w h o had their o w n colonial designs o n t h e strategic area.
The C o m m i s s i o n found t h a t t h e Jewish m i n o r i t y (one-tenth of t h e
p o p u l a t i o n of Palestine in 1919) favored a Jewish national h o m e in
Palestine, while t h e majority Arabs o p p o s e d w h a t t h e y called "the usurpa
tion" of their h o m e l a n d . T h e latter preferred to b e r e u n i t e d w i t h G r e a t e r
Syria or to have a n i n d e p e n d e n t Palestinian state. T h e C o m m i s s i o n recom
m e n d e d r e u n i t i n g Palestine w i t h G r e a t e r Syria a n d g r a n t i n g it i n d e p e n
d e n c e , a d e m a n d t h a t e m a n a t e d from t h e July 1919 m e e t i n g of t h e d e m o c
ratically elected Syrian N a t i o n a l Congress, c o m p o s e d of representatives
from L e b a n o n , Syria, a n d Palestine. T h e C o m m i s s i o n e m p h a s i z e d "that
10 QUARTERLY REVIEW
increasing colonial immigration of Jews from E u r o p e into Palestine would

deprive t h e indigenous p e o p l e of their right to self-determination a n d
w o u l d destabilize t h e situation in t h e c o u n t r y a n d t h u s e n d a n g e r
14
Palestinian lives," In any case, t h e C o m m i s s i o n ' s report, as w i t h t h e 1917
Balfour Declaration, was kept secret for several years. T h e C o m m i s s i o n ' s
r e c o m m e n d a t i o n s conflicted w i t h F r e n c h a n d British i n t e n t i o n s a n d inter
ests in t h e area as originally e m b o d i e d in t h e 1916 Sykes-Picot A g r e e m e n t
a n d w i t h t h e British e m b r a c e of t h e Zionist designs o n Palestine.
T h e World Zionist O r g a n i z a t i o n p r e s e n t e d w h a t it c o n s i d e r e d t o b e t h e
minimal m a p of t h e territorial d i m e n s i o n s of a viable Jewish State to t h e
1919 Paris Peace Conference. Water resources w e r e a m a i n c o n c e r n in
drawing t h e d i m e n s i o n s of this m a p . It included all of Palestine; S o u t h
L e b a n o n u p to t h e city of Sidon (including t h e Litani River); t h e headwa
ters of t h e Jordan River in Syria a n d L e b a n o n , i.e., t h e Syrian G o l a n
Heights; t h e H a u r a n Plain of Syria, including t h e s o u t h e r n t o w n of Deraa;
control over t h e Hijaz Railway from D e r a a to A m m a n to M a a n in Jordan;
a n d control over t h e Gulf of Aqaba, i.e., a large area o n t h e e a s t e r n b a n k of
t h e J o r d a n River. Various Zionists h a d o t h e r maps, w h i c h included t h e area
from t h e Nile in t h e West to t h e E u p h r a t e s in t h e East or, for example, o n e
t h a t included Palestine, L e b a n o n , and w e s t e r n Syria, including p a r t of
15
S o u t h e r n Turkey.
The British Mandate: the Interwar Years in Palestine

T h e San R e m o Conference: April 1920
T h e World War I allies m e t in San Remo, Italy, to d e t e r m i n e t h e fate of t h e
fallen O t t o m a n Empire. The British and French w e r e deeply c o n c e r n e d that
their plans for t h e area were falling apart. Sharif Husain's son, Feisal, was
elected by t h e Syrian National Congress as King of Syria (Greater Syria) in
March 1920; and his brother, Abdullah, was n o m i n a t e d t o b e King of Iraq.
Rioting was occurring in Palestine, T h e region in general was in disarray,
especially o n t h e eve of Ataturk's rebellion to salvage t h e O t t o m a n core area
of Anatolia, today's state of Turkey. T h e conference resulted in t h e establish
m e n t of t h e M a n d a t e System u n d e r t h e League of N a t i o n s (formed in 1920).
"At t h e conclusion of t h e San R e m o conference o n April 24, t h e Arabs of
t h e O t t o m a n Empire learned t h a t t h e Great Powers p l a n n e d to retain
16
d o m i n i o n over their region t h r o u g h a n e w device called a m a n d a t e . "
SPRING 2005 11
Britain a n d France justified this a r r a n g e m e n t o n t h e basis that t h e Arabs

were not sufficiently prepared to govern themselves w i t h o u t experiencing a
period of E u r o p e a n guidance. A l t h o u g h it took until 1922 for t h e m a n d a
tory system to develop in Syria a n d Palestine (formally i m p l e m e n t e d in
Palestine in S e p t e m b e r 1923) and until 1924 in Iraq, t h e French and British
asserted their authority in t h e area immediately after San Remo.
The French m a n a g e d to pressure Feisal o u t of Syria. H e w e n t to
Palestine. Ultimately, t h e British established Feisal as King of Iraq, b u t u n d e r
strict British control a n d authority. They created Trans-Jordan (now t h e
H a s h e m i t e K i n g d o m of Jordan) a n d placed Abdullah o n t h e t h r o n e there.
Abdullah was also b e h o l d e n to t h e British. N e i t h e r m o n a r c h was popular,
b u t Abdullah b e c a m e t h e m o s t h a t e d for his collusion with t h e Zionists
after t h e 1948 war, his a n n e x a t i o n of t h e West Bank, a n d for his a t t e m p t to
17
m a k e Palestine geographically a n d linguistically d i s a p p e a r . H e was assassi
n a t e d by a Palestinian in 1951 in Jerusalem. His son, Talal, succeeded h i m
for a year, b u t was d e t h r o n e d by Abdullah's old advisors, allegedly because
of a m e n t a l disorder b u t m o r e likely for being t o o m u c h of a n Arab nation
alist. His son, Hussein, b e c a m e king at t h e age of eighteen a n d c o n t i n u e d
his and Jordan's d e p e n d e n c e o n t h e British (now t h e United States).
A t t e m p t s were m a d e to assassinate Jordan's King H u s s e i n for t h e secret
meetings h e had with Israeli leaders a n d his d e p e n d e n c e o n t h e United
States. H e survived, and n o w his son, King Abdullah II, reigns in Jordan.
T h e British M a n d a t e Period in Palestine

Although t h e M a n d a t e was formally issued in September 1923, in effect t h e
British M a n d a t e began in 1920, with t h e a p p o i n t m e n t of t h e first High
Commissioner for Palestine, Herbert Samuel, himself Jewish. Palestine was
placed u n d e r t h e British Colonial Office, foretelling its further colonization by
Jews. D u r i n g and after World War I, Chaim Weizman, later to b e t h e first pres
ident of Israel, established strong relationships with t h e British, assuring t h e m
always that a Jewish State would b e in Britain's best interests in t h e region.
Weizmann was concerned a b o u t Samuel's a p p o i n t m e n t because h e did not
k n o w if h e was o n e of t h e liberal British Jews w h o o p p o s e d Zionism. Later he
found out that Samuel had written a 1915 m e m o r a n d u m o n t h e subject of a
Jewish State in Palestine. Hence, Samuel's a p p o i n t m e n t (1920-1925) was an
18
important victory for Zionists to initiate the transformation of Palestine.
C o n t r a r y to traditional a c c o u n t s portraying Samuel as a c o n s u m m a t e
12 QUARTERLY REVIEW
E L A I N E C. HAGOPIAN
British official, h e actually used his position to lay t h e foundations for a

Jewish State in Palestine, H e was n o t impartial. A m o n g his m a n y actions
a n d policies are t h e following:
H e assured a liberal Jewish immigration policy a i m e d at d e m o g r a p h i c
density.
H e facilitated Jewish land acquisition, including altering t h e O t t o m a n
"land use" definition of o w n e r s h i p of state lands (lands held by t h e
state in o w n e r s h i p t r u s t for t h e land users), w h i c h w e r e acquired by the
British as t h e M a n d a t e A u t h o r i t y of Palestine. H e separated "land use"
from "land o w n e r s h i p " so t h a t w h e n Jews acquired s o m e of t h a t land,
t h e y could evict t h e Palestinian "land use" o w n e r s a n d amass territorial
a n d e c o n o m i c footing in Palestine.
H e facilitated c o n t i g u o u s Jewish s e t t l e m e n t s for political a n d e c o n o m i c
d e v e l o p m e n t of t h e Jewish c o m m u n i t y .
H e a d o p t e d a policy of large public investments a n d deficit financing to
e m p l o y t h e economically u n a b s o r b e d Jewish immigrants.
H e developed a favorable c u s t o m s policy to allow Jews to i m p o r t n e e d e d
materials cheaply to develop a Jewish economy.
H e consulted regularly w i t h C h a i m W e i z m a n n .
H e worked closely in Palestine w i t h t h e Zionist C o m m i s s i o n , t h e
N a t i o n a l Council for Jews, and t h e Jewish C o n s t i t u e n t A s s e m b l y (Va'ad
Leumi), precursor of t h e Israeli Knesset. Simultaneously, h e blocked
every effort by t h e majority Palestinians t o gain authoritative represen
tation, while granting t h e Zionist m i n o r i t y considerable power. In fact,
h e gave n e w Jewish i m m i g r a n t s i m m e d i a t e provisional citizenship so
t h a t t h e y would have electoral impact. H e tried t o create collabora
tionist Palestinian parties (as o t h e r colonial p o w e r s have d o n e in their
colonies) to divide t h e Palestinians a n d provide a facade of Palestinian
19
political participation.
In t h e end, t h e Zionists acquired less t h a n 6 p e r c e n t of t h e land of
Palestine, w i t h an a d d e d 1 p e r c e n t leased to t h e Zionists by t h e British, for
a total of less t h a n 7 percent.
Riots, Violence, a n d Strike in Palestine: T h e 1936 Peel C o m m i s s i o n

a n d t h e 1937 Partition P l a n
Palestinians b e c a m e increasingly aware of t h e fact t h a t t h e Zionists w e r e
forging a takeover of Palestine. T h e Zionists h a d established proto-state
SPRING 2005 13
institutional structures in Palestine, w i t h paramilitary organizations at t h e

ready. By this time, David Ben-Gurion. leader of t h e Labor Socialist Party,
h a d b e c o m e t h e d o m i n a n t Zionist figure in Palestine. Ben G u r i o n was a
brilliant strategist a n d tactician.
Ben-Gurion, and the rest of the left-wing leadership, always looked moderate
and reasonable, denying either a conflict with the Arabs or the wish for a
Jewish state. This was a brilliant ruse, a great tactical posture, but behind it he
knew that the only way to defeat the Palestinians was through military force [a
position that has defined Israel's Arab policy of force and more force to bring
the Arabs to heel], which he created. While right-wing leaders made fiery
speeches about a great Jewish army, Ben-Gurion quietly created i t He [Ben-
Gurion] knew very little about socialist theories and did not need to study
socialism [the idealized Zionist construction of return to the land, Jewish self-
sufficiency, etc., which appealed to European Jews immigrating to Palestine] to
achieve his goal, which was the goal of the movement: Jewish sovereignty in
20
Palestine.
Palestinians kept pressing t h e British to live u p to t h e 1915-1916 agree

m e n t a n d to t h e League of N a t i o n s ' Covenant, Article 22, paragraph 4,
w h i c h stated:
Certain communities formerly belonging to the Turkish Empire have reached a

stage of development where their existence as independent nations can be
provisionally recognized subject to the rendering of administrative advice and
assistance by a Mandatory until such time as they are able to stand alone. The
wishes of these communities must be a principal consideration in the selec
21
tion of the Mandatory.
In N o v e m b e r 1934, Palestinians a p p r o a c h e d t h e British high commis

sioner a b o u t "the formation of a Legislative Council as a first step toward
22
Palestinian self-government envisioned in t h e m a n d a t e . " In N o v e m b e r
1936, t h e Palestinians s u b m i t t e d a list of d e m a n d s to t h e high commis
sioner t h a t included:
1. The establishment of democratic government in accordance with the

Covenant of the League of Nations and Article 2 of the Palestine Mandate.
14 QUARTERLY REVIEW
ELAINE C. HAGOPIAN
2. Prohibition of the transfer of Arab lands to Jews.

3. The immediate cessation of Jewish immigration and the formation of a
competent committee to determine the absorptive capacity of the country and
23
lay down principles for immigration.
T h e Palestinians u n d e r s t o o d t h a t u n r e s t r a i n e d Jewish immigration,

c o m b i n e d with Zionist political and military institutional development,
was leading to t h e transformation of Palestine into a Jewish state at their
e x p e n s e . By this time, Palestinians were conscious of t h e 1917 Balfour
Declaration and o t h e r secret d o c u m e n t s aimed at dispossessing t h e m .
Rebelling in 1936, t h e Palestinians called for a strike, a n d violent distur
b a n c e s b r o k e out. T h e British s e n t t h e Peel C o m m i s s i o n t o investigate t h e
causes of t h e violence. In its r e p o r t in July 1937, t h e C o m m i s s i o n
c o n c l u d e d that t h e desire for an i n d e p e n d e n t Palestinian state could n o t b e
reconciled with Jewish nationalism a n d r e c o m m e n d e d partition of
Palestine a n d t h e t e r m i n a t i o n of t h e British M a n d a t e . B e n - G u r i o n accepted
the partition plan as a tactical s t e p toward acquiring all of Palestine. H i s
Z i o n i s t detractors criticized h i m for accepting t h e idea of a Jewish state in
p a r t of Palestine. "Lecturing to M a p a i activists o n 29 O c t o b e r 1937, Ben-
G u r i o n explained t h a t t h e realization of t h e Jewish state w o u l d c o m e in
t w o stages; t h e first, 'the p e r i o d of building a n d laying foundations,' would
last t e n to fifteen years a n d w o u l d b e b u t t h e p r e l u d e t o t h e s e c o n d state,
24
'the p e r i o d of expansion.'" In any case, t h e plan w a s never i m p l e m e n t e d ,
especially as war l o o m e d o n t h e h o r i z o n .
In 1939, G e o r g e A n t o n i u s was p a r t of t h e Palestinian delegation t h a t
w e n t to King James C o u r t to argue for Britain's i m p l e m e n t a t i o n of t h e legal
c o m m i t m e n t m a d e t o Sharif H u s a i n in 1915-1916. H i s 1938 book, T h e Arab
Awakening, provided all of t h e irrefutable legal evidence, including detailed
analysis a n d maps, of Britain's p r o m i s e s to t h e Arabs. However, "No m a t t e r
h o w A n t o n i u s caught t h e British by t h e legal a n d moral tail, G r e a t Britain
25
c o n t i n u e d to favor t h e Zionists, w h o s e legal case w a s basically nil." T h e
Jewish Agency was also invited to t h e s a m e 1939 conference t o search for a
solution in lieu of t h e 1937 Partition Plan, u n a c c e p t a b l e t o Arabs; a n d t h e
Zionists were u n e n t h u s i a s t i c a b o u t it. As a result, t h e British, growing ever
m o r e c o n c e r n e d a b o u t war, issued a White Paper a i m e d at placating b o t h
parties. It stipulated t h a t
SPRING 2005 15
THE PALESTINE-ISRAEL CONFLICT: A S H O R T HISTORY
(1) Britain would continue to rule Palestine for a ten-year period. If the Arabs
and Jews were able to work together satisfactorily during this period, they
would be given an increasing role in the Palestine government, and Palestine
would be established as an independent state within ten years. Otherwise,
independence would be postponed. (2) Seventy-five thousand Jewish immi
grants would be allowed to enter Palestine over a five-year period. Any immi
gration after that would be subject to the acquiescence of the Arabs. (3)
Stringent restrictions would be placed on land sales to Jews in certain areas
26
and complete prohibition in other areas.
T h e o u t b r e a k of World War II p o s t p o n e d further t h i n k i n g o n Palestine.
Post-World War II Developments

Violence a n d t h e Anglo-American C o m m i t t e e Report
At t h e close of t h e war, violence resurged in Palestine. T h e Zionists p u s h e d
for allowing unrestricted Jewish immigration. T h e Arabs feared b e c o m i n g a
minority in their o w n country, even losing their c o u n t r y entirely. Exhausted
by war, Britain found it increasingly difficult to control t h e situation in
Palestine.
In O c t o b e r 1945, Britain p e r s u a d e d U.S. President H a r r y T r u m a n to
u n d e r t a k e a joint study of t h e Palestine problem. They formed t h e Anglo-
American C o m m i t t e e a n d submitted their r e p o r t o n May 1,1946. Their basic
r e c o m m e n d a t i o n s were t o issue, for 1946,100,000 p e r m i t entries to Jews to
immigrate to Palestine; to call for a binational state in Palestine, with equal
representation for Jews and Palestinians; to m a k e Palestine a U N Trust
Territory, which would prepare t h e t w o c o m m u n i t i e s for i n d e p e n d e n c e in a
binational state; and to base future immigration to Palestine o n mutual agree
ment. T r u m a n accepted only t h o s e parts of t h e r e c o m m e n d a t i o n s favorable
to Zionists. Britain favored t h e whole b u t said that it could n o t admit 100,000
refugees into Palestine until t h e Zionist paramilitary groups were disbanded
a n d disarmed. Ben-Gurion rejected t h e w h o l e report, focusing instead o n
Jewish statehood. H e was not interested in sharing the state with
27
Palestinians, although Jewish intellectuals like Buber and Magnes w e r e .
T h e Zionist paramilitary organizations, including t h e Z i o n i s t Irgun
(headed by M e n a c h e m Begin) and Stern G a n g terrorist groups, c o n t i n u e d
their campaign against t h e British. As Khalidi notes:
16 QUARTERLY REVIEW
The Jewish campaign against the British did not mean that Ben-Gurion consid
ered his relationship with the British to be a "military" one or that he sought
an all-out confrontation with them. Quite the contrary, as we are assured by
Teveth [Ben-Gurion's biographer], he saw the relationship as an exclusively
"political" one. In other words, all Ben-Gurion wanted from Britain at this stage
was to clear out the way so that he could pursue his "military" relationship
with the Palestinians and the Arab countries. And pursue it he did . . . in a
28
massive program of arms acquisition and military buildup.
T h e U N G A P a r t i t i o n R e s o l u t i o n of N o v e m b e r 1 9 4 7
Before t h e U N G A Resolution 181 calling for t h e Partition of Palestine into
a Jewish state and an Arab state w i t h Jerusalem as a corpus separatum
administered by t h e U N was acted u p o n , t h e U N Special C o m m i t t e e o n
Palestine (UNSCOP) was s e n t to Palestine. T h e c o m m i t t e e r e c o m m e n d e d
to t h e G e n e r a l Assembly t h a t t h e Jewish refugee p r o b l e m b e c o n s i d e r e d an
international responsibility. However, n e i t h e r t h e U N as a w h o l e n o r t h e
United States r e s p o n d e d to this. In fact, t h e Zionists m a d e every effort t o
restrict refugee m i g r a t i o n t o c o u n t r i e s o t h e r t h a n Palestine, w i t h t h e i n t e n t
29
of increasing d e m o g r a p h i c density in Palestine. While war was still raging,
President Roosevelt favored an immigration plan t h a t w o u l d o p e n t h e
d o o r s of various c o u n t r i e s to E u r o p e a n refugees, especially Jews, e a c h
c o u n t r y designating a specific n u m b e r it w o u l d b e able to absorb. H e lined
u p several. Roosevelt's representative, Morris Ernst, was s e n t to G r e a t
Britain d u r i n g t h e war to d e t e r m i n e h o w m a n y t h e British could take. T h e
British said t h e y w o u l d take 150,000 if t h e U n i t e d States w o u l d t a k e t h e
s a m e . Roosevelt k n e w t h e U.S. w o u l d b e a hard sell given t h e labor u n i o n s '
fear of foreign workers; b u t t h e plan fell t h r o u g h , in a n y case. Ernst
explained t h e defeat of t h e plan as follows:
[T]o me it seemed that the failure of the leading Jewish groups to support with
zeal this immigration program may have caused the President not to push
forward with it at that time. . . . I was amazed and even felt insulted when
active Jewish leaders decried, sneered and then attacked me as if I were a
traitor.... I was openly accused of furthering this plan for freer immigration in
order to undermine political Zionism. . . . I think I know the reason for much
of the opposition. There is a deep, genuine, often fanatical emotional vested
SPRING 2005 17
interest in putting over the Palestinian movement [i.e., the Zionist project in
30
Palestine].
After all t h e Zionist efforts t o increase p o p u l a t i o n density, Jews formed

only one-third of t h e p o p u l a t i o n in Palestine w h e n t h e U N G A partition
p l a n was passed o n N o v e m b e r 29,1947.
The U.S. h a d p r e s s u r e d c o u n t r i e s t h a t h a d misgivings a b o u t t h e parti
tion plan t o vote for it. T h e USSR v o t e d for it also, b e c a u s e it saw it as a
quick way to get Britain o u t of t h e Middle East. T h e Soviets also h o p e d t h a t
t h e C o m m u n i s t a n d Socialist Jews in Palestine w o u l d join w i t h Palestinians
o n t h e basis of class, o v e r t h r o w nationalist Zionists, a n d establish a pro-
Soviet c o u n t r y in Palestine. That, of course, did n o t h a p p e n .
The A r a b states challenged t h e legality of t h e U N G A partition plan
a n d its provisions. A m o n g t h e r e q u e s t s m a d e by t h e Arabs w e r e t h a t
the International Court of Justice be asked for its opinion on . . . a) whether or

not Palestine was included in the Arab territories that had been promised inde
pendence by Britain at the end of World War I; . . . c) whether partition was
consistent with the principles of the UN Charter; d) whether its adoption and
forcible execution were within the competence or jurisdiction of the UN; and
e) whether it lay within the power of any UN member or group of members to
implement partition without the consent of the majority of the people living
31
within the country.
The Arab challenge w e n t d o w n to a U.S.-pressured 21-20 vote o n a

counter challenge that insisted that t h e U N did have authority to partition.
In any case, t h e Zionists accepted t h e 1947 partition plan as a tactical move
t h a t would lead t o establishing a "legaT foothold in Palestine from which to
expand into all of Palestine and beyond. Ben-Gurion was o n record in t h e
1942 Biltmore Hotel meeting of t h e World Zionist Organization as committed
to the establishment of Palestine as a Jewish commonwealth, as contrasted to
t h e notion of partition calling for a Jewish c o m m o n w e a l t h in Palestine.
However, by 1946, h e reverted to his tactical acceptance of partition. H e
explained his acceptance to his fellow Zionists as simply a first step toward
fulfilling t h e transformation of Palestine into a Jewish Commonwealth.
"Teveth [Ben-Gurion's biographer] paraphrases Ben-Gurion's thoughts as
follows: 'Only t h o s e with d e e p Zionism would appreciate his doctrine of
18 QUARTERLY REVIEW
1 32
gradual implementation of t h e ideology. " The Arabs rejected t h e partition
plan. A few figures will demonstrate just h o w unfair t h e partition plan was.
U n d e r t h e plan:
Jews received 55 p e r c e n t of t h e best land in Palestine, while o w n i n g less
t h a n 7 p e r c e n t in all of Palestine a n d less t h a n 11 p e r c e n t in t h e
allotted area, while Palestinians w e r e allotted 45 p e r c e n t of their land,
T h e p r o p o s e d Palestinian state w o u l d have 818,000 Palestinians,
including t h e 71,000 Palestinians in t h e seacoast city of Jaffa,
s u r r o u n d e d by w h a t w o u l d b e t h e Jewish state, a n d fewer t h a n 10,000
Jews. T h e Jerusalem corpus separatum would have 105,000 Palestinians
a n d 100,000 Jews. T h e Jewish state would have a b o u t 499,000 Jews a n d
a b o u t 438,000 Palestinians,
Eighty p e r c e n t of t h e land in t h e Jewish state was o w n e d by Palestinians,
w h e r e a s only 1 p e r c e n t of t h e Palestinian land was o w n e d by Jews.
T h e best lands were incorporated into t h e Jewish state w h e r e Palestinians
h a d citrus and cereal p r o d u c t i o n areas, their main exports. Moreover,
40 percent of Palestinian industry a n d t h e major sources of t h e
country's electrical supply fell within t h e envisaged Jewish state.
T h e plan also left Palestinians w i t h o u t air access or h a r b o r s a n d p o r t
33
facilities, except for isolated Jaffa.
M a i n s t r e a m Zionists d e m a n d e d w h a t t h e y felt w a s realistic in t h e
1940s: a Jewish state in t h e greater p a r t of Palestine, w h i c h t h e partition
plan offered. Palestinian historian Walid Khalidi n o t e s t h a t t h e Z i o n i s t
a c c e p t a n c e of t h e partition plan was in e s s e n c e a c c e p t a n c e of t h e Zionists'
o w n d e m a n d . H e states further, Tt is difficult t o see w h y a moral k u d o s
a p p e r t a i n s t o t h e p a r t y t h a t accepts its o w n p r o g r a m , a n d eternal o p p r o
b r i u m attaches to t h e p a r t y t h a t rejects a transaction it perceives to
34
t h r e a t e n its national existence." Since t h a t time, Israelis have said continu
ally t h a t h a d the Palestinians accepted t h e p a r t i t i o n plan, t h e y w o u l d have a
Palestinian state today. However, given t h e fact t h a t t h e 1947 p r o p o s e d
Jewish state h a d almost a n equal n u m b e r of Palestinians in t h e area allotted
to t h e Zionists, it w o u l d n o t have b e e n t h e Jewish state called for in Zionist
congresses a n d literature b u t a binational state, a c o n c e p t earlier rejected
by Ben-Gurion. Moreover, given o u r c o n t e m p o r a r y k n o w l e d g e of t h e
p l a n n e d expulsions, massacres, e x p a n s i o n strategy, a n d efforts t o d a y to
d e n y Palestinian s t a t e h o o d o n t h e 1967 Israeli-occupied territories, s u c h
p r o n o u n c e m e n t s ring hollow,
SPRING 2005 19
The 1948 War

T h e U N G A 181 (II) w a s n e v e r i m p l e m e n t e d . In M a r c h 1948, t h e Zionist
Plan Dalet (aka Plan D) was finalized. Building o n p r e v i o u s plans, Plan
Dalet was d e s i g n e d t o secure t h e areas d e s i g n a t e d as t h e Jewish state in
35
t h e partition plan as well as to secure areas b e y o n d t h o s e b o r d e r s . Well
before t h e 1948 war, Palestinians w e r e resisting w h a t t h e y considered to b e
Zionist colonialism, while Zionists preferred to call it a civil war. O n May
14, 1948, t h e Jewish People's Council, r e p r e s e n t i n g Jews in Palestine a n d
t h e Zionist M o v e m e n t , declared t h e e s t a b l i s h m e n t of t h e state of Israel.
They r o o t e d t h e declaration in t h a t p a r t of U N G A 181 (II) t h a t called for a
Jewish state while ignoring t h e p a r t s t h a t called for a n Arab state a n d t h e
internationalization of Jerusalem. B e n - G u r i o n resisted initiatives t h a t could
have p r e v e n t e d t h e war t h a t followed t h e declaration, b e c a u s e h e feared
t h e y would lead t o a Palestinian state as well. "It was only Ben-Gurion's
profound o p p o s i t i o n to t h e creation of a Palestinian state t h a t u n d e r m i n e d
t h e Palestinians' resistance to t h e Mufti's call [to launch a war against t h e
36
Zionist forces]."
War b e t w e e n t h e A r a b a r m i e s a n d t h e forces of t h e n e w l y declared
Israel e n s u e d . By t h e t i m e t h e w a r e n d e d , Israel h a d c o n q u e r e d 78
p e r c e n t of M a n d a t o r y Palestine a n d h a d expelled o r m a d e t o flee from
t h e area s o m e 750,000 Palestinians (Israel says fewer; Palestinians say
more) of t h e 900,000 w h o h a d originally r e s i d e d t h e r e . S o m e 150,000
m a n a g e d t o stay w i t h i n w h a t b e c a m e Israel. T h e Palestinian refugees
e n d e d u p primarily in c a m p s in t h e r e m a i n d e r of Palestine, i.e., G a z a a n d
t h e West Bank, a n d in L e b a n o n , Syria, a n d J o r d a n . S o m e 4 0 0 to 5 0 0
villages ( d e p e n d i n g o n w h e t h e r s u b s e c t i o n s of larger villages w e r e
c o u n t e d as villages) w e r e d e m o l i s h e d a n d H e b r e w n a m e s given t o t h e
37
a r e a s . W i t h i n w h a t b e c a m e Israel, a n u m b e r of t h o s e w h o m a n a g e d to
stay b e c a m e i n t e r n a l refugees, d i s p o s s e s s e d of t h e i r l a n d s . T h e total
n u m b e r of Palestinian refugees t o d a y is a p p r o x i m a t e l y 5 million,
i n c l u d i n g t h o s e displaced in t h e 1967 war, 3.6 million of w h o m are regis
t e r e d for aid w i t h t h e U n i t e d N a t i o n s Relief a n d Work A g e n c y (UNRWA).
T h e y c o n s t i t u t e 62.5 p e r c e n t of t h e e s t i m a t e d 8 million Palestinian Arabs.
O n D e c e m b e r 11,1948, t h e U n i t e d N a t i o n s G e n e r a l Assembly passed
resolution 194 (III), which has c o m e to be k n o w n as t h e Right of R e t u r n
resolution, a l t h o u g h it also s o u g h t to reverse Israeli o c c u p a t i o n a n d trans
formation of West Jerusalem a n d to place t h e w h o l e of Jerusalem u n d e r a
20 QUARTERLY REVIEW
U N trusteeship. T h e resolution established a special legal regime to deal

w i t h t h e refugee problem. First, it called specifically a n d solely for t h e
r e t u r n of t h e refugees to their original h o m e s a n d p r o p e r t i e s in w h a t
b e c a m e Israel. Second, c o m p e n s a t i o n s h o u l d b e paid to t h o s e n o t w a n t i n g
to r e t u r n b u t also to t h o s e r e t u r n i n g "for loss of, or d a m a g e to p r o p e r t y
which, u n d e r principles of international law or in equity, s h o u l d b e m a d e
38
g o o d by t h e g o v e r n m e n t s or authorities responsible." Third, a special U N
agency was created, t h e U n i t e d N a t i o n s Conciliation C o m m i s s i o n for
Palestine (UNCCP), to "facilitate t h e repatriation, r e s e t t l e m e n t a n d
e c o n o m i c a n d social rehabilitation of t h e refugees a n d t h e p a y m e n t of
39
compensation." In recognition that t h e refugees required assistance until
s u c h time as 194 (III) could b e i m p l e m e n t e d , t h e U N G e n e r a l A s s e m b l y
p a s s e d resolution 302 (IV) o n D e c e m b e r 8, 1949, establishing t h e U N
40
Relief a n d Work Agency for Palestine Refugees (UNRWA). This agency
was m e a n t t o b e t e m p o r a r y until t h e repatriation of refugees w a s effected.
The U N C C P was unable to get t h e Israelis to recognize a n d i m p l e m e n t
U N G A 194(111) or to reverse its occupation and transformation of West
Jerusalem. Israel was admitted to t h e United Nations in 1949, after agreeing
to d o b o t h things. It did neither and within m o n t h s declared West Jerusalem
t h e capital of Israel.
The 1967 War and Its Aftermath: Stage-Two Expansion

and the Demographic Dilemma for Israel
O n J u n e 5, 1967, Israel initiated a preventive war against Egypt, Jordan, a n d
Syria. It handily defeated all t h r e e w i t h i n a m a t t e r of days, occupying t h e
Egyptian Sinai (returned to Egypt after t h e 1978 Peace Treaty w i t h Israel),
t h e Syrian G o l a n Heights (annexed to Israel in 1981), a n d t h e r e m a i n d e r of
M a n d a t o r y Palestine, i.e., Gaza, t h e West Bank, a n d East Jerusalem (22
41
p e r c e n t of Palestine). Israel b e g a n to place s e t t l e m e n t s ini.e., colonize
t h e G o l a n Heights a n d t h e Palestinian territories. Unlike 1948, t h e majority
of t h e Palestinians m a n a g e d to r e m a i n o n t h e land in t h e newly c o n q u e r e d
territories, a l t h o u g h t h e r e w e r e 300,000 "displaced" p e r s o n s .
Given the fact that Israel ultimately intended to keep the Occupied Territories,
the existence of a large Palestinian population there recreated Israel's original
demographic problem. A Whole Land of Israel Movement issued a Manifesto
in 1967 affirming that "no government in Israel is entitled to give up [the
SPRING 2005 21
conquered territories which Zionists define as part of the whole of Israel, i.e.,
Eretz Israel] this entirety, which represents the inherent and inalienable right to
our people from the beginning of its history." [Quoted in Nur Masalha,
Imperial Israel and the Palestinians (London: Pluto Press, 2000), 28-29.] Today,
there are 3.2 million Palestinians in the Occupied Territories, and over 1
million [the descendants of those 150,000 who managed to stay in Israel in
1948-49] within Israel proper. The Jewish population numbers some 5 million.
Hence the ratio is approximately 4 Palestinians to every 5 Israeli Jews in Israel
42
and the Occupied Territories.
Given t h e Israeli d i l e m m a of w a n t i n g t o k e e p t h e land b u t n o t t h e

Palestinian p e o p l e residing o n it, a d e b a t e t o o k place in Israel regarding a
solution to this dilemma. T h e "solutions" ranged from d e p e n d e n t
a u t o n o m y for t h e Palestinians in areas of t h e Territories while Israel
retained control over t h e land a n d would a n n e x b o r d e r areas t o e n g i n e e r e d
emigration (read "ethnic cleansing") a n d de facto a n n e x a t i o n of t h e
Territories. T h e former w a s m o s t often associated w i t h Labor Party leader
Yigal Allon a n d t h e latter was favored by Ariel Sharon a n d Yitzhak Shamir.
43
In fact, n o real action was t a k e n to formalize a "solution." C a m p David I
p r o d u c e d a p e a c e treaty b e t w e e n Egypt a n d Israel in 1978, b u t failed o n
t h e Palestinian issue since Prime Minister Begin insisted o n t h e c o n c e p t of
a u t o n o m y o n l y for t h e residents of t h e O c c u p i e d Territories w i t h o u t terri
torial sovereignty. Refugee Palestinians w e r e n o t c o n s i d e r e d at all. Israel
c o n t i n u e d building s e t t l e m e n t s in t h e territories a n d in Israeli-expanded
East Jerusalem (which Israel a n n e x e d after t h e 1967 war), u n i t e d it w i t h
West Jerusalem, a n d declared t h e w h o l e t h e "eternal capital of Israel." Israel
integrated t h e water resources a n d electric grid of t h e territories, placing
t h e m u n d e r Israeli control. M o r e i m p o r t a n t , Israel e m b a r k e d o n a process
of w h a t scholar Sara Roy c o i n e d as "de-development," w i t h t h e intention of
precluding t h e g r o w t h of a viable e c o n o m y in t h e territories that could
44
undergird a possible Palestinian s t a t e .
D u r i n g t h e period from 1967 to t h e e n d of t h e first Gulf War in 1991,

Palestinians resisted occupation, while t h e Palestine Liberation Organization
(PLO), operating outside of Israel and t h e Occupied Territories, c o n d u c t e d
operations against Israel and c o n t i n u e d to advocate for Palestinian rights.
T h e PLO ultimately publically agreed to a two-state solution in 1974. It was
m a d e explicit w h e n t h e Palestine National Council (Palestinian policy body)
22 QUARTERLY REVIEW
of t h e PLO declared a Palestinian state in 1988, rooting its legitimacy in t h e

1947 partition plan resolution U N G A 181 (II), b u t to b e located in t h e 1967-
Occupied Territories, i.e., 22 percent of Palestine instead of t h e 45 p e r c e n t in
t h e partition resolution. As part of that declaration, t h e P N C / P L O accepted
U N Security Council Resolution 242, thereby recognizing Israel in t h e 78
percent of Palestine it c o n q u e r e d in 1948. There is n o t h i n g in U N S C 242 that
calls for a Palestinian state, h e n c e the reason for rooting t h e declaration in
U N G A 181 (II). PLO m o d e r a t i o n was n o t e m b r a c e d by the Israeli govern
ment, given that Israel w a n t e d to keep t h e 1967 Occupied Territories,
Nonetheless, the first President Bush insisted that t h e time was o p p o r t u n e ,
in t h e aftermath of t h e first Gulf War, t o "resolve" o n c e a n d for all t h e Israeli-
Palestinian conflict. The "peace process" was initiated in Madrid o n O c t o b e r
31,1991, with U N Security Council Resolution 242 as t h e sole legal frame
45
work. Secretary of State James Baker sent letters of assurance to t h e peace
delegations. It was obvious from reading t h e letter to t h e Israelis that t h e U.S.
accepted Israel's claim that U N S C 242 did not call for Israel's full withdrawal
46
from t h e territories. Moreover, territories were defined by Israel as adminis
tered, n o t occupied, territories. The international c o m m u n i t y did n o t accept
this definition, b u t U.S. backing allowed Israel to maintain it. Palestinians
were denied representation by t h e PLO, which represented all Palestinians in
t h e diaspora and u n d e r occupation.
T h e Palestinian delegation was m a d e u p of Palestinians in t h e 1967
Israeli-occupied territories only (where t h e d e m o g r a p h i c p r o b l e m existed)
and was m a d e part of t h e Jordanian delegation. T h e Madrid process failed
because t h e Palestinian delegation insisted that t h e negotiations b e a b o u t
removing t h e Israeli military occupation, as well as t h e illegal settlements.
The Palestinians refused to accept d e p e n d e n t a u t o n o m y in t h e territories
with n o e n d result of a viable state. That is w h e n t h e b a c k d o o r c h a n n e l was
o p e n e d to PLO head, Yasir Arafat, in Oslo. Arafat, by accepting t h e
Declaration of Principles (which did n o t guarantee a Palestinian state) and
by accepting the G a z a / J e r i c h o first proposal, de facto c o n c e d e d to Israel t h e
"right" to d e t e r m i n e from which, if any, land it would withdraw. Moreover,
t h e t e r m s set for allowing a Palestinian Authority in t h e territories were
clearly defined to give Israel ultimate control and veto power over t h e
Authority a n d its institutions. T h e Israeli intent was to rid themselves of
responsibility for t h e occupied Palestinians (the d e m o g r a p h i c problem) b u t
47
to keep control over t h e land a n d r e s o u r c e s . O n c e t h e Palestinian Authority
SPRING 2005 23
was established in t h e territories, t h e PLO, representing all Palestinians,

declined in its ability to advocate for t h e rights of all Palestinians, including
t h e diaspora refugees. Arafat remained as h e a d of t h e PLO, b u t in effect t h e
PLO was "collapsed" into t h e Authority.
T h e O s l o process led t o w o r s e n e d c o n d i t i o n s for t h e Palestinians.
Israelis worked diligently to assure t h a t a "solution" would n o t lead t o a
viable Palestinian state or t o any loss of control of t h e territories by Israel.
T h e symbols of sovereigntyfor example, p a s s p o r t issuance, stamps, etc.
w e r e allowed, b u t only w i t h i n t h e context of d e p e n d e n t autonomy. It is n o t
necessary h e r e to review t h e stages of t h e disintegration of Oslo; Sara Roy's
48
excellent "Oslo Autopsy" covers this w e l l .
U n d e r t h e present [July 2004] Israeli government, led by Prime Minister
Ariel Sharon, Israel is pursuing t h e preferred Sharon "solution" of progres
sive engineered emigration by imprisoning Palestinians b e h i n d an apartheid
wall aimed at producing conditions t h a t will i n d u c e Palestinians to leave over
time, Jordan being t h e obvious destination. T h e Likud always maintained
that "Jordan is Palestine," in any case. Sharon has destroyed Palestinian infra
structure a n d institutions in t h e Territories a n d has crippled Palestinian secu
rity forces. In his effort, h e has m a n a g e d to apply t h e label of terrorism to t h e
Palestinians, in place of legitimate Palestinian resistance to Israeli occupation
a n d colonialism a n d to d o it u n d e r t h e American umbrella of t h e "war o n
terrorism." T h e recent e n d o r s e m e n t of Sharon's plans b y President Bush a n d
t h e U.S. H o u s e of Representatives gives full public clarity to w h a t has b e e n
t h e implicit American position. H e n c e t h e "road m a p " for peace and t h e
unofficial "Geneva Initiative" (which w e r e b u t slight variations of Oslo) join
Oslo o n t h e j u n k h e a p of failed proposals. They d o so because they did n o t
call for t h e removal of t h e occupation a n d t h e recognition of t h e inalienable
rights of t h e refugees a n d also because their t e r m s implicitly sought to
reward Israeli colonialism by allowing for m o r e annexation of p r i m e land in
t h e West Bank in exchange for land u n e q u a l in quality.
All peace negotiations b e t w e e n Israel a n d t h e Palestinians have
foundered o n two issues: t h e establishment of a viable Palestinian state
(a collective right) and o n Palestinian refugees' right of r e t u r n to their h o m e s
a n d properties in w h a t b e c a m e Israel after 1948 (Palestinian individual right).
Statehood r e p r e s e n t s t h e collective right of Palestinians to self-determi
nation as e m b o d i e d in a n u m b e r of United N a t i o n s General Assembly
Resolutions: 181 (II) (1947); 2787 (1971); 2955 (XXVIII) (1972); a n d 3236
24 QUARTERLY REVIEW
(XXIX) (1974), as well as t h e U N Declaration of H u m a n Rights a n d t h e

F o u r t h G e n e v a Convention. Statehood in n o way vitiates t h e individual
right of refugees t o r e t u r n to their h o m e s a n d p r o p e r t i e s in post-1948 Israel.
In all t h e "peace" negotiations a n d initiatives, Israel s o u g h t to limit t h e
Palestinian collective right t o a n o n - c o n t i g u o u s area in t h e West Bank a n d
G a z a controlled by Israel politically a n d economically. Israel further s o u g h t
to fold Palestinian refugees' individual rights into t h e collective right
allegedly "offered" by Israel d u r i n g t h e Oslo process. T h a t is, Israel
a t t e m p t e d to get Palestinian leadership to sign o n t o a B a n t u s t a n "statelet,"
t o close t h e file o n refugee claims by accepting to a b s o r b refugees into t h e
"statelet," a n d to agree to minimal repatriation (basically non-child-bearing
refugees) to b e g r a n t e d as a n Israeli h u m a n i t a r i a n gesture. Given Sharon's
policies a n d t h e a p a r t h e i d wall, a two-state solution is n o longer possible.
T h e U n i t e d States has failed to b e an h o n e s t b r o k e r in this conflict. N e i t h e r
has it s u p p o r t e d t h e e s t a b l i s h m e n t of a viable Palestinian state n o r h a s it
e n c o u r a g e d Israel to accept legal responsibility for t h e creation of t h e
Palestinian refugees a n d all t h a t t h e latter entails u n d e r t h e relevant U N
resolutions, international refugee conventions, a n d international h u m a n i
tarian laws. Having expelled t h e majority of t h e refugees in 1948 to trans
form t h e d e m o g r a p h i c s a n d having c o n q u e r e d all of t h e land by J u n e 1967,
Israel has aggressively fought refugee r e t u r n a n d s h a r i n g t h e land of
Palestine w i t h Palestinians, In fact, Professor B e n n y Morris, w h o s e scholar
ship revealed in detail t h e e x t e n t of Zionist use of terror to expel
Palestinians, b e m o a n s t h e fact t h a t Ben-Gurion did n o t c o m p l e t e t h e
49
e t h n i c cleansing of Palestinians in t h e 1948 w a r .
In t h e end, however, Israel c a n n o t go o n forever using force to d e n y
Palestinians their rights a n d to destroy their lives in order t o m a i n t a i n a
Jewish state. Such an effort has already t a k e n a high moral toll o n Israeli
society a n d o n Palestinian lives a n d society. Sharing t h e land w i t h i n a polit
ical formula that g u a r a n t e e s t h e collective national a n d cultural rights of
b o t h p e o p l e s is t h e ultimate a n s w e r for a durable p e a c e .
Conclusion
Clearly, t h e political Zionists d r e w o n t h e rich mythical s y m b o l i s m of t h e
alleged ancient Israel, w h i c h t h e y c o m b i n e d w i t h a n e w forceful Jewish
identity, in order to p r o m o t e their goals in Palestine a n d have t h e m a p p e a r
as legitimate and inevitable. T h e majority of t h e Israelis, however, are
SPRING 2005 25
secular. In o r d e r n o t t o e x p o s e t h e contradiction, t h e Zionists never

p r o d u c e d a c o n s t i t u t i o n in w h i c h a n identity w o u l d usually b e proclaimed.
N o n e t h e l e s s , a n u m b e r of settler m o v e m e n t s , s u c h as Gush Emunim, p r e a c h
a biblical f u n d a m e n t a l i s m t h a t claims Palestine as a n c i e n t Israel. T h e y are
vocal, b u t a minority, n o n e t h e l e s s . Palestinians have basically b e e n secular
in their social a n d political life. However, w i t h t h e c o n t i n u o u s Israeli effort
t o destroy Palestinian secular resistance, b o t h a r m e d a n d nonviolent, t h e
Islamist resistance m o v e m e n t , w h i c h c a n reach p e o p l e t h r o u g h religious
institutions, has grown. This m o v e m e n t h a s unfortunately b e e n w e l c o m e d
by Sharon's g o v e r n m e n t b e c a u s e it provides t h e o p p o r t u n i t y to l u m p
H a m a s a n d Islamic Jihad w i t h t h e fringe "Islamic" terror n e t w o r k s oper
ating across b o r d e r s . T h e misguided a n d i m m o r a l u s e of suicide b o m b e r s
in t h e n a m e of a distorted Islam has b e e n particularly repulsive, even
t h o u g h such martyrs are c o n s i d e r e d by s o m e as o n e of t h e remaining
m e a n s t o resist Israeli aggression a n d occupation. T h e use of terror tactics
against civilians, as contrasted w i t h state o r cross-border terrorism, has
unfortunately b e e n p a r t a n d parcel of earlier anticolonial m o v e m e n t s of
resistance. Think, for example, of t h e Algerian resistance t o t h e French or
t h e M a u M a u resistance t o t h e British in Kenya. O n e m u s t ask w h a t level of
d e s p e r a t i o n is e x p e r i e n c e d to p r o d u c e this form of resistance.
Thus, o n t h e o n e h a n d , t h e r e is a small g r o u p claiming o w n e r s h i p of
Palestine t h r o u g h mythological biblical p r o p h e c y and a growing minority
t h a t invokes jihad t h r o u g h m a r t y r d o m to resist t h e o c c u p a t i o n of Palestine.
H a m a s has p r o p o s e d long-term ceasefire a g r e e m e n t s to Israel, only t o b e
rebuffed by Sharon's g o v e r n m e n t a n d t o have its spiritual a n d political lead
ership assassinated.
In spite of t h e religious veneer, however, t h e conflict b e t w e e n t h e
Israelis a n d Palestinians is a political conflict over land. T h e Zionists
s u c c e e d e d u p t o a p o i n t in transforming Palestine demographically a n d
territorially into a Jewish s t a t e in c o n t r o l of all of Palestine. T h e Palestinians
have resisted their dispossession a n d dispersal a n d seek t o exercise their
national collective a n d individual rights in their i n d i g e n o u s h o m e l a n d in
Palestine. T h e majority of t h e Palestinians still o n t h e land a n d in t h e dias
p o r a are willing t o share Palestine w i t h Israeli Jews o n a n equal basis b u t
n o t to b e excluded from their h o m e l a n d t o a c c o m m o d a t e a n exclusive
Jewish state. Law a n d morality a r g u e for a just solution.
26 QUARTERLY REVIEW
Elaine C. Hagopian is Professor Emerita of Sociology at Simmons College,

Boston, Massachusetts.
Endnotes
1. N u r Masalha, Expulsion of the Palestinians: The Concept of "Transfer" in Zionist
Political Thought, 1882-1948 (Washington, D.C., Institute of Palestine Studies,
1992).
2. Ibid., 14.
3. Benjamin Beit Hallahmi, Original Sins: Reflections on the History of Zionism and
Israel (London: Pluto Press, 1992), 46.
4. Ibid., 47.
5. Ibid., 47-48. See also Keith Whitelam, The Invention of Ancient Israel: The
Silencing of Palestinian History (London: Routledge, 1996).
6. Ibid., 72. See also Ze'ev Herzog, "The Holy Land, Archaeology, and the Bible:
Deconstructing the Walls of Jericho," Haaretz (Friday, 29 October 1999).
7. Q u o t e d in E m o r y C. Bogle, The Modern Middle East: From Imperialism to
Freedom, 1800-1958 (Upper Saddle River, NJ: Prentice Hall, 1996), 134.
8. For a map of the Sykes-Picot agreement and a discussion of it specifics, see
George Antonius, The Arab Awakening (New York: Capricorn Books edition,
1965; originally published in 1938), 243-75.
9. Article 22, section 4 is quoted in and analyzed by W.T. Mallison, Jr., "The
Balfour Declaration: A n Appraisal in I n t e r n a t i o n a l Law," in I b r a h i m Abu-
L u g h o d , ed., The Transformation of Palestine (Evanston, 111.: N o r t h w e s t e r n
University Press, 1971), 97.
10. This section draws heavily on t h e m e t i c u l o u s r e s e a r c h of H i s h a m H.
Ahmed, "Roots of Denial: American Stand on Palestinian Self-Determination
from the Balfour Declaration to World War Two," in Michael W. Suleiman, ed.,
U.S. Policy on Palestine from Wilson to Clinton (Normal, 111.: AAUG, 1995), 27-57.
11. Ibid., 35.
12. Ibid., 36.
13. Ibid., 41.
14. Ibid., 37. See also H a r r y N . H o w a r d , The King-Crane Commission: An
American Inquiry in the Middle East (Beirut: Khayats, 1963).
15. All of the proposed maps were assembled from Zionist sources and put out
in collected form by The Arab Women's Information Committee in their publi
cation, "From the Nile to the Euphrates," in The Facts about the Palestine Problem
SPRING 2005 27
(Beirut: 1968).
16. Bogle, The Modern Middle East, 142-43.
17. See Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist
Movement, and the Partition of Palestine (New York: Columbia University Press,
1988); a n d M a r y Wilson, King Abdullah, Britain and the Making of Jordan
(Cambridge: Cambridge University Press, 1990 reprint edition).
18. A major resource on this period is written by Sahar Huneidi, A Broken Trust:
Herbert Samuel, Zionism and the Palestinians (London: LB. Tauris, 2001).
19. Ibid, passim. See also my review of Huneida's b o o k in The Middle East
Journal 5 6 / 1 (Winter 2002): 175-76; and Trial and Error: The Autobiography of
Chaim Weizmann, First President of Israel (New York: Schocken Books, 1949).
20. Beit-Hallahmi, Original Sins, 105,104.
21. Mallison, "The Balfour Declaration," in Abu-Lughod, ed., Transformation, 97.
22. Barbara Kalkas, "The Revolt of 1936: A Chronicle of Events," in ibid., 237.
23. Ibid., 238.
24. Walid Khalidi, "Revisiting t h e U N G A Partition Resolution," in Journal of
Palestine Studies 2 7 / 1 (Autumn 1997): 6-7. Khalidi quotes Ben-Gurion from his
biographer, Shabatai Teveth, Ben-Gurion and the Palestinian Arabs: From Peace to
War (Oxford and N e w York: Oxford University Press, 1985).
25. Quoted from my review of Susan Silsby Boyle, Betrayal of Palestine: The Story
of George Antonius (Boulder: Westview Press, 2001) in Middle East Journal 5 5 / 3
(Summer 2001): 513.
26. Fred J. Khouri, The Arab-Israeli Dilemma (Syracuse: Syracuse University
Press, 1968), 26-27.
27. For a good discussion of this period, see ibid., 16-42.
2 9 . For a d i s c u s s i o n of t h i s , s e e , M o r r i s E r n s t , "F.D.R.'s I n t e r n a t i o n a l
Immigration Plan for Jewish Refugees," in Walid Khalidi, ed., From Conquest to
Haven: Readings in Zionism and the Palestine Problem until 1948 (Beirut: The
Institute for Palestine Studies, 1971), 489-94; reprinted from Morris L. Ernst, So
Far So Good (New York: Harper & Brothers, 1948), 170-77.
30. Ibid., 492-93.
32. Ibid.. 17.
33. See t h e full text of U N G A 181 (II) of 29 N o v e m b e r 1947 in G e o r g e J.
Tomeh, ed., United Nations Resolutions on Palestine and the Arab-Israeli Conflict
1947-1974 (Beirut: Institute of Palestine Studies, 1975), 4-14; and ibid., 11-14.
28 QUARTERLY REVIEW
E L A I N E C, HAGOPIAN
34. Ibid., 16.

35. Lieutenant-Colonel Netanel Lorch, "Plan Dalet," in Khalidi, ed., From Haven
to Conquest, 755-60.
36. Simha Flapan, The Birth of Israel: Myths and Realities (New York: Pantheon
Books, 1987), 9.
37. See Salman Abu-Sitta, Palestine 1948:50 Years after at Nakba-Towns and Villages
Depopulated by the Zionist Invasion of 1948 (London: Palestine Return Center,
1998), a m a p showing the villages and towns, and other data. See also Walid
Khalidi, ed., All That Remains: The Palestinian Villages Occupied and Depopulated by
Israel in 1948 (Washington, D C : Institute for Palestine Studies, 1992).
38. Tomeh, ed., United Nations Resolutions, Paragraph 11, Resolution 194(111), 16.
39. Ibid.
40. Ibid., 18-20.
41. For an excellent discussion of the 1967 war, see N o r m a n Finkelstein, Image
and Reality of the Israel-Palestine Conflict (London and N e w York: Verso, 1995),
esp. 123-49.
42. Elaine C. Hagopian, "Palestinian Refugees: Victims of Zionist Ideology," in
M a u r i n e a n d Robert Tobin, eds., How Long, O Lord? Christian, Jewish, and
Muslim Voices from the Ground and Visions for the Future in Israel/Palestine
(Cambridge, MA: Cowley Publications, 2002), 39-40. Note: The ratio may now
be 4.5 Palestinians to every 5.5 Israeli Jews.
43. Sheila Ryan, "Plans to Regularize the Occupation," in Naseer H. Aruri, ed.,
Occupation: Israel over Palestine (Belmont, MA: AAUG, 1983), 339-75,
44. Sara Roy, The Gaza Strip: The Political Economy of De-Development, 2nd ed.
(Washington, D.C.: Institute for Palestine Studies, 2001).
45. Tomeh, ed., United Nations Resolutions, 143. U N S C 242 was unusual in the
sense that it did not refer back to extant resolutions on the conflict.
46. See t h e Special D o c u m e n t File o n "The Madrid Peace Conference," in
Journal of Palestine Studies 2 1 / 2 (Winter 1992): 117-49. T h e letter to Israel
appears on p. 120. Two key commitments made by Baker were these: "The U.S.
will not support the creation of an independent Palestinian state" [and] "Israel
holds its own interpretation of Security Council Resolution 242, alongside
other interpretations."
47. For a discussion of the Oslo fiasco, see Elaine C. Hagopian, "Is the Peace
Process a Process for Peace? A Retrospective Analysis of Oslo," in William W.
Haddad, eds., The June 1967 War after Three Decades (Washington, D . C : AAUG,
1999), 51-78.
SPRING 2005 29
48. Sara Roy, "Why Peace Failed-An Oslo A u t o p s y / in Current History 100/651
(8 January 2002); reprinted in Tobin, ed., How Long, O Lord?, 11-28. Countering
Barak's claims of a "generous offer" and that "there is n o Palestinian partner for
peace" are t h e following important articles: Robert Malley and Hussein Agha,
"Camp David: The Tragedy of Errors," in The New York Review of Books AS/13 (9
A u g u s t 2001) a n d Uri Avnery, "Irreversible M e n t a l Damage," in Palestine
Chronicle (22 J u n e 2 0 0 4 ) , a v a i l a b l e o n l i n e a t w w w . z m a g . o r g / c o n t e n t /
print article.cfm?itemID=5760&sectionID=22. In it Avnery notes, "This is the
c u l m i n a t i o n of a p r o c e s s t h a t b e g a n w i t h t h e r e t u r n of t h e t h e n P r i m e
Minister, Ehud Barak, from the 2000 C a m p David summit. After the failure of
that meeting, he coined the mantra that has since become the cornerstone of
t h e policy of successive Israeli governments: 'I have turned every stone o n t h e
way to p e a c e / I have offered the Palestinians more generous proposals t h a n
any of my predecessors/ The Palestinians have rejected all my offers/ Arafat
wants to throw us into the s e a / We have n o partner for peace.' This mantra is
based o n a series of lies that have b e e n exploded long ago. American eye
witnesses like Robert Malley, President Clinton's advisor at C a m p David, as
well as s o m e of t h e Israeli participants a n d international researchers have
published detailed reports that prove that Barak himself was responsible for
the failure at least as much as Arafatin fact, far more."
49. See Ari Shavit's interview with Benny Morris, entitled "Survival of t h e
Fittest," in Haaretz (9 January 2004).
30 QUARTERLY REVIEW
Reflections of a Recovered
Christian Zionist
BARRY E. BRYANT
I t is probably n o t a g o o d t h i n g t o begin an article like this w i t h an autobi

ographical confession. But h e r e it is anyway. I u s e d t o b e a D i s p e n s a t i o n -
alist. I realize n o w t h a t b e i n g o n e also m a d e m e a Christian Zionist.
N e i t h e r is t h e case any longer. T h e j o u r n e y from t h e r e to h e r e h a s led m e
from r e a d i n g Hal Lindsey to m e e t i n g Yasar Arafat w i t h a g r o u p from t h e
1
Sabeel C e n t e r as a w i t n e s s to n o n v i o l e n c e . T h e o u t c o m e of this j o u r n e y is
t h a t I can n o longer accept Christian Z i o n i s m as a theological option, any
m o r e t h a n I can accept acts of t e r r o r i s m as o n e . For w h a t e v e r it m a y b e
w o r t h , this is t h e s t o r y t h a t hopefully gives s o m e of t h e r e a s o n s w h y
Wesleyans a n d M e t h o d i s t s s h o u l d reject Christian Z i o n i s m . In t h e c o u r s e
of telling t h e story, I offer a critique of Christian Z i o n i s m a n d w h y it is
s u c h an obstacle to Middle East peace.
Left Behind
For anyone growing u p in t h e Holiness tradition in t h e South in t h e 1970s, it
was hard to avoid Dispensationalism. The theological orientation began inno
cently enough. It started with listening to preachers telling Revelation horror
stories a b o u t the "False Prophet," t h e "Antichrist," and t h e "mark of t h e Beast."
We were held spellbound and told about the seven-year Tribulation, t h e four
riders of t h e Apocalypse and their horses, along with t h e Seven Seals. Worse
yet, w e were told about h o w all this would contribute to the torture and d e a t h
of those w h o would be left behind after G o d "raptured" t h e church. We never
batted an eye w h e n we were told Christians would b e snatched shirtless right
o n into heaven. This was "Dispensationalism 101." It was t h e Bible. H e was a
preacher. It had to be true.
Of course, proclaiming t h e "last days" h a s b e e n a p a r t of p r e a c h i n g t h e
gospel since t h e Apostle Peter's s e r m o n at Pentecost. Evangelists have
b e e n using t h e parousia as a scythe for harvesting souls since t h e days of
Paul. But since D.L. Moody, p r e a c h e r s have u s e d Christ's r e t u r n t o m a k e
QUARTERLY REVIEW 31
V O L U M E 2 5 , N U M B E R I, S P R I N G 2 0 0 5
p e o p l e feel like s i n n e r s in t h e h a n d s of a n angry, apocalyptic G o d . It was a

t y p e of evangelism i n t e n d e d t o scare hell o u t of a n d Jesus into a p e r s o n .
T h e "good n e w s " was, all w e h a d t o d o in o r d e r to escape b o t h hell a n d all
t h e h o r r o r s of b e i n g left b e h i n d was to give o u r h e a r t s to Jesus. A n d I did.
It h a p p e n e d d u r i n g a y o u t h c a m p in t h e middle of a h u m i d , m o s q u i t o -
infested N o r t h Carolina s u m m e r , after a series of s e r m o n s o n t h e "end
times p r e a c h e d by s o m e o n e b r o u g h t in like a gospel gunslinger with t h e
sole aim of seeing us saved. With sweat b e a d i n g a n d veins bulging, h e asked
us all w h a t would h a p p e n if t h e church got raptured t h e r e a n d then. Would
w e b e ready? Would Jesus b e able to s n a t c h us t o heaven? W h a t would we
d o if w e w o k e u p o n e m o r n i n g t o find o u r families a n d friends gone, t a k e n
by Jesus into heaven as t h e church got raptured a n d w e got left behind?
At t h e e n d of t h e s e r m o n , a q u a r t e t of m y friends sang a Larry N o r m a n
song, "I Wish We'd All Been Ready." It described w h a t it w o u l d be like to b e
left behind. T h e r e would b e sword, famine, pestilence, disease, war, a n d
bread w o r t h its weight in gold. To t h e altar I went, w i t h d o z e n s of o t h e r s
w h o w e r e p r o b a b l y just as d e t e r m i n e d as I was n o t t o b e left behind. W h e n
I m a d e t h a t decision, I did n o t i n t e n d o n b e c o m i n g a Christian Zionist.
That was t h e n e x t step.
Scofield, Darby, and Dispensationalism

That a u t u m n I w e n t to a Bible s t u d y o n t h e "end times" a n d was told I
n e e d e d a Scofield Reference Bible to learn h o w to read t h e Bible properly. I
b o u g h t one, because I wanted to b e able to peer into t h e biblical "crystal ball"
of p r o p h e c y and see t h e future with m y o w n eyes. Scofield's Bible is largely
h o w Dispensationalism crept like k u d z u across t h e theological landscape of
t h e twentieth century. Its contribution to spreading Dispensationalism
t h r o u g h o u t America c a n n o t b e overestimated. First published in 1909, his
Bible established Scofield as t h e exegete par excellence of Dispensationalism.
But if Scofield was Dispensationalism's exegete, t h e n J.N. D a r b y was its
theologian. Scof ield's work was a n attempt to popularize to an American
audience t h e work of J.N. Darby, w h o has b e e n credited as being t h e founder
of Dispensationalism.
D a r b y was o r d a i n e d in 1825 in t h e C h u r c h of Ireland a n d eventually
b e c a m e t h e leader of t h e "exclusive" P l y m o u t h Brethren m o v e m e n t . N o t e d
for his early indefatigable w o r k trying to "evangelize" t h e Catholics, D a r b y
was convinced of at least t h r e e things. First, Catholics are n o t truly
32 QUARTERLY REVIEW
B A R R Y H. B R Y A N T
Christians a n d n e e d e d to b e converted to t h e "true" faith. Second, w h e n his

best efforts to reform t h e church failed, a frustrated D a r b y c o n c l u d e d that
it was t o o c o r r u p t for G o d to b e able to work t h r o u g h it. Third, D a r b y was
convinced t h a t G o d h a d personally revealed to h i m t h e divine plans for t h e
futurean apocalyptic way of seeing things t h a t h e would share w i t h t h e
world as Dispensationalism. Generally, Dispensationalism is a n elaborate,
detailed, a n d convoluted theology, p u t t o g e t h e r p i e c e m e a l by s o m e rather
creative theological m i n d s . At t h e risk of oversimplification, it c a n b e
r e d u c e d to five key p o i n t s .
First, t h e Bible is to b e t a k e n literally, especially w h e r e p r o p h e c y is
c o n c e r n e d . W i t h o u t this point, t h e entire system t h r e a t e n s to collapse. For
this reason, Dispensationalism shares w i t h F u n d a m e n t a l i s m t h e belief in
biblical literalism. But t h e two m o v e m e n t s are n o t to b e confused. N o t ail
F u n d a m e n t a l i s t s are Dispensationalists, b u t all Dispensationalists are
p r e t t y m u c h Fundamentalists. Both g r o u p s share a n aversion to any of t h e
disciplines of biblical criticism. There is n o n e e d to try to get to t h e original
m e a n i n g of a passage. Because of t h e literalism, a n y o n e w i t h t h e h e l p of a
g o o d c o n c o r d a n c e is able to "rightly divide t h e w o r d of truth," as Scofield
p u t it.
Divide is t h e operative word there. For t h e m o s t part, Dispensationalists
use a "cut-and-paste" m e t h o d of proof-texting rather t h a n careful sociolin-
guistic contextual analysis a n d exegesis of a passage. It a m o u n t s to biblical
vivisection, which results in m o r e disastrous c o n s e q u e n c e s t h a n m o s t of the
higher critical m e t h o d s used by scholars. T h e goal of m o s t biblical criticism
is exegesis. The general o u t c o m e of Dispensationalists* "rightly dividing t h e
w o r d of truth" is eisegesis.
F u r t h e r m o r e , there was also a strong emphasis o n one's private inter
pretation of Scripture, N i n e t e e n t h - c e n t u r y technology m e a n t that for t h e
first time in history t h e Bible could realistically b e c o m e t h e private, personal
p r o p e r t y of everyone in t h e United States. T h e Bible could easily b e placed
into a n y o p e n h a n d t h a t w a n t e d to hold o n e . T h e A m e r i c a n ideal of democ
racy m e a n t that w h e n t h e Bible did fall into h a n d s as personal property, o n e
person's individual reading a n d o p i n i o n was just as authoritative as any
other's. This inadvertently led to t h e privatization of Scripture a n d under
m i n i n g t h e need for scholarship.
T h e result was a blatant disregard for t h e history of t h e i n t e r p r e t a t i o n
of t h e Bible. For Dispensationalists, t h e past w o u l d n o t b e m u c h h e l p in
SPRING 2005 33
u n d e r s t a n d i n g Scripture since a great deal of p r o p h e c y was left o b s c u r e

a n d m i s u n d e r s t o o d until now, in o r d e r to p r e p a r e us for t h e e n d times.
Bible readers from t h e past did n o t have t h e key t o unlock t h e end-time
p r o p h e t i c mysteries. D a r b y did; a n d n o w w e do.
Second, t h e r e are t w o eternal c o v e n a n t s established by God, o n e for
Israel a n d o n e for t h e church. T h e old c o v e n a n t is n o t replaced by t h e
newIsrael always has b e e n and always will b e G o d ' s "chosen people."
G o d ' s c o v e n a n t w i t h A b r a h a m to bless h i m a n d grant h i m land is u n c o n d i
tional a n d irrevocable. Consequently, b o t h c o v e n a n t s exist side by side in
t h e eternal s c h e m e of things. It is G o d ' s desire t h a t t h e Jewish p e o p l e
r e t u r n to t h e land a n d o c c u p y Jerusalem as t h e u n d i v i d e d capital. O n e of
t h e objectives is to rebuild t h e Temple so t h a t ritual sacrifice may r e s u m e .
This distinction m a d e b e t w e e n t h e c h u r c h a n d Israel o n t h e basis of
2
c o v e n a n t is Darby's biggest c o n t r i b u t i o n t o Christian Z i o n i s m .
Third, according to Scofield, t h e s e covenants are worked o u t t h r o u g h
seven dispensations of history: I n n o c e n c e (Gen. 1:28); Conscience (Gen.
3:7); H u m a n G o v e r n m e n t (Gen. 8:15); Promise (Gen. 12:1); Law (Exod. 19:3);
3
C h u r c h (Acts 2:1); a n d K i n g d o m (Rev. 20:4). Each dispensation represents
s o m e t h i n g of a theological progress t h a t results in Israel replacing t h e
church before t h e t r i u m p h a n t return of Christ. A bit m o r e will b e said a b o u t
this below.
Fourth, t h e r e will b e a secret r a p t u r e of t h e church. Based o n a reading
of 1 Thess. 4:16-17, t h e Rapture m a y occur before, during, or after t h e
seven-year Tribulation, d e p e n d i n g o n h o w o n e "literally" interprets
prophecy. In t h e Rapture, Christ will c o m e quickly a n d quietly for t h e
church, "like a thief in t h e night." T h e n Christ will c o m e again later in glory
w i t h a t r u m p e t blast, a c c o m p a n i e d by t h e church. T h e only q u e s t i o n typi
cally left for discussion is w h e t h e r this r e t u r n c o m e s before or after t h e
millennial reign of Christ o n earth. Nearly all Dispensationalists hold t o a
premillennial view of t h e s e c o n d c o m i n g of Christ.
Finally, after t h e church has b e e n raptured, it will b e replaced by Israel to
face the Tribulation. It was this "replacement" theology that stirred t h e m o s t
controversy, even in Darby's day. T h e concept did a g o o d job in dividing the
Plymouth Brethren. To Darby, because t h e church was c o r r u p t and beyond
salvaging, it was part of just a n o t h e r dispensation to be overturned later. In
fact, his was a rather pessimistic theology that taught that t h e only thing
4
Christians could expect would b e to watch evil grow continually.
34 QUARTERLY REVIEW
It is for this r e a s o n t h a t Dispensationalists for a long time s h o w e d little

c o n c e r n for social or political issues. W h a t was t h e point? It was a kind of
fatalism in which G o d was s e e n as having p r e o r d a i n e d things to get only-
worse. This fatalism c h a n g e d o n l y w h e n Israel eventually w a s established
as a nation-state. T h e n Dispensationalists got involved w i t h social a n d
political issues that w o u l d directly aid Israel. In t h e end, this m i n d s e t
subverts any sense of justice. Injustice b e c o m e s a n accepted n o r m in a
deteriorating universe a n d in a world w h e r e Israel m u s t b e s u p p o r t e d at
all, even unjust, costs.
D a r b y a n d Scofield created a Dispensationalist way of r e a d i n g t h e
B i b l e - a h e r m e n e u t i c , if y o u will. While this h e r m e n e u t i c h a d b e e n a
Dispensationalist tool in evangelism, it would b e c o m e a w e a p o n in
Christian Zionism. All t h a t r e m a i n e d was to read Hal Lindsey in o r d e r to
learn a m e t h o d of h o w to read t h e n e w s p a p e r prophetically, w i t h t h e Bible
in o n e h a n d and t h e n e w s p a p e r in t h e other.
Christian Zionism
It was n o t long before s o m e o n e p u t a c o p y of Hal Lindsey's The Late Great
Planet Earth in m y h a n d . I read it w i t h great a m a z e m e n t , e n t h u s i a s m , and
vigor. At each Bible study, I j o i n e d in t h e endless a n d obsessive speculation
a b o u t G o g a n d Magog of Ezek. 38:2, w h e n Russia w o u l d invade Israel, or
w h o t h e Antichrist m i g h t be. T h e only h i n t as t o w h o t h a t m i g h t b e could
b e found in t h e m a t h e m a t i c a l c o n u n d r u m k n o w n as t h e "mark of t h e
Beast." With t h e right alphabet (English was preferred, of course; b u t
H e b r e w a n d Greek could also b e used) a n d t h e right a m o u n t of algebra,
666 could b e tweaked e n o u g h so t h a t t h e Beast could b e almost anyone.
T h e t h e o r i e s covered e v e r y o n e from J o h n F. K e n n e d y to t h e P o p e a n d
often reflected a p r o n o u n c e d anti-Catholic s e n t i m e n t . (Perhaps this
a c c o u n t s for the disregard of Christian c o m m u n i t i e s o n t h e West Bank
now. They are nearly all R o m a n Catholic or Orthodox.)
T h e speculation increased over time. There was speculation as to w h a t
t h e Beast's "mark" might look like. Suggestions ranged from t a t t o o s to bar
codes, even Social Security n u m b e r cards. We speculated w h e n t h e Rapture
m i g h t o c c u r a n d tried t o imagine t h e c h a o s created b y sidewalks full of
e m p t y clothes, careening cars, a n d crashing planes. Living in t h e middle of
t h e Cold War, with its c o n s t a n t threat of nuclear holocaust, w e speculated
a b o u t A r m a g e d d o n a lot a n d a b o u t h o w G o d w o u l d u s e "weapons of mass
SPRING 2005 35
REFLECTIONS O F A RECOVERED CHRISTIAN ZIONIST
destruction" to b r i n g sinners to their k n e e s before t h e Prince of Peace.

M o r e recently, Lindsey has speculated that, according to Rev. 16:13-14,
b l o o d will flow horse-bridle d e e p for t w o - h u n d r e d miles, from t h e Sea of
5
Galilee to Eilat. A n o t h e r Dispensationalist, T i m o t h y Dailey, disagrees
slightly w i t h Lindsey. Dailey speculates t h a t t h e passage actually describes
6
Tel Aviv b e i n g destroyed by Syrian-fired nuclear w a r h e a d s . To a genera
tion w h o h a d b e e n t a u g h t to hide u n d e r d e s k s in t h e e v e n t of nuclear
attack, t h e Rapture s o u n d e d like a g o o d deal a n d an easy escape. T h a n k
G o d we would n o t have to suffer all that. We w o u l d n o t b e left b e h i n d .
Two events served as watershed m o m e n t s for Dispensationalism. T h e
first was t h e creation of t h e State of Israel in 1948. F r o m t h a t point on,
"biblical Israel" was s y n o n y m o u s with "political Israel." This event has b e e n
s e e n as t h e final fulfillment of G o d ' s u n c o n d i t i o n a l covenant with A b r a h a m
in Gen. 12:3 to give h i m t h e land. According to Dispensationalist theology,
t h e Jews had to r e t u r n to t h e Promised Land a n d t h e n a t i o n of Israel had to
c o m e into existence before Christ could return. Based o n Christ's apoca
lyptic discourse in Matt. 24:1-15, Luke 21:5-36, a n d Mark 13:1-37, this event
started t h e c o u n t d o w n to Christ's return. It r e m a i n s a popular belief that
t h e generation t h a t witnessed t h e founding of t h e State of Israel would n o t
pass before Christ returns. I was t a u g h t that if w e w a n t e d Jesus to return, all
Bible-believing Christians h a d to assist t h e Jews in getting, keeping, a n d
defending t h e Promised Land. This led to t h e conviction t h a t Z i o n i s m was
essential to t h e Christian faith. Z i o n i s m a n d t h e State of Israel were inex
orably b o u n d to t h e Second C o m i n g of Christ. F u r t h e r m o r e , if we really
w a n t e d Jesus to return, t h e n Israel had to occupy all t h e territories of t h e
Holy Land. To desire o t h e r w i s e would b e anti-Semitic, even unchristian.
T h e s e c o n d w a t e r s h e d m o m e n t is t h e Six D a y War in 1967. The pre
emptive invasion by Israel of Palestinian territories clearly d e m o n s t r a t e d to
t h e Dispensationalist o b s e r v e r t h a t t h e Holy Land h a d to b e defended
against Satan a n d t h e "evil empires" of C o m m u n i s m (and now, since t h e
fall of C o m m u n i s m , Islam) at all costs, even war. For m a n y this was t h e
r e a s o n for America's "manifest destiny," It is t h e j o b of A m e r i c a n s t o
protect Israel. M a n y have argued t h a t G o d ' s w o r d s to A b r a h a m , "I will bless
t h o s e w h o bless you," is w h y A m e r i c a has b e e n blessed so m u c h . We have
blessed Israel a n d G o d has blessed us.
The ironic t h i n g is t h a t m o s t mainline d e n o m i n a t i o n s agreed w i t h t h e
international objections to t h e o c c u p a t i o n of t h e G a z a strip a n d t h e West
36 QUARTERLY REVIEW
Bank. A n example of h o w this c a m e a b o u t for U n i t e d M e t h o d i s t s c a n b e

s e e n in R h o n d a McCarty's article in this issue. Yet, in spite of resolution
after resolution by t h e U n i t e d N a t i o n s , Dispensationalists saw it as their
divine calling a n d p u r p o s e t o offer enthusiastic a n d unqualified s u p p o r t for
Israel. T h e y still s u p p o r t t h e illegal o c c u p a t i o n of t h e Palestinian territories,
All of t h e s e things are w h a t m a k e Dispensationalists m o r e Zionist a n d
m o r e militant t h a n m a n y Jews. It should b e o b v i o u s t h a t n o t all Zionists
are Jews. Histories of t h e Zionist m o v e m e n t have even suggested t h a t
Christians were Zionists before Jews were. Before M o s e s Hess, Leo Pinsker,
a n d A s h e r Ginsbergeven before T h e o d o r Herzland their vision of a
7
Zionist state, there w e r e D a r b y a n d Scofield, a m o n g o t h e r s .
But w h a t might n o t b e as easy to see at this p o i n t is t h a t n o t all Jews
are Zionists. There always has b e e n a significant (and n o w growing)
n u m b e r of Jews w h o d o n o t agree w i t h t h e principles of Z i o n i s m . T h e r e
have b e e n m a n y Jews w h o have o p p o s e d Z i o n i s m o n political a n d religious
8
g r o u n d s . This indicates quite clearly that it is possible to b e anti-Zionist
w i t h o u t b e i n g anti-Semitic.
Because of all this, I was taught that Palestinians were t h e e n e m i e s of
Israel and, consequently, t h e e n e m i e s of God. I was never told h o w t h e
Palestinians were dispossessed of their land, or that Israel would have never
9
c o m e into existence w i t h o u t t h e aid of Western colonialism. 1 was never told
that there is an ancient and significant Christian c o m m u n i t y o n t h e West
Bank, which does n o t u n d e r s t a n d American Christianity's s u p p o r t of t h e
g o v e r n m e n t that oppresses it. G a z a and t h e West Bank were s e e n as obsta
cles to Israel's occupying all t h e land promised to t h e m , a n d t h e c o m m u n i t i e s
thereeven t h e Christian communitieshave b e e n s e e n as expendable. The
Six D a y War and Israel's invasion of t h o s e territories were entirely justified, It
would b e Bible-believing Dispensationalist Christians a n d Israel against t h e
evil of t h e world (that is, until t h e church got raptured and t h e Jews were left
b e h i n d to face the wrath of the Antichrist alone. W h e n they did they would
either b e converted to Christianity or killed by t h e Antichrist).
By n o w it is p e r h a p s easy to see t h e attraction of this theology. N o
m a t t e r h o w bad things get, t h e r e is t h e assurance t h a t G o d is in control. All
t h e end-time suffering is n e c e s s a r y a n d painful p r e p a r a t i o n for t h e r e t u r n
of Christ. O n t h e o t h e r hand, t h e r e was a comfort t h a t t h e born-again
Christian would n o t b e left b e h i n d to suffer t h e w o r s t of t h e suffering
anyway. F u r t h e r m o r e , t h e r e was t h e s e n s e of having t h e p o w e r of "inside
SPRING 2005 37
knowledge," of b e i n g able to see a n d u n d e r s t a n d t h e future a n d e v e n

c u r r e n t events in a way t h a t t h e world could not. All of this a d d s u p to a
s e n s e of e m p o w e r m e n t t h a t enticed a major g r o u p of Christians to get off
10
t h e sidelines of history a n d into t h e g a m e . It e n a b l e d t h e m to use their
h a n d s to h e l p s h a p e history, instead of w r i n g i n g t h e m over its direction.
Dispensationalists could n o w assist Jesus in his t r i u m p h a n t return.
An Exodus from Christian Zionism

There is n o lack of theological r e a s o n s for rejecting Christian Zionism. But
it was b e c a u s e I was i n t r o d u c e d t o Wesleyan t h e o l o g y t h a t m y e x o d u s from
Dispensationalism a n d Christian Z i o n i s m began. I gradually learned w h a t
it m e a n s t o b e a M e t h o d i s t in theology. D u r i n g t h e process of m y D i s p e n s
ationalist rehab, this "Wesleyanization" d e m o n s t r a t e d quite simply t h a t it is
n o t possible t o b e a Wesleyan a n d a Dispensationalist at t h e s a m e time. It
was either Darby, Scofield, a n d Lindsey o r Wesley a n d t h e theologians w h o
follow in t h e Wesleyan a n d M e t h o d i s t tradition.
There are lots of reasons for m a k i n g such a choice. Ironically, n o n e of
t h e m could b e b a s e d o n Wesley's o w n eschatology. To b e honest, t h a t is o n e
of t h e m o s t confusing a n d m u d d l e d doctrines in Wesley's writings. It is diffi
cult even to k n o w w h e r e Wesley s t a n d s o n t h e millennium. Eschatology was
o n e of t h o s e things a b o u t which Wesley felt h e h a d to say s o m e t h i n g
because it is referred t o in t h e Bible. But his attention was m o r e focused o n
here a n d nowon t h e issues of evangelism and reaching o u t to t h e poor.
Consequently, h e did n o t give m u c h attention or t h o u g h t to t h e "last
things." H e had little to say a b o u t such matters, a n d w h a t h e did say h e
largely b o r r o w e d from J o h a n n Albrecht Bengel, t h e G e r m a n Lutheran
theologian a n d Bible scholar. It is m o r e w h a t Wesley had to say a b o u t t h e
u s e of Scripture, grace, covenant, a n d t h e image of G o d that dismantled t h e
five pillars of Dispensationalism for m e .
At t h e s a m e time, o n e d o e s n o t h a v e t o b e a Wesleyan t o critique a n d
reject Christian Zionism. There have b e e n several theologians w h o have
offered s t r o n g a n d valid r e a s o n s for rejecting D i s p e n s a t i o n a l i s m a n d
Christian Z i o n i s m . But I d o t h i n k t h a t t h e r e c a n n o t b e t w o theologies m o r e
incompatible t h a n D i s p e n s a t i o n a l i s m a n d Wesleyan theology. I cite just a
few reasons.
The first is t h e u n d e r s t a n d i n g a n d role of Scripture. D i s p e n s a t i o n a l
r e h a b begins w i t h a c h a n g e in a t t i t u d e toward Scripture. Dispensationalists
38 QUARTERLY REVIEW
BARRY E . B R Y A N T
insist o n biblical literalism, except for t h e p a r t s t h a t are critical of wealth

a n d t h e p a r t s a b o u t t h e rich going t h r o u g h t h e eye of camel. N e i t h e r are
t h e p r o p h e t i c calls to justice a n d mercy t a k e n v e r y literally. W h e n it c o m e s
t o t h e s e topics, t h e r e s e e m s to b e a s u d d e n fondness for t h e symbolic and
m e t a p h o r i c a l or a preference for ignoring t h e m all together. All this
suggests s o m e t h i n g of a c a n o n w i t h i n t h e c a n o n for Dispensationalists.
There s e e m s to be a preference of Ezekiel over A m o s a n d Revelation over
t h e S e r m o n o n t h e M o u n t . It is t h e eschatological over t h e ethical.
Regardless of w h a t o n e m a k e s of t h e so-called Wesleyan "quadrilateral,"
t h e theological m e t h o d set forth in t h e U n i t e d M e t h o d i s t Book of Discipline
suggests a use of tradition (along w i t h r e a s o n a n d experience) w h e n
11
Scripture is r e a d . The typical Dispensationalist r e a d i n g of Scripture totally
disregards t h e traditions relating to a passage or t h e history of its interpre
tation a n d exegesis. T h e voices of suffering from t h e p a s t are m u t e d as they
try to s p e a k to t h e c h u r c h of today. For example, w h e n read in its historical
context, t h e Book of Revelation is a b o u t t h e integrity of Christian w o r s h i p
in t h e face of an oppressive empire. T h e cries of t h e saints a r o u n d t h e
t h r o n e of G o d b e c o m e cries for justice in t h e face of w i c k e d n e s s a n d
oppression. Theirs are cries in t h e face of t h e evils of empire. O n e t h i n g
t h a t tradition d o e s is to keep us listening to voices in t h e past.
Beyond t h e u s e of tradition o n e could also t u r n to Wesley's u n d e r
s t a n d i n g of "searching t h e Scriptures." This consisted of reading, medi
tating on, a n d h e a r i n g G o d ' s word. It recognizes t h e value of r e a d i n g a n d
meditating o n t h e Bible a n d its devotional use in a Christian's life. But
"hearing" t h e Bible is a way of b r i n g i n g o u r reading a n d m e d i t a t i o n back
w i t h i n t h e community. H e a r i n g m e a n s that o n e p e r s o n is r e a d i n g a n d
a n o t h e r is listening. H e a r i n g a n d reading are acts of c o m m u n i t y . Thus,
Bible s t u d y is not c o m p l e t e until this c o m m u n a l event occurs. It is a
r e m i n d e r t h a t personal p r o n o u n s regarding t h e Bible m u s t b e u s e d care
fully. We should n o t speak of "my" Bible as m u c h as w e s p e a k of "our"
Bible. It is as m u c h t h e Palestinian's Bible as it is t h e American's. We simply
c a n n o t afford to read it w i t h o u t t h e m . In fact, w e n e e d to h e a r t h e
Palestinians read to u s from t h e Bible m o r e often. O n e t h i n g t h a t searching
t h e Scriptures d o e s is t h a t it k e e p s us listening t o voices in t h e present.
W h e n Scripture is h e a r d in this way, a different way of looking at t h e
p r o p h e t s emerges. Dispensationalist t h o u g h t sees p r o p h e c y as gazing into
a fixed future sealed by t h e c o v e n a n t s of G o d . T h e m e a n i n g of m o s t
SPRING 2005 39
p r o p h e c y has b e e n kept o b s c u r e d until t h e e n d time. N o w we have b e e n

given t h e key to unlock t h e t r u e m e a n i n g of prophecy. Finally, t h a n k s t o
Darby's insights, we c a n foretell t h e future by "rightly dividing t h e w o r d of
truth." T h e r e is a significant G n o s t i c e l e m e n t h e r e t h a t s h o u l d m a k e a
s t u d e n t of c h u r c h history m o r e t h a n a bit n e r v o u s . T h e reliance u p o n
"secret knowledge" r e n d e r s t h e voice a n d e x p e r i e n c e of t h e early perse
cuted c h u r c h useless. D i s p e n s a t i o n a l i s m ultimately t u r n s t h e p r o p h e t s into
a version of "Gnostic gospel." T h e e n d result is virtually t h e s a m e as it was
for Gnosticism in t h e early church: a cosmic dualism of g o o d a n d evil a n d
of us versus t h e m .
This use of p r o p h e c y d o e s m o r e t o silence t h e g e n u i n e p r o p h e t i c voice
t h a n a n y t h i n g else. It has often b e e n p o i n t e d o u t t h a t p r o p h e c y is n o t "fore
telling" t h e future as m u c h as it is "forth-telling" t h e Word of G o d . P r o p h e c y
is "truth-telling." T h e ironic t h i n g a b o u t a Christian Z i o n i s t h e r m e n e u t i c
w h e r e p r o p h e c y is c o n c e r n e d is t h a t it e n d s u p o p p r e s s i n g t h e very o n e s
w h o m t h e w o r d of p r o p h e c y is i n t e n d e d t o liberate.
There is o n e m o r e e l e m e n t to this "Wesleyanization" t h a t makes holding
any Dispensationalist t h o u g h t impossible, namely, t h e d o c t r i n e of grace.
After reading t h e literature of Dispensationalism, o n e gets t h e sense t h a t
grace and g o o d n e s s are for t h e elect only. T h e r e is simply n o sense of G o d ' s
universal, all-encompassing love a n d prevenient grace. T h e w h o l e Dispen
sationalist idea of election a n d c o v e n a n t suggests t h a t only t h e elect have
grace. Everyone else is left o u t in t h e apocalyptic cold a n d b e c o m e dispens
able creatures in order t o b r i n g a b o u t G o d ' s ultimate eschatological
p u r p o s e s . To use an a r g u m e n t t h a t Wesley used against t h e Calvinists of his
12
day, this m a k e s G o d t h e a u t h o r of evil. Moreover, history is n o t h i n g m o r e
t h a n a prearranged p u p p e t show. Consequently, Dispensationalist t h o u g h t
paints creation in dualistic ways of g o o d a n d ever-increasing evil.
Because of this u n d e r s t a n d i n g of grace t h e r e is a lack of acknowledg
m e n t of t h e image of G o d in all p e r s o n s . Every p e r s o n has b e e n created in
t h e image of G o d . T h e sacred w o r t h a n d divine character of e a c h p e r s o n is
ignored w h e n o t h e r s are s e e n as t h e evil enemy. D i s p e n s a t i o n s a d u m b r a t e
grace and c o v e n a n t overshadows t h e image of G o d . R a t h e r t h a n viewed as
a universal h u m a n right r o o t e d in t h e theological c o n c e p t of t h e image of
G o d , justice is s o m e t h i n g for t h e elect, gained at t h e e x p e n s e of others.
Dispensationalism is n o t a use of t h e Bible b u t an abuse of it. It is n o t a
doctrine of working o u t G o d ' s eschatological p u r p o s e s t h r o u g h grace a n d
40 QUARTERLY REVIEW
justice b u t t h e perversion of t h e s e p u r p o s e s . O n c e t h e pillars of Dispensa

tionalism are destroyed, t h e h o u s e tumbles, A n d o n c e t h e Dispensationalist
h o u s e has collapsed, w h a t possible reasons could t h e r e b e for s u p p o r t i n g
Christian Zionism? They surely c a n n o t be biblical, so t h e y m u s t b e political,
O n c e Christian Z i o n i s m b e c o m e s a political issue, it m u s t b e weighed in t h e
scales of prophetic justice a n d t h e ethic of t h e k i n g d o m of G o d t h a t Jesus
s o u g h t to establish. W h e n weighed o n t h o s e scales, it will b e found lacking,
for it has b e c o m e a tool in oppressing t h e poor.
I a b a n d o n e d the Dispensationalist p o i n t of view a n d joined t h e ranks of
t h e theologically "enlightened" a n d t h u s t h e rehabilitation of m y eschatology
began. Admittedly, I have laughed and scoffed at their notions. I saw it as
cartoon theology, caricatures of covenant theology filtered t h r o u g h creative
and apocalyptic minds, misguided and misinformed as t h e y were. It was just
bad eschatology. But since then, Hal Lindsey has written n i n e t e e n m o r e
b o o k s and (depending o n w h o is doing t h e counting) has sold s o m e w h e r e
b e t w e e n 15 and 20 million copies of The Late Great Planet Earth, t h e sacred
text of Dispensationalists. Since then, Jenkins and LaHaye have sold in
excess of 50 million copies of b o o k s in t h e Left Behind series; Pat Robertson,
Jack Van Impe, J o h n Hagee, and t h e like have started broadcasting their
messages globally; Christian Zionists have b e e n extremely active in lobbying
Congress for s u p p o r t of Israel a n d a great deal of American foreign policy
has b e e n developed w i t h Z i o n i s m in mind. Since then, we have s e e n
American foreign policy influenced by conservative Christian Zionists and
Palestinians denied their basic h u m a n rights. Dispensationalism is clearly n o
longer a marginal, obscure theology. It has b e c o m e a significant part of
American culture, a h u g e influence on American foreign policy, and a n
alarming o p p o n e n t to peace in t h e Middle East.
There was a time w h e n Dispensationalist t h o u g h t s e e m e d to b e
n o t h i n g m o r e t h a n a theological gadget in an evangelist's b a g of tools. But
it has b e c o m e m u c h m o r e t h a n that. At t h e h e a r t of Dispensationalism,
a n d constituting its theological lynchpin, is Christian Zionism.
I rather suspect that there are lots of people sitting in Methodist pews
w h o have a story similar to mine. They b o u g h t into Dispensationalism
because of t h e eschatological intrigue. D u r i n g their migration to M e t h o d i s m
t h e y may have brought Dispensationalism and Christian Z i o n i s m with them.
There are perhaps others w h o have b e e n lured into t h e mindset as a result of
t h e "Left Behind" p h e n o m e n o n . But m a n y have taken their seats in a
SPRING 2005 41
Methodist p e w w i t h o u t going t h r o u g h Dispensationalist rehab.

It n e e d s to b e said that not all Christian Zionists are Dispensation
alists. M a n y of t h e laity may discover M e t h o d i s t clergy w h o are Christian
Zionists w i t h o u t t h e Dispensationalist eschatology. They are often Christian
Zionists for w h a t they perceive as political reasons. It is difficult to voice
s u p p o r t for t h e Palestinians w i t h o u t being accused of anti-Semitism.
Consequently, Christian Zionism n e e d s to b e approached from two perspec
tives. First, o n e m u s t dismantle t h e Dispensationalist theology and replace it
with a biblically s o u n d eschatology. Second, o n e m u s t approach Christian
Zionism as an issue not of eschatology b u t of peace a n d justice. To recast
Christian Z i o n i s m as a peace-and-justice issue is not t o b e anti-Semitic. It is
not to d e n y Israel its right to exist. It is to say that Palestinians have b e e n
created in t h e image of G o d and should b e treated as such.
W h a t I have c o m e slowly to realize over t h e years is t h a t there is a
perversity to t h e logic of Dispensationalism. M i n d you, it is o n e thing to use
end-time scenarios to scare kids into c o m i n g to Jesus d u r i n g s u m m e r y o u t h
camp. It is quite a n o t h e r thing t o use t h e s a m e theology to d e n y an entire
g r o u p of people their basic h u m a n rights. It is o n e t h i n g to long for t h e
return of Christ and a n o t h e r to argue that in order for t h e Prince of Peace t o
r e t u r n we m u s t e x p e r i e n c e A r m a g e d d o n , t h e m o t h e r of all wars. It is o n e
t h i n g to say Israel has t h e right to exist. It is quite a n o t h e r t h i n g to say t h a t
in order for Israel to exist Palestinians m u s t b e d e n i e d their right to exist. It
is o n e thing to speculate a b o u t t h e paroiisia and a n o t h e r t h i n g entirely to
say that, as a c o n s e q u e n c e , millions of Dispensationalist Christians should
feel n o motive or incentive for peace in t h e Middle East. After all, according
to t h e logic of Dispensationalism, p e a c e p o s t p o n e s t h e r e t u r n of Jesus.
Moreover, t h e o n e g r o u p that s e e m s to b e t h e strongest ally to Israel holds a
theology t h a t maintains all Jews will either convert to Christianity or b e
killed by the Antichrist, Thus, while appearing to be pro-Israel on this side of the
Rapture, Christian Zionism amounts to apocalyptic anti-Semitism.
W h e t h e r we believe that the Dispensationalist interpretation of prophecy
will b e fulfilled is n o longer t h e point. Rather, t h e point is that Dispensation
alism n o w has the power to b e c o m e a self-fulfilling prophecy. That is n o
longer a laughing mattermere cartoon theologybut a frightening apoca
lyptic vision taken seriously by millions of Christians around t h e world.
But t h e r e is a just a n d biblical alternative to all this. It is called t h e
k i n g d o m of G o d .
42 QUARTERLY REVIEW

Endnotes
1. For more about the Sabeel Center, see http://www.sabeel.org, For a state
m e n t from the conference, see http://www.sabeel,org/documents
/5thConfStatementfinal.htm.
2. Stephen Sizer, "Christian Zionism: Historical Roots, Theological Basis and
Political Consequences." F o u n d online at http://www.christchurch-virgini-
awater.co.uk/articles/czarticles.htm. Sizer has d o n e a c o m m e n d a b l e job of
tracing t h e history a n d d e v e l o p m e n t of D i s p e n s a t i o n a l i s m a n d Christian
Zionism.
3. C. I. Scofield, The Scofield Reference Bible (New York: Oxford University Press,
1917), 5.
4. J. N . Darby, "Progress of Evil on t h e Earth," The Collected Writings of J.N,
Darby (Winschoten, Netherlands: H.L. Heijkoop, 1971), 2:103.
5. Hal Lindsey, The Final Battle (Palos Verdes, CA: Western Front, 1995), 250-52.
This book and Dailey's work were brought to my attention by Stephen Sizer at
the Sabeel Conference on Christian Zionism, Jerusalem, April 2004.
6. Timothy J. Dailey, The Gathering Storm (New York: Chosen Books, 1992), 245.
7. For what is still a classic treatment of the history of Zionism, see Walter
Laqueur, A History of Zionism (New York: MJF Books, 1972).
8. For a good online list of Jews in support of Palestine, see http://www.muha-
=i
iabah.com/palestine.php?page 8#jews.
9. For a good summary of this issue see, Rosemary Radford Ruether, H e r m a n
J. Ruether, The Wrath of Jonah: The Crisis of Religious Nationalism in the Israeli-
Palestinian Conflict (Minneapolis: Fortress, 2002), xxi.
10. T i m o t h y P, Weber, On the Road to Armageddon (Grand R a p i d s : Baker
Academic, 2004), 15. Weber makes this point in w h a t is a good b u t largely
uncritical historical summary of how the movement empowered itself.
United Methodist Publishing House, 2004), 1(104.
12. John Wesley, "A Dialogue Between a Predestinarian and His Friend," in The
Works of John Wesley, ed. by Thomas Jackson, 3rd. ed. (Grand Rapids, MI: Baker,
1978), 10:260-66.
SPRING 2005 43
United Methodists and the Israeli-
Palestinian Situation
RHONDA MCCARTY
A s I was p r e p a r i n g to write this article in late s p r i n g of 2 0 0 4 , 1 was p a r t

of a n interesting email exchange b e t w e e n a United M e t h o d i s t
layperson a n d a Peace with Justice coordinator in Texas. T h e Peace w i t h
Justice coordinator had forwarded an email from United M e t h o d i s t mission
aries in B e t h l e h e m t o h e r email list. T h e r e s p o n s e , w h i c h w a s copied t o all of
t h e original recipients, was a n overtly hostile objection to t h e missionaries'
letter. Specifically, t h e p e r s o n objecting insisted t h a t emails of this n a t u r e
should n o t b e distributed "in t h e n a m e of T h e United M e t h o d i s t Church."
After rereading t h e original piece, I could find n o t h i n g t h a t ran c o u n t e r to
t h e official position of t h e church. It recognized t h e rights of b o t h Israelis
a n d Palestinians to exist. It b l a m e d b o t h terrorism and militarism, It offered
specific details a b o u t t h e h u m a n rights violations in Israel a n d Palestine. It
offered specific suggestions a b o u t h o w to h e l p t h a t w e r e consistent w i t h t h e
1
calls to action found in United M e t h o d i s t resolutions.
I decided to r e s p o n d t o this m a n . I found t h a t h e h a d b e e n raised in
T h e United M e t h o d i s t C h u r c h , was q u i t e active, and, in fact, h a d his o w n
c o p y of t h e 2000 Book of Resolutions. We agreed t h a t only t h e G e n e r a l
Conference h a s t h e a u t h o r i t y to s p e a k officially for T h e United M e t h o d i s t
Church. Yet h e w a s completely u n a w a r e t h a t t h e C o n f e r e n c e h a d i n d e e d
s p o k e n for q u i t e s o m e t i m e o n t h e Israeli-Palestinian issue. After taking t h e
t i m e to read t h e p e r t i n e n t resolutions, h e apologized t o all involved,
agreeing t h a t t h e U n i t e d M e t h o d i s t Peace w i t h Justice c o o r d i n a t o r a n d t h e
United M e t h o d i s t missionaries h a d all acted appropriately a n d consistently
in t e r m s of t h e G e n e r a l Conference resolutions. H e e x p r e s s e d sincere grat
i t u d e for t h e information.
I couldn't help b u t feel t h a t United Methodists, particularly t h o s e of us
w h o are committed to educating a b o u t this issue, had failed this man, a n d
w h o knows h o w m a n y others like him. It is o n e thing w h e n a United
Methodist h a s heard an a r g u m e n t for t h e church's position o n an issue a n d
44 QUARTERLY REVIEW
R H O N D A McCARTV
disagrees. It is quite a n o t h e r w h e n there is n o awareness of it at all a n d there

fore n o o p p o r t u n i t y even to consider h o w h e or she m a y wish to respond.
My p u r p o s e in this article is twofold. First, I provide a critical analysis
a n d interpretation of t h e resolutions and t h e parts of t h e Social Principles
that apply to t h e Israeli-Palestinian conflict and Middle East peace. Second,
I examine h o w t h e official position of t h e church in respect to this conflict
might help United Methodists deal with issues of peace a n d justice. T h e
above anecdote and countless similar episodes expose a h u g e gap b e t w e e n
t h e existence of d e n o m i n a t i o n a l resolutions a n d t h e understanding, atti
tudes, and actions of United M e t h o d i s t clergy a n d laity, If we are truly to
d e t e r m i n e h o w United Methodists deal with these issues, w e m u s t look
b e y o n d t h e General Conference, t h e boards and agencies, a n d t h e episco
pacy a n d into our annual conferences and t h e pulpits a n d pews of our local
churches. Is it really e n o u g h simply to have Social Principles and resolutions?
If t h e y are of s o u n d rationale, consistent w i t h Christian theology and United
M e t h o d i s t doctrine, w o r t h y of being s u p p o r t e d by o u r General Conference
delegates, bishops, a n d missionaries, then, at t h e very least, every United
M e t h o d i s t should have t h e o p p o r t u n i t y to h e a r these positions a n d evaluate
t h e m for themselves. If this is n o t happening, t h e n we n e e d to find o u t w h y
a n d d e t e r m i n e h o w to overcome whatever barriers exist.
The Social Principles

The Social Principles are a prayerful and thoughtful effort on the part of the
General Conference to speak to the human issues in the contemporary world
from a sound biblical and theological foundation as historically demonstrated
in United Methodist traditions. They are intended to be instructive and persua
sive in the best of the prophetic spirit. The Social Principles are a call to all
members of The United Methodist Church to a prayerful, studied dialogue of
2
faith and practice.
As U n i t e d Methodists, w e d o n o t dictate social principles t o o u r

m e m b e r s h i p . Rather, t h e "prayerful a n d thoughtful effort" of t h o s e w h o
w r o t e t h e m are s u b m i t t e d to us to consider, refine, a n d apply t h r o u g h
"prayerful, studied dialogue of faith a n d practice." T h e i n h e r e n t genius of
this process~"to b e instructive a n d persuasive in t h e p r o p h e t i c spirit"can
h a p p e n only if s o m e effort is applied toward instruction a n d persuasion.
In dealing with t h e Israeli-Palestinian issue, as with others, we rely some-
SPRING 2005 45
w h a t o n t h e teaching role of t h e episcopacy. While bishops are not allowed

to vote at General Conference, t h e y are responsible for transmitting doctrine
t o t h e b r o a d e r church. While n o t authoritative in themselves, episcopal state
ments, w h e n m e a s u r e d against General Conference decisions, may be deter
3
m i n e d to b e consistent with t h e authoritative teachings of t h e church.
Several p e r t i n e n t s t a t e m e n t s have b e e n m a d e b o t h by individual
b i s h o p s a n d by t h e Council of Bishops. O u t g o i n g Council President
William O d e n led t h e Council to a bold s t a t e m e n t in 2001 after partici
pating in a delegation of U.S. church leaders to Palestine in D e c e m b e r
2000. T h e d o c u m e n t reiterated t h e resolutions of t h e 2000 General
4
Conference a n d cited If 164 of t h e Social Principles as its b a s e . It applied
t h o s e teachings t o w h a t t h e delegation h a d w i t n e s s e d in t h e O c c u p i e d
Territories. It t h e n called u p o n t h e United States a n d t h e Israeli and
Palestinian leadership t o take action consistent w i t h t h a t teaching. Perhaps
even m o r e i m p o r t a n t was a call to all U n i t e d M e t h o d i s t s t o b e c o m e
5
e d u c a t e d a n d to w o r k toward d e e p e r u n d e r s t a n d i n g of t h e issues.
The Resolutions
In regard to t h e issue of Middle East peace, t h e Social Principles offer a
s o u n d framework for t h e m o r e specific resolutions. T h o s e w h o petition t h e
G e n e r a l C o n f e r e n c e for resolutions o n p e a c e a n d justice issues are d o i n g
so w i t h t h e p r e s u m p t i o n t h a t t h e church's a t t i t u d e s a n d actions are t o b e
b a s e d o n t h e Social Principles.
Resolutions o n p e a c e a n d t h e Middle East first a p p e a r e d in t h e 1P68
Book of Resolutions. In t h e s a m e year t h a t t h e c h u r c h a d d r e s s e d U.S. policy
in Vietnam, racial equality, t h e cause of Christian unity, t h e u r b a n crisis,
anti-Semitism, a n d M a r t i n L u t h e r King, Jr.'s p h i l o s o p h y of nonviolence, it
also took o n p e a c e a n d t h e Middle East. T h e petition o n T h e United
M e t h o d i s t C h u r c h a n d Peace focused o n t h e u n i q u e role of t h e church "as
a n i n s t r u m e n t of peace." T h e petition recognized t h a t "no n a t i o n is ulti
mately sovereign," t h a t indiscriminate use of w e a p o n s could n o t b e morally
justified, t h a t self-determination was a reasonable expectation of all
peoples, a n d t h a t t h e U n i t e d N a t i o n s was a n institution w o r t h y of t h e
church's s u p p o r t . It also c o n d e m n e d war as a m e a n s of solving interna
6
tional d i s p u t e s . Given t h e historical context, e a c h o n e of t h e s e s t a t e m e n t s
could b e applied directly to o u r r e s p o n s e t o t h e Israeli o c c u p a t i o n of t h e
West Bank a n d G a z a Strip following t h e 1967 war, b u t Israel a n d Palestine
46 QUARTERLY REVIEW
R H O N D A McCARTY
w e r e n o t n a m e d specifically. T h e resolution was approved. T h u s t h e foun

d a t i o n was laid for specific resolutions t o follow.
T h e petition for a resolution o n "the Middle East" was n o t approved
t h a t year b u t was included in t h e Book of Resolutions as a s t u d y d o c u m e n t .
It begins b y objecting to w h a t r e m a i n s t h e crux of this conflict t o today.
We cannot condone either threatened aggression or territorial expansion by

armed force. We believe that boundaries of the states of the Middle East
should now be determined by negotiations with a concern for justice, security,
and the future peace of the area; and the integrity of these boundaries should
7
be assured by international protection.
It recognized t h e reality of t h e State of Israel b u t called for a just solu

tion for t h e Palestinian refugees caused b y t h e creation of t h e state. It
suggested several possible m e a n s , o n e of w h i c h was t o r e t u r n t h e refugees
to their h o m e s inside Israel. T h e Board of Missions was e n c o u r a g e d t o seek
o u t ways in w h i c h U n i t e d M e t h o d i s t s could give a n d serve. D i a l o g u e
b e t w e e n Christians, Jews, a n d Muslims was p r o p o s e d in a belief t h a t t h e
8
m u t u a l c o n c e r n s of t h e faithful w o u l d lead t o reconciliation.
By 1972, t h e suggestion for dialogue h a d gained e n o u g h s u p p o r t t o b e
a p p r o v e d as a separate resolution, b u t w i t h o n e glaring omission: Muslims
w e r e n o t m e n t i o n e d . T h e resolution, entitled "Dialogue b e t w e e n Jews a n d
Christians," expressed o u r gratitude for o u r Jewish heritage, referring
a m b i g u o u s l y to "the heritage a n d h o p e of a n Israel in t h e c o n t e x t of w h i c h
Jesus labored." Christians w e r e r e m i n d e d of o u r "implicit a n d explicit
9
responsibility for t h e . . . organized e x t e r m i n a t i o n of Jews . . ."
That s a m e year, 1972, a petition was also s u b m i t t e d entitled "Israeli-
Palestinian Struggle." It b e g a n w i t h a reassertion t h a t J e w i s h / C h r i s t i a n /
M u s l i m dialogue was n e c e s s a r y for moving toward p e a c e in t h e Middle
East. The petition affirmed t h a t s o m e m e a s u r e of justice for Palestinian
refugees was essential. However, t h e petition was heavy w i t h guilt-laden
s e n t i m e n t that, d u e t o t h e Holocaust, w e c a n n o t b e g i n t o f a t h o m t h e n e e d
t h a t Israelis feel for security. T h e o n l y action r e q u e s t e d , therefore, w a s for
all U n i t e d M e t h o d i s t s to t r y to u n d e r s t a n d t h e conflict a n d w o r k toward a
solution utilizing n o n m i l i t a r y m e a n s , w h i c h w o u l d allow Muslims,
10
Christians, a n d Jews t o coexist in t h e Holy L a n d . T h e resolution was n o t
a d o p t e d b u t included as a s t u d y d o c u m e n t .
SPRING 2005 47
T h e shift in t h e petitions d u r i n g this four-year p e r i o d is disturbing.

United M e t h o d i s t s b e g a n by talking a b o u t dialogue b e t w e e n Christians,
Jews, a n d Muslims a n d a b o u t specific p r o b l e m s w i t h Israel's c o n t i n u i n g
o c c u p a t i o n of Palestinian territory. Within four years, w e m a n a g e d t o
exclude Muslims from t h e dialogue a n d dilute t h e t r e a t m e n t of t h e Israeli-
Palestinian struggle to a n expression of s y m p a t h y for refugees a n d
H o l o c a u s t survivors. C o m p a s s i o n is w i t h o u t a d o u b t a necessary c o m p o
n e n t of t h e church's r e s p o n s e to situations of injustice. But sympathy, a n d
m o r e importantly, guilt are c o u n t e r p r o d u c t i v e . Professor a n d Rabbi Marc
Ellis, director of t h e C e n t e r for A m e r i c a n a n d Jewish Studies at Baylor
University, believes t h a t Jews a n d Christians have m a d e a horrible mistake
in letting guilt over t h e H o l o c a u s t adversely affect dialogue o n a real a n d
meaningful level. H o l o c a u s t guilt, w h i c h allows Christians t o b e silent
a b o u t t h e injustice currently b e i n g d o n e t o t h e Palestinians, h e says, is
11
denigrating a n d p a t r o n i z i n g to J e w s .
Four years a n d a n o t h e r war later, a substantial resolution o n t h e
Middle East was finally a d o p t e d . T h e 1976 resolution was p o i g n a n t in t h a t
it linked security to justice a n d p e a c e to m e e t i n g t h e n e e d s of b o t h t h e
Israelis a n d t h e Palestinians. It w a s sensitive to t h e insecurity of Israeli Jews
as well as t o t h e dispossession of t h e Palestinian p e o p l e . It was balanced in
t h a t it called for self-determination a n d h u m a n rights for b o t h Israelis a n d
Palestinians. It w a s specific in t h a t it n a m e d violations of international law,
s u c h as Israeli s e t t l e m e n t s in t h e O c c u p i e d Territory. T h e actions for w h i c h
t h e resolution called r e m a i n critical for U n i t e d M e t h o d i s t s even today;
1. Promote educational programs at all levels aimed at helping Christians under

stand the intricacies of the problem . . . increased contact with and among
Christians, Muslims, and Jews from the Middle East. . . and participation in
ecumenical networks.
2. Organize action programs at the national, conference, and local levels to
oppose the continuing flow of arms from all sources to the Middle East.
3. Encourage governmental officials to seek an overall solution rather than accept
a partial settlement which is likely to magnify the tensions, increase the isola
tion of the dispossessed, and set states against one another.
4. In line with the precedent established by the United Nations Security Council...
urge governments to seek participation of both the Palestine Liberation
12
Organization.,. and the State of Israel in all future negotiations.
48 QUARTERLY REVIEW
RHONDA MCCARTY
With this firm f o u n d a t i o n laid, t h e resolutions p e r t a i n i n g t o p e a c e and

justice in t h e Middle East have s h o w n increasing insight, foresight,
strength, a n d detail in each s u b s e q u e n t q u a d r e n n i u m . T h o s e w h o drafted
t h e 1980 petition w e r e obviously knowledgeable a b o u t t h e complexities of
t h e Middle East p e a c e process in its b r o a d c o n t e x t a n d w e r e already
s h o w i n g c o n c e r n for h o w t h e conflicts and treaties w i t h t h e s u r r o u n d i n g
A r a b c o u n t r i e s w o u l d affect t h e dispossessed of Palestine. T h e 1984 resolu
tion includes t h e call to "resist simplistic theologies" vis-a-vis t h e Jewish
13
people. This particular area still n e e d s d e v e l o p m e n t , for at t h e s a m e t i m e
as we are told to resist simplistic theology, w e are also told implicitly t h a t
peace-and-justice issues involving this specific e t h n i c / r e l i g i o u s g r o u p
require a u n i q u e theological framework, c o m p a r e d t o similar issues
involving t h e rest of t h e world.
T h e 1988 resolution, entitled "The C u r r e n t Arab-Israeli Crisis," offered
t h e strongest direct challenge by The U n i t e d M e t h o d i s t C h u r c h to Israeli
military policy vis-a-vis t h e Palestinians. For t h e first time, t h e c h u r c h actu
ally calls u p o n t h e Israeli g o v e r n m e n t to "stop beatings, to e n d t h e killings,
to cease destroying Palestinian h o m e s , to stop d e p o r t i n g Palestinians, to
e n t e r into negotiations w i t h Palestinian civilians a n d t h e Palestine
Liberation Organization over their legitimate d e m a n d s , including t h e fair
a n d just distribution of d i s p u t e d lands." However, it also called u p o n
Palestinians and t h e PLO to "recognize t h e State of Israel w i t h secure a n d
recognized borders, a n d to e n t e r into negotiations leading toward self-
d e t e r m i n a t i o n of all p e r s o n s in t h e territories u n d e r military occupation,
a n d t o cease t h e s u p p o r t a n d initiation of all terrorist activities." T h e resolu
tion specifically asks t h e U.S. g o v e r n m e n t to o p p o s e t h e e s t a b l i s h m e n t of
Jewish settlements in t h e O c c u p i e d Territories a n d to w i t h h o l d financial
s u p p o r t to Israel c o n t i n g e n t u p o n its cessation of oppressive policies
14
against t h e Palestinians.
T h e m o s t i m p o r t a n t addition to t h e relevant resolutions in 1992 was
a n e x p a n d e d petition o n an issue formerly m e n t i o n e d only briefly, namely,
Holy Land Tours. U n i t e d M e t h o d i s t s participating in trips to t h e H o l y
Land w e r e s p e n d i n g virtually n o time w i t h t h e i n d i g e n o u s Christians of
t h e area. Instead, t h e y were h e r d e d to a n d from holy sites by Israeli t o u r
guides, w h o would often tell t h e m n o t to s p e a k t o Palestinians a n d to b e
especially careful for their safety and p r o p e r t y in, for example, Bethlehem,
w h o s e p o p u l a t i o n was mostly Christian. Understandably, p e o p l e o n t h o s e
SPRING 2005 49
t o u r s were missing a n exceptional o p p o r t u n i t y to learn firsthand t h e issues

of p e a c e a n d justice from a u n i q u e Christian perspective. M a n y of t h e m
left not k n o w i n g t h a t Palestinian Christians e v e n existed.
This resolution specifically urged U n i t e d M e t h o d i s t s to work t h r o u g h
o u r liaison in Jerusalem to arrange to s p e n d a p o r t i o n of their time in
15
direct e n c o u n t e r w i t h their b r o t h e r s a n d sisters t h e r e . United Methodists
like Bonnie J o n e s G e h w e i l e r and Bob a n d Peggy H a n n u m , t h e United
M e t h o d i s t liaisons in Jerusalem at t h e time, w e r e already involved in s u c h
e n c o u n t e r tours. With t h e s u p p o r t of U n i t e d M e t h o d i s t s u n d e r Bonnie's
guidance, o n e of t h e earliest tour o p e r a t i o n s in t h e West Bank, Alternative
Tourism G r o u p (ATG), was established. ATG offered Palestinian Christians
in Beit Sahour, n e a r Bethlehem, t h e o p p o r t u n i t y t o i n t r o d u c e A m e r i c a n
a n d E u r o p e a n Christians n o t only to t h e land b u t also to their Palestinian
Christian heritage. For m o s t p e o p l e w h o h a d this opportunity, t h e level of
u n d e r s t a n d i n g a n d t h e conviction to w o r k toward p e a c e a n d justice
increased dramatically. Alternative t o u r s are n o t only invaluable in t h e
e d u c a t i o n of A m e r i c a n Christians b u t are also a form of direct aid to t h e
o p p r e s s e d Palestinian p o p u l a t i o n by providing r e v e n u e from tourism,
fostering relationships w i t h A m e r i c a n Christians, a n d gaining h o p e a n d
e n c o u r a g e m e n t from t h o s e relationships.
The 1996 G e n e r a l C o n f e r e n c e offered t h r e e n e w resolutions o n t h e
Israeli-Palestinian issue, o n e regarding t h e settlements, o n e for e c o n o m i c
assistance to t h e beleaguered Palestinians, a n d o n e for diplomatic interven
tion for Rev. Alex Awad, w h o had b e e n c o m m i s s i o n e d by t h e G e n e r a l
Board of Global Ministries t o work in J e r u s a l e m b u t w h o was d e n i e d a visa
b y t h e Israeli g o v e r n m e n t . Perhaps m o r e significant was t h e i n t r o d u c t i o n i n
t h a t year of a resolution o n "the Middle East a n d N o r t h Africa." While
s p a c e h e r e d o e s n o t allow detailed analysis of t h e resolution, it shows t h a t
o u r lens was b e c o m i n g w i d e r geographically a n d o u r c o n c e r n was growing
for s u c h global issues as sustainable d e v e l o p m e n t , h u m a n rights, a n d p e a c e
16
a n d justice, all of w h i c h w e r e included in this r e s o l u t i o n .
T h e resolutions in 2000 offered n o t h i n g n e w in t e r m s of t h e Middle
East perse. T h e issue of interreligious dialogue was r e e x a m i n e d via t h r e e
different resolutions: "Building N e w Bridges in Hope," w h i c h affirmed o u r
special relationship w i t h t h e Jews; "Called to Be N e i g h b o r s a n d Witnesses,"
which dealt w i t h interreligious relations a n d dialogue in general terms; a n d
17
t h e very brief "Prejudice against Muslims a n d Arabs in t h e U.S.A."
50 QUARTERLY REVIEW
RHONDA McCARTY
In 2004, four of t h e existing resolutions p e r t a i n i n g to t h e Israeli-

Palestinian conflict w e r e d u e to expire. T h e issues w e r e c o m b i n e d into o n e
c o m p r e h e n s i v e resolution. T h e resulting petitions w e r e extremely precise
in n a m i n g t h e specific c o n d i t i o n s of injustice a n d calls to action. Two v e r y
similar petitions actually w e n t to c o m m i t t e e w i t h t h e recognition t h a t b o t h
w o u l d n o t b e approved. O n e , entitled "]ust a n d Lasting Peace in
Palestine/Israel," was s u b m i t t e d by t h e G e n e r a l Board of Global Ministries.
T h e other, "A Just Peace in t h e Middle East," c a m e from t h e M e t h o d i s t
Federation for Social Action (MFSA) a n d its Middle East N e t w o r k . G e n e r a l
18
Conference ultimately a d o p t e d t h e latter r e s o l u t i o n . T h e MFSA petition,
actually a n edited version of t h e Global Ministries petition, was p r o b a b l y
felt to b e stronger in t h a t it h o l d s b o t h t h e Israeli g o v e r n m e n t a n d t h e
Palestinian Authority a c c o u n t a b l e for t h e o n g o i n g violence. T h e Palestinian
A u t h o r i t y is urged to c o n d e m n all acts of terrorism against Israeli civilians
a n d to engage in nonviolent m e a n s of resistance. MFSA was d e t e r m i n e d
t h a t t h e resolution n o t a p p e a r to s u p p o r t o n e p a r t y to t h e d e t r i m e n t of t h e
o t h e r b u t rather to call for h u m a n rights for all involved.
T h e MFSA petition also reiterated former calls for U n i t e d M e t h o d i s t
congregations to b e c o m e m o r e informed a b o u t t h e situation a n d t o estab
lish relationships w i t h o t h e r faith c o m m u n i t i e s , working t o g e t h e r for peace
a n d justice in the Holy Land. This is a critical c o m p o n e n t , as w i t h o u t
c o m m u n i c a t i o n a n d education, t h e resolutions w o u l d b e n o t h i n g m o r e
t h a n reference material. Both petitions agreed t h a t a n e n d to t h e occupa
tion (a r e t u r n to t h e 1967 borders) a n d t h e i m p l e m e n t a t i o n of all U n i t e d
N a t i o n s resolutions vis-a-vis Israel w e r e absolutely essential t o any resolu
tion of t h e situation.
Delegates were invited to attend a session prior to voting in which they
had t h e o p p o r t u n i t y to hear Rev. Sandra Olewine, United Methodist
missionary in Bethlehem; Jeff Halper, director of t h e Israeli C o m m i t t e e
against H o u s e Demolition; and Salim Shawamreh, a Palestinian Peace
19
Activist. This team was ideally suited for demonstrating to United
Methodists w h a t t h e key issues are a n d for moving t h e church toward an
appropriate response. They were able to speak n o t only to w h a t t h e official
position should b e b u t also to t h e practical ways in which it might b e imple
mented. With the generous financial and political s u p p o r t of t h e M i n n e s o t a
A n n u a l Conference, t h e Israeli C o m m i t t e e against H o u s e Demolition had, in
t h e previous year, b e e n able to rebuild Salim Shawamreh's h o m e for t h e fifth
SPRING 2005 51
time after its being demolished by t h e Israeli government. This time it was
o p e n e d as a peace center. N o t only did t h e M i n n e s o t a n United Methodists
give financially b u t t h e y also launched a massive lobbying campaign w h e n
t h e h o m e was being threatened again. Calls to Congress and eventually to
Secretary of State Colin Powell s t o p p e d t h e destruction of t h e Shawamreh
h o m e for t h e time being. Known as "the Palestine Israel Justice Project," it is
an ongoing excellent m o d e l of h o w t h e church's position translates into prac
20
tical ways of dealing w i t h issues of peace a n d justice.
This is by n o m e a n s t h e only e x a m p l e of a p p r o p r i a t e response. In
k e e p i n g w i t h t h e resolutions, t h e G e n e r a l Board of C h u r c h a n d Society a n d
t h e G e n e r a l Board of Global Ministries c o n t i n u e to w o r k w i t h ecumenical
coalitions in a variety of ways. S o o n after t h e 2004 G e n e r a l Conference,
G e n e r a l Board of C h u r c h a n d Society G e n e r a l Secretary Jim Winkler
participated in a National Council of C h u r c h e s ' delegation t h a t m e t w i t h
U N Secretary G e n e r a l Kofi A n a n a n d also had a n interfaith leadership
m e e t i n g w i t h Secretary of State Colin Powell. T h e latter g r o u p , m e m b e r s of
t h e National Interreligious Leadership Initiative for Middle East Peace,
m a d e u p of Muslims, Christians, a n d Jews, is lobbying for t h e U n i t e d States
t o r e s u m e heavy involvement in b r o k e r i n g Israeli-Palestinian peace. While
t h e State D e p a r t m e n t ' s position at this m e e t i n g implicated Palestinian
violence as t h e r e a s o n for b r e a k d o w n of t h e p e a c e process, Winkler, consis
t e n t w i t h t h e position of t h e G e n e r a l Conference, stressed t h e i m p o r t a n c e
21
of s i m u l t a n e o u s actions of b o t h Palestinians a n d Israelis.
T h e G e n e r a l Board of C h u r c h a n d Society also coordinates a n e t w o r k
of grassroots peace-and-justice activists t h r o u g h o u t T h e United M e t h o d i s t
Church. A n n u a l conferences are n o t consistent in their a p p o i n t m e n t and
utilization of Peace w i t h Justice coordinators, educators, a n d advocates.
However, in a n n u a l conferences w h e r e t h e position h a s t h e s u p p o r t of t h e
b i s h o p a n d o t h e r leadership, local c h u r c h e s benefit from t h e efforts of
Peace w i t h Justice coordinators in w o r k i n g n o t only o n global peace-and-
justice issues b u t also o n local projects s u c h as Shalom Z o n e s and in educa
tion related t o t h e Social Principles a n d t h e resolutions as well.
A handful of a n n u a l conferences w i t h active Peace w i t h Justice coordi
n a t o r s did take a d v a n t a g e of t h e 2004 G e n e r a l C o n f e r e n c e resolutions as
an o p p o r t u n i t y for education. Steve H o d g e s , Peace w i t h Justice c o o r d i n a t o r
for t h e H o l s t o n Conference, c o n d u c t e d a w o r k s h o p at their a n n u a l confer
e n c e linked to t h e Social Principles a n d resolutions. Rev. Bruce Case in
52 QUARTERLY REVIEW
R H O N D A McCARTY
Alaska held a discussion forum o n t h e issue. T h e p r i m a r y tools u s e d were

t h e Book of Resolutions a n d t h e Social Principles, along w i t h a n article b y
t h e G e n e r a l Secretary of t h e G e n e r a l Board of C h u r c h a n d Society. T h e
N o r t h e r n Illinois C o n f e r e n c e has formed a task force t h a t is extremely
active in bringing guest speakers from Israel a n d Palestine, distributing
copies of t h e resolutions a n d b i s h o p s ' s t a t e m e n t s , as well as continually
looking for creative ways t o increase u n d e r s t a n d i n g a b o u t t h e issue. Texas
Peace w i t h Justice coordinators Brenda H a r d t a n d N e l d a Reid are tireless
in their efforts to e d u c a t e t h r o u g h a variety of m e a n s , s u c h as s h a r i n g
p e r t i n e n t n e w s a n d information via email a n d newsletters, participating in
c o m m u n i t y peace organizations, h o s t i n g Palestinian a n d Israeli guest
speakers, a n d arranging interfaith g r o u p s of Jewish, Christian, a n d Muslim
w o m e n . T h e s e simple steps could b e t a k e n in any local c h u r c h b y a n y
c o n c e r n e d member, clergy or lay.
Unfortunately, t h e s e examples are limited. M a n y U n i t e d M e t h o d i s t s
are still surprised t o h e a r t h a t t h e church h a s a s t a n c e o n this issue. W h e n
asked w h a t is being d o n e in their a n n u a l conferences o r local congrega
tions t o facilitate general discussion of t h e Social Principles a n d t h e resolu
tions, disseminate information a b o u t t h e sociopolitical situation i n Israel
and Palestine, or t h e church's r e s p o n s e t o t h e issue, m a n y p e o p l e are
u n a w a r e of anything's b e i n g d o n e ,
Toward a Practical Understanding

There is u n d o u b t e d l y a g a p b e t w e e n t h e church's official positions o n
social issues a n d t h e u n d e r s t a n d i n g t h a t prevails "on t h e ground." T h e
former is primarily t h e d o m a i n of t h e G e n e r a l Conference, t h e organiza
tions t h a t influence a n d i m p l e m e n t t h e decisions of t h e G e n e r a l Confer
ence, a n d t h e episcopacy. T h e d o m a i n of t h e latter, however, includes
educational institutions, pastors, a n d laity.
As clearly a n d s o u n d l y b a s e d as t h e U n i t e d M e t h o d i s t Social Principles
a n d resolutions are, a t times their d i s s e m i n a t i o n slows t o a trickle. In t h e
case of t h e Israeli-Palestinian conflict, this s o m e t i m e s s e e m s t o b e delib
erate. In almost every congregation, t h e r e are t h o s e w h o will t r y t o silence
any position that r u n s c o u n t e r t o unequivocal a n d u n q u e s t i o n i n g s u p p o r t
for Israel. O n t h e o t h e r h a n d , t h e r e a r e t h o s e in leadership positions w h o
are u n a b l e o r unwilling t o share this message w i t h their congregations. It is
n o t u n u s u a l for United M e t h o d i s t pastors to a d m i t t h a t t h e y are unfamiliar
SPRING 2005 53
w i t h t h e theological, doctrinal, a n d / o r historical-political material neces

s a r y to address this issue w i t h confidence. Therefore, it is either discussed
reluctantly a n d faintly or simply avoided.
It is also n o t u n c o m m o n to h e a r U n i t e d M e t h o d i s t clergy share t h e o
logical, doctrinal, a n d / o r historical-political material t h a t is inconsistent
w i t h t h e U n i t e d M e t h o d i s t u n d e r s t a n d i n g of t h e issue as reflected in t h e
d e n o m i n a t i o n ' s Social Principles a n d resolutions. Lacking knowledge of
theological, doctrinal, a n d / o r historical-political material c a n b e d a m a g i n g
to c h u r c h w i d e practical u n d e r s t a n d i n g , interfaith relationships, and peace
making. A pastor w h o tries t o cover t h e issue w i t h s o u n d theological a n d
doctrinal p o s i t i o n s b u t lacks c o m p l e t e a n d accurate information a b o u t t h e
issue c a n n o t possibly defend t h e position of t h e resolutions. To b e sure, t h e
Israeli-Palestinian situation is c o m p l e x a n d controversial. Yet United
M e t h o d i s t pastors are called u p o n to deal w i t h m a n y o t h e r complex a n d
controversial issues. So, w h e n a pastor is asked a b o u t t h e United M e t h o d i s t
u n d e r s t a n d i n g of t h e Israeli-Palestinian conflict, h e o r s h e should b e able to
answer t h a t q u e s t i o n fully, regardless of his or h e r o w n o p i n i o n a b o u t it.
Theological Education
O n e way to bridge t h e gap b e t w e e n t h e church's official positions a n d prac
tical u n d e r s t a n d i n g in t h e c h u r c h e s is t h r o u g h theological e d u c a t i o n a n d
c o n t i n u i n g education. It is n o t at all clear w h e t h e r t h e Israeli-Palestinian
conflict is b e i n g a d d r e s s e d in any c o n s i s t e n t way in s e m i n a r y and divinity
school curricula. C o u r s e s c a n b e found o n world religions, various aspects
of Islam, holy war, a n d interfaith dialogue; b u t t h e r e is little to suggest t h a t
t h e c u r r e n t geopolitical conflict b e t w e e n Israel a n d t h e Palestinians in its
historical context, m u c h less t h e a p p r o p r i a t e r e s p o n s e of t h e church, is a
regular p a r t of theological curricula. It would s e e m t h a t t h e issue a n d t h e
United M e t h o d i s t u n d e r s t a n d i n g of it are b e i n g discussed incidentally
m o r e often t h a n intentionally. O u r seminaries could greatly impact consis
t e n t h a n d l i n g of t h e issue by giving clergy t h e confidence t h e y n e e d t o
address t h e issue from a s o u n d theological b a s e a n d g o o d working knowl
e d g e of t h e church's r e s p o n s e to t h e c u r r e n t situation.
O u r goal as U n i t e d M e t h o d i s t s should b e to m a k e t h e entire d e n o m i
n a t i o n fully conversant w i t h t h e Israeli-Palestinian issue. O u r seminaries
a n d divinity schools r e p r e s e n t a long-term strategy. In t h e interim, w e c a n
employ t w o ways to bridge t h e g a p b e t w e e n official p r o n o u n c e m e n t s a n d
54 QUARTERLY REVIEW
R H O N D A McCARTY
c h u r c h practice. T h e "top-down" a p p r o a c h relies o n c h a n g i n g t h e knowl

edge, attitudes, a n d behavior of t h e clergy in s u c h a way t h a t t h e resolu
tions have "pulpit support." Laity involved in global ministry a n d p e a c e
w i t h justice issues often complain t h a t w i t h o u t pulpit s u p p o r t , t h e y are
constantly working against t h e current. C h u r c h m e m b e r s d o take n o t e of
t h e issues their pastors c o n s i d e r w o r t h y of s u p p o r t a n d t h o s e t h e y c h o o s e
to ignore. W h e n discussion of a social issue is relegated to t h e last p a g e of
t h e newsletter and g o e s u n a c k n o w l e d g e d by t h e pastoral staff, t h e message
is clearly different t h a n w h e n their s u p p o r t is front a n d center.
Until United M e t h o d i s t clergy are willing a n d well-equipped,
c o m m i t t e d laity c a n build a bridge from t h e "bottom up." T h o s e w h o are
involved in issues n o t overtly s u p p o r t e d by their pastor c a n s o m e t i m e s
m u s t e r a grassroots m o v e m e n t w i t h i n a congregation, w h i c h in t i m e m a y
influence pastoral leadership o r at least survive t h e lack of pastoral
s u p p o r t . It has b e e n m y e x p e r i e n c e t h a t pastors are thankful to have a
c a n a r y to s e n d into t h e m i n e . M a n y are s u r p r i s e d at t h e level of s u p p o r t for
t h e church's official position a m o n g their m e m b e r s . O t h e r s are just
relieved t h a t s o m e o n e else is willing to take o n t h e issue. As t h e senior
pastor of a large U n i t e d M e t h o d i s t c h u r c h in Texas o n c e said t o m e , "All
pastors are thankful for t h e p r o p h e t s in their churches, even if t h e y d o n ' t
w a n t to b e s e e n w i t h t h e m in public." In spite of their b e s t a t t e m p t s to
avoid t h e controversy s u r r o u n d i n g t h e Israeli-Palestinian issue, at s o m e
p o i n t pastors will have to face it. Ultimately, t h e clergy m u s t b e e d u c a t e d .
T h e o p e n i n g p a r a g r a p h s of this article w e r e n o t i n t e n d e d as a n indict
m e n t of t h o s e w h o simply have never h e a r d t h e U n i t e d M e t h o d i s t position.
To s o m e degree it is a n indictment, b u t of c h u r c h leaders w h o d o n o t k n o w
t h e official positions of t h e church. At t h e e n d of t h e day, t h e greatest
responsibility rests w i t h t h o s e of us w h o d o know, believe, a n d act consis
tently w i t h t h e church's position to w o r k t o increase t h e level of u n d e r
s t a n d i n g of t h o s e w h o d o not. T h e existence of resolutions, agency h e a d s
m e e t i n g w i t h g o v e r n m e n t officials, a n d b i s h o p s ' s t a t e m e n t s are all steps in
t h e right direction a n d helpful tools. But in a n d of t h e m s e l v e s t h e y d o n o t
create u n d e r s t a n d i n g a m o n g t h e clergy a n d laity t h a t is substantial e n o u g h
to h e l p t h e church as a w h o l e deal w i t h issues of p e a c e a n d justice in
today's world.
T h e goal is to impact knowledge, attitudes, a n d behavior. T h e sincere
h o p e is t h a t with t h e right knowledge, c h a n g e s in a t t i t u d e a n d behavior
SPRING 2005 55
will follow. T h e c h a n g e w e seek in regard t o t h e Israeli-Palestinian conflict

is at a m i n i m u m "prayerful studied dialogue of faith a n d practice." T h e
knowledge t h a t will provide t h e f o u n d a t i o n for s u c h c h a n g e includes
c o m p l e t e a n d accurate information a b o u t t h e c u r r e n t crisis; c o m p l e t e a n d
accurate discussion of t h e historical context; a s o u n d theological frame
w o r k for discussing p e a c e a n d justice, b o t h in general t e r m s a n d m o r e
specifically vis-A-vis t h e nation-state of Israel; a n d an u n d e r s t a n d i n g of t h e
Social Principles a n d resolutions in t e r m s of c o n t e n t a n d rationale.
Beyond t h e lack of knowledge a b o u t t h e historical context of t h e
Israeli-Palestinian conflict, t h e c u r r e n t factual information a b o u t t h e
o n g o i n g geopolitical conflict, t h e rationale for t h e United M e t h o d i s t posi
tion, and t h e theological confusion a b o u t t h e m e a n i n g of G o d ' s covenantal
relationship w i t h Israel, t h e r e are several pragmatic factors t h a t cause
United M e t h o d i s t leadership to resist e d u c a t i n g appropriately a b o u t this
issue. W h e n attitudinal a n d behavioral change d o e s n o t follow knowledge,
we have to a s s u m e t h a t barriers o t h e r t h a n ignorance are in t h e way. W h a t
might t h o s e be?
Ideological d i s s e n t o n t h e p a r t of t h e pastor is o n e obstacle. Even after
being e x p o s e d t o t h e a p p r o p r i a t e information, h e or s h e m a y disagree o n
theological or political g r o u n d s . Fear of fiscal o r political repercussions
from o n e of several sources, such as theologically o r politically ultra-conser
vative c h u r c h m e m b e r s or interfaith c o n t a c t s in t h e c o m m u n i t y is a n o t h e r
possible reason for w i t h h o l d i n g this teaching. M a n y p a s t o r s hesitate to get
involved in "political issues," t h u s c h o o s i n g t o avoid a n y issue that might
polarize t h e congregation. O n e pastor was accused of violating t h e separa
tion of c h u r c h a n d state for m e n t i o n i n g t h e Israeli-Palestinian issue in an
election year.
C o m p l a c e n c y is often a factor. It is simply easier n o t to address t h e
issue. It takes a t r e m e n d o u s a m o u n t of b a c k g r o u n d knowledge, theological
confidence, a n d diplomacy to b e able t o p r e s e n t t h e issue well. G e n u i n e
sensitivity to t h e feelings of o t h e r s is a n i m p o r t a n t factor. However, w h e n
leaders are i n a d e q u a t e l y p r e p a r e d to deal w i t h this issue, their well-
i n t e n d e d sensitivity to t h e feelings of others, s u c h as Jewish colleagues or
families of t h o s e serving in t h e military, m a y take p r e c e d e n c e over t h e
pursuit of p e a c e a n d justice.
Perhaps t h e m o s t c o m m o n r e a s o n w h y U n i t e d M e t h o d i s t s avoid any
discussion of t h e issue is t h e fear of b e i n g c o n s i d e r e d anti-Semitic. After
56 QUARTERLY REVIEW
RHONDA MCCARTY
years of trying to repair t h e breach b e t w e e n t h e Christian a n d Jewish

c o m m u n i t i e s , we are n o w faced w i t h a n issue t h a t is sure to challenge t h e
level of trust that has b e e n built. A n y indication t h a t o u r Jewish colleagues
are sensitive to this issue instantly quells dialogue for fear t h a t w e will lose
t h e ability to c o m m u n i c a t e altogether, A n y public display of s u p p o r t for
Palestinian rights often leads to a n accusation of b e i n g anti-Semitic. The
v e r y p e o p l e w h o are m o s t likely t o b e sensitive t o universal h u m a n rights
will go to great lengths to avoid being perceived as anti-Semitic. Thus, as a
silencing strategy, it is very effective.
Beyond t h e accusation of anti-Semitism, there is frequently t h e accusa
tion of partiality, of taking sides. The irony of this is obvious to t h o s e w h o
have seen firsthand t h e t r e m e n d o u s a s y m m e t r y of power b e t w e e n Israel and
Palestine. A review of United Methodist resolutions indicates that t h e y are
actually quite deliberate in trying to provide as m u c h balance as possible.
However, justice requires restoring balance, not applying balance. As
Stephen Charles M o t t p u t s it, "The task of justice to which t h e Bible calls us,
as exemplified by t h e prophets, is to restore t h e m a r g i n a l . . . . Biblical justice
22
accordingly has a bias toward t h e weak."
David Wildman, executive secretary of H u m a n Rights a n d Racial Justice
for t h e G e n e r a l Board of Global Ministries, helped draft t h e petition for t h e
2004 resolution. Wildman was c o n c e r n e d t h a t t h e MFSA petition's stipula
tion t h a t w e study t h e conflict "from all perspectives" might actually w e a k e n
efforts for justice and p e a c e for all in Palestine a n d Israel. H e explains, "We
should never forget w h e r e we as a church stand w h e n it c o m e s to doing
justice. This resolution clearly states that as T h e United M e t h o d i s t C h u r c h
w e stand against military occupation. So while w e might include a pro-occu
23
pation perspective (Israeli government, settlers, AIPAC ) w e would still b e
clear t h a t w e o p p o s e occupation a n d will work actively w i t h all seeking to
e n d t h e occupation t h r o u g h nonviolent resistance."
W h e r e a s t h e Social Principles a n d t h e resolutions of T h e U n i t e d
M e t h o d i s t C h u r c h are of s o u n d rationale, are consistent w i t h Christian
t h e o l o g y a n d United M e t h o d i s t doctrine, a n d are w o r t h y of t h e s u p p o r t of
o u r delegates to G e n e r a l Conference, o u r b i s h o p s a n d o u r missionaries,
I pray t h a t in o u r efforts at disciple-making a n d peacemaking, we'll find a
way to scatter that seed broadly.
SPRING 2005 57
U N I T E D M E T H O D I S T S A N D T H E ISRAELI-PALESTINIAN SITUATION
Rhonda McCarty frequently travels to Israel-Palestine, seeking a practical under

standing of the conflict. A former Peace with Justice coordinator for the Northwest
Texas Conference, she lives in Germantown, Tennessee.
Endnotes
1. Alex Awad, "Wanted: A Global Movement to End the Arab-Israeli Conflict,"
distributed via email (May 2004).
United Methodist Publishing House, 2004), K509.
3. Scott J. Jones, United Methodist Doctrine (Nashville: Abingdon, 2002), 38-39.
4. Paragraph 164 covers "basic freedoms and h u m a n rights." Other pertinent
sections are Section V, "The Political Community," and Section VI, "The World
Community."
5. "'Stop Demolitions,' Bishops Demand"; found on the website of the General
Board of Global Ministries at h t t p : / / g b g m - u m c . o r g / n e w s / 2 0 0 1 / j u l y / p a l e s -
tine2.htm.
7. Ibid., 81-82.
8. Ibid., 82-83.
9. The Book of Resolutions of the United Methodist Church-1972 (Nashville: The
10. Ibid., 105-06.
11. Quoted in John L. Allen Jr., "Interfaith Dialogue: Beyond Tea and Cookies,"
National Catholic Reporter (19 September 2003).
The United Methodist Publishing House, 1976), 129-31.
The United Methodist Publishing House, 1984), 280.
58 QUARTERLY REVIEW
RHONDA MCCARTY
United Methodist Publishing House, 2000), 212-20, 220-29, 194.

18. "Opposition to Israeli Settlements in Palestinian Land," in The Book of
Resolutions of The United Methodist Church-2004 (Nashville: T h e U n i t e d
Methodist Publishing House, 2004), no. 312, 787-90.
19. "#5. A Just Peace in the Middle East," MFSA Plumbline 2004. Online at
http://www.mfsaweb.org/generalconference/5ATustPeace.html.
20. Palestine Israeli Justice Project, M i n n e s o t a A n n u a l Conference of The
United Methodist Church. Online at http://www.mumac.org/pijp/pijp.html.
21. Shanta Bryant Gyan, "GBCS General Secretary Meets With Secretary of
State on Middle East Peace Plan," Christian Social Action (July/August 2004): 23.
22. Stephen Charles Mott, "The Partiality of Biblical Justice," Christian Social
Action (July/August 2004): 31.
23. American-Israeli Public Affairs Committee, the third-largest political lobby
in the U.S.
SPRING 2005 59
The Conflict over Palestine:
A Palestinian Christian Response
NAIM ATEEK
A t its inception, t h e religious implication of t h e conflict over Palestine

was n o t directly c o n s p i c u o u s . In fact, for m a n y years, n o religious
d i m e n s i o n was clearly discernible by t h e major p l a y e r s - J e w s a n d
Palestinians. It took over seventy years before t h e religious factors b e c a m e
politically d o m i n a n t . In o r d e r t o u n d e r s t a n d t h e b a c k g r o u n d , o n e n e e d s to
b e aware of t h r e e different and separate stories. Chronologically, t h e first is
t h e story of W e s t e r n Christian Zionists, followed by t h e Western Jewish
Zionists and, finally, t h e s t o r y of t h e Palestinians.
Christian Zionists
T h e Protestant Reformation gave a n e w spiritual zeal t o E u r o p e in t h e
sixteenth century. This was e n h a n c e d by t h e translation of t h e Bible into
t h e vernacular. T h e m o n o p o l y of t h e church's hierarchy to interpret t h e
Bible was broken. T h e Bible b e c a m e available t o t h e c o m m o n p e o p l e a n d
Christian charismatic leaders b e g a n to offer various i n t e r p r e t a t i o n s of t h e
text. With exciting a n d wonderful teachings also c a m e s o m e diverse and,
at times, deviant ideas. T h e d e e p e r biblical insights e n r i c h e d t h e c h u r c h
a n d c o n t r i b u t e d t o t h e spiritual m a t u r i t y of m a n y Christians. At t h e s a m e
time, literalist a n d exclusive readings of t h e text led to theological a n d
behavioral aberrations.
By t h e b e g i n n i n g of t h e n i n e t e e n t h century, it b e c a m e clear t h a t o n e of
t h e topics o c c u p y i n g t h e m i n d s of P r o t e s t a n t a n d evangelical Christians in
b o t h Britain a n d t h e U n i t e d States was t h e S e c o n d C o m i n g of Christ. S o m e
Christians b e g a n t o calculate t h e e n d of t h e world a n d predict specific
dates for t h e S e c o n d C o m i n g . By relating a n d associating verses together
from t h e O l d a n d N e w Testaments, t h e s e Christians d e d u c e d elaborate
systems regarding t h e e n d of t h e world. In t h e s e s c h e m e s , t h e Jewish
p e o p l e w e r e perceived as playing a n essential role in t h e divine scenarios
of t h e e n d . Before Christ can c o m e back, Jews m u s t r e t u r n to Palestine,
60 QUARTERLY REVIEW
NAIM ATEEK
"their" p r o m i s e d land, a n d establish their o w n state. J o h n N e l s o n D a r b y

(1800-1882) p r o d u c e d an elaborate biblical s c h e m e t h a t o u t l i n e d seven
dispensations, b e g i n n i n g w i t h creation and e n d i n g w i t h t h e final c o n s u m
1
m a t i o n of history. Similarly, Lord Shaftesbury (1801-1885) c o n c l u d e d from
his s t u d y of t h e Bible t h a t Jews m u s t r e t u r n to Palestine, a n d in t h e 1840s
2
h e was lobbying t h e British g o v e r n m e n t for their r e t u r n . In 1891, William
Blackstone lobbied President H a r r i s o n in t h e U n i t e d States to s e n d Jews
3
back to Palestine. These Christians w e r e i n t e r p r e t i n g t h e Bible w i t h a defi
4
nite theological m i n d s e t t h a t led to different b r a n d s of millenarianism.
T h e y w e r e interested n o t in t h e welfare of t h e Jewish p e o p l e b u t in t h e
fulfillment of biblical p r o p h e c y as t h e y i n t e r p r e t e d it. T h e p o i n t t h a t n e e d s
to b e e m p h a s i z e d is t h a t long before t h e Z i o n i s t M o v e m e n t was estab
lished, s o m e Western Christians w e r e e m b a r k i n g o n their i n d e p e n d e n t
s t u d y of t h e Scriptures a n d formulating their o w n t h e o l o g y of t h e e n d of
history in which Jews h a d a central role to play.
Jewish Zionists
Totally u n a w a r e of w h a t s o m e Protestant a n d free-church Christians w e r e
scheming, t h e Jewish c o m m u n i t y in E u r o p e was facing s o m e serious chal
lenges toward t h e latter p a r t of t h e n i n e t e e n t h c e n t u r y P o g r o m s in Russia
a n d Eastern E u r o p e caused m a n y Jews to emigrate from t h o s e c o u n t r i e s to
t h e w e s t e r n part of E u r o p e a n d even t o t h e U n i t e d States. T h e malaise of
anti-Semitism was d e e p a n d pervasive a m o n g m a n y E u r o p e a n s .
At t h e same time, E u r o p e was e x p a n d i n g t h r o u g h its colonial ventures.
Colonialism still enjoyed a positive aspect. It was perceived as exporting
E u r o p e a n culture and civilization to t h e "backward" p e o p l e of t h e world.
D u e to growing anti-Semitism, s o m e E u r o p e a n Jewish leaders
c o n c l u d e d t h a t it is difficult for Jews t o live a fully E u r o p e a n life a m o n g
Christians w h o h a r b o r e d anti-Jewish feelings. As a result of this analysis
t h e Zionist M o v e m e n t c a m e into b e i n g in 1897, calling for t h e establish
m e n t of a Jewish state w h e r e Jews c a n live free of Christian bias. T h e early
Jewish Zionists w e r e secular and atheist a n d their project did n o t involve
religion. In fact, t h e major religious Jewish d e n o m i n a t i o n s at t h e time
c o n d e m n e d the Zionist M o v e m e n t a n d c o n s i d e r e d it heretical. For t h e m , it
was only t h e Messiah t h a t could gather in Jews from t h e D i a s p o r a to
Palestine. A n d as long as t h e Messiah has n o t c o m e , a n y h u m a n a t t e m p t to
accomplish that m u s t b e rejected.
SPRING 2005 61
For over seventy years, t h e Z i o n i s t M o v e m e n t was d o m i n a t e d a n d

controlled by its m o r e secular a n d socialist leaders. Religion was exploited
to achieve Zionist e n d s , b u t it never c o n s t i t u t e d its core. It was t h r o u g h t h e
power, genius, intrigues, a n d m a n i p u l a t i o n of secular Z i o n i s m that t h e
State of Israel was established in 1948 o n t h e ashes of Palestine. T h e
tragedy of t h e H o l o c a u s t a n d its aftermath of guilt feelings c o n t r i b u t e d
m u c h , especially a m o n g Western Christians, by e n s u r i n g a g o o d m e a s u r e
of s y m p a t h y a n d s u p p o r t for t h e Israeli state.
It was only after t h e 1967 war t h a t t h e Jewish religious e l e m e n t in t h e
conflict b e g a n to crystallize. M o s t Jews perceived Israel's victory over t h e
n e i g h b o r i n g Arab states as miraculous. T h e successful o u t c o m e of t h e war
was t h e last e v i d e n c e n e e d e d to convince m a n y religious Jews that G o d
5
h a d b e e n active t h r o u g h Z i o n i s m t o b r i n g a b o u t Israel's r e d e m p t i o n . T h e
settler m o v e m e n t got u n d e r way w i t h great religious vigor in t h e early
1970s. In t h e 1977 national election, t h e right-wing Likud party, with s t r o n g
religious leanings, w o n . Religious Z i o n i s m was o n its way to b e c o m i n g t h e
strongest a n d m o s t d o m i n a n t expression of Zionism. It is i m p o r t a n t t o
n o t e t h a t Likud's ascent t o p o w e r m a r k e d t h e b e g i n n i n g of closer ties
b e t w e e n right-wing Jews a n d t h e A m e r i c a n Christian Right. Since 9 / 1 1 ,
t h e y have e n t e r e d into even closer alliances and, t o g e t h e r w i t h t h e n e o -
conservatives in Washington, have b e e n influencing A m e r i c a n foreign
policy in t h e Middle East.
The Palestinians
T h e story of t h e Palestinians also has its o w n u n i q u e d i m e n s i o n s . As
E u r o p e was going t h r o u g h t h e p e r i o d of t h e Renaissance a n d t h e
Enlightenment, t h e Middle East was passing t h r o u g h its d o r m a n t period.
Palestine, as well as all t h e A r a b countries, c a m e u n d e r O t t o m a n Turkish
rule in 1517, w h i c h e n d e d 400 years later at t h e close of World War I. At t h e
e n d of t h e n i n e t e e n t h c e n t u r y a n d approximately at t h e s a m e time as t h e
Zionist M o v e m e n t c a m e i n t o being in E u r o p e a n d started agitating for a
Jewish state in Palestine, t h e Arabs in t h e Middle East, including Palestine,
w e r e agitating for i n d e p e n d e n c e from Turkish rule.
D u r i n g World War I, t h e British g o v e r n m e n t n e e d e d t h e Arabs to revolt
against t h e Turkish Empire a n d in exchange pledged t h e m their i n d e p e n
d e n c e . Similarly, t h e Jewish Zionists w e r e successful in 1917 in extracting a
pledge from t h e British t h r o u g h t h e Balfour Declaration t h a t p r o m i s e d
62 QUARTERLY REVIEW
N A I M ATEEK
t h e m a Jewish h o m e in Palestine. At t h e e n d of t h e war, Palestine h a d a

6
p o p u l a t i o n of over 600,000, w h e r e Jews n u m b e r e d fewer t h a n 60,000.
T h e State of Israel c a m e into b e i n g in 1948 o n 78 p e r c e n t of Palestinian
land instead of t h e 54 p e r c e n t allotted by t h e U n i t e d N a t i o n s . In 1967,
Israel occupied t h e rest of Palestinethe West Bank, including East
Jerusalem a n d t h e G a z a Strip. T h e first Palestinian intifada e r u p t e d at t h e
e n d of 1987 w i t h t h e h o p e of e n d i n g t h e illegal Israeli o c c u p a t i o n a n d of
establishing a Palestinian state o n t h e basis of a two-state solution. M o s t
Palestinians were willing to settle for a small state o n t h e G a z a Strip a n d
West Bank including East Jerusalem as its capital.
At t h e height of t h e intifada, H a m a s c a m e into b e i n g w i t h ostensible
backing of t h e Israeli authorities. Its slogans were clearly religious. T h e reli
gious Jewish and Christian Z i o n i s t cliches w e r e m e t w i t h clearly Islamic
cliches. Against t h e slogan t h a t Jerusalem is Jewish, H a m a s a n d o t h e r
Islamic organizations lifted t h e slogan "Jerusalem is Islamic." T h e religious-
political language b e c a m e t h e lingua franca in t h e streets. F r o m t h e n on, t h e
w h o l e conflict was cast in a religious frame. M a n y Palestinian Christians
felt marginalized d u e to t h e religious emphasis. T h e u n i t y b e t w e e n
Muslims a n d Christians h a d b e e n exemplary ever since t h e i n c e p t i o n of
t h e conflict. The struggle over Palestine was primarily political, calling for
t h e i n d e p e n d e n c e of Palestine for all its citizens. Regrettably, t h e religious
s e n t i m e n t h a d t a k e n over in a n a r r o w a n d discriminatory way,
At t h e s a m e time, s o m e p e o p l e felt t h a t it was in t h e interest of t h e
Israeli g o v e r n m e n t to p r e s e n t t h e conflict as a religious o n e b e t w e e n Jews
a n d Muslims. W h e n perceived as a struggle b e t w e e n Jews a n d Muslims,
Israel was sure t h a t m o s t W e s t e r n Christians w o u l d s t a n d o n its side.
This brief b a c k g r o u n d s h o w s that, except for Christian Zionists, w h o
started from a religious basis, generally t h e major interlocutors in t h e
conflict started from a m o r e political ideology in w h i c h religious factors
w e r e n o t primary.
Resources for Helping Christians Cope with the Conflict

L o n g before t h e religious c o m p o n e n t of t h e conflict b e c a m e politically
d o m i n a n t , Palestinian Christians h a d resources of faith t o help t h e m
analyze a n d interpret t h e conflict and provide t h e m w i t h comfort a n d
strength. Obviously, like o t h e r c o m m u n i t i e s , t h e Palestinian c o m m u n i t y
includes believers as well as secular p e o p l e a n d religious skeptics.
SPRING 2005 63
T H E C O N F L I C T O V E R PALESTINE: A PALESTINIAN CHRISTIAN RESPONSE
It is i m p o r t a n t t o clarify t h a t it is natural for believers t o r e s p o n d t o

different challenges t h r o u g h t h e resources of t h e i r faith, w h e t h e r t h e chal
lenge was religiously motivated o r not. By a n d large, Palestinian Christians
perceived t h e conflict in its origin as mainly political a n d n o t religious.
A l t h o u g h t h e y d r e w o n t h e resources of their faith for comfort a n d
strength, t h e y w e r e looking for political solutions. T h e y w a n t e d t h e imple
m e n t a t i o n of international law a n d U n i t e d N a t i o n s resolutions so t h a t t h e y
could regain their rights o n t h e basis of t h e e x e c u t i o n of justice. Even
w h e n t h e religious factor in t h e conflict b e c a m e p r e d o m i n a n t , Palestinian
Christians m a i n t a i n e d their e m p h a s i s o n international legitimacy as a basis
for solving t h e conflict. F u r t h e r m o r e , a l t h o u g h m a n y religious Jews a n d
Muslims started e m p h a s i z i n g t h e legitimacy of their c a u s e by basing it o n
religious g r o u n d s , Palestinian Christians c o n t i n u e d t o insist o n interna
tional legitimacy. At t h e s a m e time, Christians, t h r o u g h a Palestinian
t h e o l o g y of liberation, articulated a religious a n d theological answer
7
against all t h o s e w h o dragged religion into t h e conflict. In this section,
I a m restricting m y c o m m e n t s t o t h o s e Palestinians w h o r e s p o n d e d to t h e
conflict from a p o s i t i o n of faith. Five m a i n r e s o u r c e s have b e e n t a p p e d .
T h e first a n d m o s t natural resource for p e o p l e of faith is prayer. In t h e

aftermath of t h e 1948 war a n d t h e forced d i s p l a c e m e n t of over 750,000
Palestinians from their h o m e s a n d t h e d e s t r u c t i o n of over 500 villages a n d
towns, t h e tragedy was d e e p a n d painful. It was natural for believers to t u r n
t o G o d in prayer. This is usually e x p r e s s e d in cries a n d sighs similar to
t h o s e found in t h e psalms. O n t h e o n e hand, Palestinian Christians w e r e
affirming their faith in a G o d of justice a n d t r u t h . O n t h e o t h e r hand, t h e y
w e r e l a m e n t i n g t h e intensity a n d extensiveness of evil a n d w e r e crying for
t h e e n d of t h e o c c u p a t i o n a n d injustice. This is t h e m o s t p o p u l a r level of
r e s p o n s e by t h e p o o r a n d o p p r e s s e d . It is expressed t h r o u g h intimate
prayer t o G o d . In Palestine, it could b e a d d r e s s e d t o G o d o r Christ o r t h e
Virgin M a r y or to o n e of t h e saints. It is o n e of t h e d e e p e s t a n d m o s t
sincere ways of supplication w h e n t h e a n g u i s h e d h u m a n spirit t u r n s t o t h e
divine a n d lifts u p a prayer seeking h e l p a n d comfort. Prayer might n o t
h e l p t h e believers to analyze w h a t is h a p p e n i n g . However, it can h e l p t h e m
to c o n t i n u e their t r u s t a n d h o p e in t h e love a n d p r o t e c t i o n of G o d . Even if
t h e y feel miserable and, at times, a b a n d o n e d , prayer gives t h e m strength
a n d preserves t h e flicker of h o p e .
A s e c o n d r e s o u r c e t h a t has always b e e n p r e s e n t a m o n g Palestinian
64 QUARTERLY REVIEW
N A I M ATEEK
Christians is a simple p e r c e p t i o n of G o d as a G o d of justice a n d truth, T h e

Christian c o m m u n i t y in Palestine is largely O r t h o d o x a n d Catholic a n d t h e
Bible has n o t always b e e n widely available. Generally speaking, however,
t h e r e has always b e e n a simple and intuitive p e r c e p t i o n of G o d , b a s e d o n
childhood e x p o s u r e to t h e faith, w h e t h e r t h r o u g h occasional c h u r c h atten
dance, assimilating p o p u l a r religious tradition, or t h r o u g h t h e m u n d a n e
exchange of ideas a n d discussions a m o n g o r d i n a r y folk. Christians k n o w
t h a t Christianity is a religion b a s e d o n love a n d t h a t at t h e center of their
faith is a crucified Christ, Jesus did n o t wage battles as M u h a m m a d o r
Moses, H e lived a n d t a u g h t t h e way of p e a c e a n d nonviolence. M a n y
Christians have m e m o r i z e d verses of Scripture t h a t reflect t h e irenic spirit
of t h e Christian faith, s u c h as "Blessed are t h e p e a c e m a k e r s for t h e y will be
called children of G o d " (Matt, 5:9). They k n o w t h a t Jesus p r e s e n t e d a loving
a n d caring picture of G o d , w h o treats e v e r y o n e justly a n d fairly. Even if
Christians d o not always act o n t h e s e beliefs, t h e y k n o w t h a t t h e s e are
intrinsic t o their faith. In times of challenge, C h r i s t i a n s usually fall back on
t h e s e beliefs and express t h e m in their discussion w i t h o n e a n o t h e r in
spite of t h e skepticism a n d ridicule of s o m e . For believers, this kind of faith
is a n i m p o r t a n t bulwark. T h e y m u s t c o n t i n u e to cling to their faith in God,
w h o will ultimately vindicate their cause.
A third resource is the local c o m m u n i t y of faith. This has b e e n a very
important resource because it can provide analysis of t h e situation, an oppor
tunity for discussion and feedback, care and fellowship, as well as worship and
prayer. This can involve the local priests and their interpretation of events.
Faith communities can provide strength and comfort by offering places where
people can share their pain with others w h o also are clinging to faith in t h e
midst of tragic experiences. It is the c o m m u n i t y of faith at worship w h e r e t h e
Mass or t h e Eucharist is an important source of consolation and strength. The
sharing of stories has b e e n very significant throughout. Stories have b e e n
very important in comforting and strengthening fellow believers and encour
aging t h e m to put their trust and h o p e in God. It is in communities of faith
that denominational boundaries are transcended as Christians share their
mutual joys and sorrows a n d their faith and h o p e in G o d a n d stand together
in the midst of c o m m o n political adversities.
A fourth resource is t h e w i d e r international c o m m u n i t y of faith. O v e r
t h e years, especially since t h e first intifada in t h e late 1980s, friends from
a b r o a d have b e e n c o m i n g to visit, expressing their solidarity w i t h t h e
SPRING 2005 65
Palestinian c o m m u n i t y in general a n d t h e Christian c o m m u n i t y in partic

ular. S o m e p e o p l e c o m e o n fact-finding missions; o t h e r s c o m e to s t a n d
w i t h their friends in their p a i n a n d oppression. T h e s e friends believe in t h e
justice of t h e Palestinian cause, a n d t h e y u s e their voice a n d p e n to k e e p
e d u c a t i n g a n d advocating for a just peace. Such e n c o u n t e r s create impor
t a n t o p p o r t u n i t i e s for analyzing a n d i n t e r p r e t i n g t h e situation and for
articulating ideas for r e s p o n s e .
A very i m p o r t a n t e x t e n s i o n of this is t h e n u m b e r of Jews b o t h inside
a n d o u t s i d e t h e c o u n t r y w h o have b e c o m e increasingly engaged in advo
cacy against t h e Israeli occupation. T h e y have discovered t h e fallacy of t h e
Zionist project a n d its oppressive policies against t h e Palestinians. T h r o u g h
their writings a n d activism, t h e y c h a m p i o n for justice, t r u t h , a n d p e a c e .
A fifth resource is t h e Bible. Yet it has b e e n a two-edged sword. O n t h e
o n e hand, it is a n i m p o r t a n t tool t o b e used t o advocate for peacemaking.
O n t h e o t h e r hand, m a n y Jews a n d Western Christians have used Scripture
to s u p p o r t Israel's side. It is important, therefore, to focus o n biblical inter
p r e t a t i o n a n d h e l p Christians discover t h e d e e p e r message of t h e Scriptures
a n d encourage t h e m to b e c o m e active in their work for justice and peace.
Before d o i n g that, it might b e beneficial to consider h o w religion was
taught to Palestinians in Christian schools before t h e creation of t h e State of
Israel. With t h e benefit of hindsight, we c a n see t o d a y t h a t so m u c h of t h e
teaching was b a s e d o n false and unacceptable interpretation of t h e Bible. In
their religious teaching, expatriate Christian missionaries, clergy and lay,
Catholic a n d Protestant, w h o were working in church institutions in
Palestine h a d a considerable influence o n Palestinian Christianity. W h e t h e r
i n t e n d e d or not, t h e y were inculcating Christian Zionist interpretations of
t h e Bible to y o u n g Palestinian m i n d s . Basically, t h e y were teaching that,
according t o t h e Bible, G o d has given t h e c o u n t r y of Palestine t o Jews a n d
t h e y m u s t r e t u r n to it a n d reestablish their kingdom. Since s u c h teachings
w e r e u n d o u b t e d l y disturbing a n d offensive t o Palestinians, t h e missionaries
instilled in t h e m t h e i m p o r t a n c e of accepting G o d ' s will a n d e n d u r i n g t h e
pain and tragedy, b e c a u s e "God k n o w s w h a t is best for us." As t h e Bible was
presented a n d t a u g h t in a literal fashion, t h e spiritual a n d psychological
impact was significant. Moreover, t h e virtue of being resigned to G o d ' s
mysterious providence was h a m m e r e d into t h e m . Undoubtedly, this was
troubling a n d unsettling to m a n y Palestinians, y o u n g and old, especially in
t h e twentieth century, w h e n t h e y w e r e witnessing t h e arrival into Palestine
66 QUARTERLY REVIEW
N A I M ATEEK
of tens of t h o u s a n d s of Jews, legally a n d illegally, to b o o s t t h e Jewish popula

tion. F u r t h e r m o r e , t h e violent clashes b e t w e e n t h e indigenous Palestinian
p o p u l a t i o n and t h e incoming Zionists were escalating. The Palestinians
b e c a m e increasingly aware of t h e Zionist project for t h e acquisition of
Palestine a n d were fighting to prevent it.
In light of this b a c k g r o u n d , it is plausible t o c o n c l u d e t h a t m a n y
Palestinian Christians found little m e a n i n g in t h e religious teaching t h e y
w e r e receiving. It is n o w o n d e r that s o m e t u r n e d away from G o d a n d reli
gion b e c a u s e t h e y perceived G o d as unfair a n d unjust. O t h e r s lived in a
spiritual docility t h a t refused to q u e s t i o n t h e u n f a t h o m a b l e w i s d o m of
G o d . At t h e core of their being, t h e a c c u m u l a t e d b o d y of beliefs t h a t t h e y
w e r e given t h r o u g h their religious studies did n o t provide t h e m w i t h h o p e
in t h e political struggle over Palestine. Basically, t h e y w e r e t a u g h t t h a t G o d
was n o t o n t h e side of t h e Palestinians.
It was left to t h e advent of Palestinian Liberation Theology (PLT) to
shatter this atrociously false theology, expose its falacious biblical interpreta
tion and exegesis, and call attention to t h e spiritual, theological, and political
injuries it had caused to m a n y Arab Christians, including Palestinians. It was
only t h e n t h a t d e e p e r m e a n i n g s of faith based o n a G o d of justice and
peace were presented to t h e Christians, driving o u t t h e myths of a biased
god. G o d always s t a n d s o n t h e side of justice because G o d is faithful to
himself as t h e G o d of justice and truth. G o d ' s bias is s h o w n only w i t h t h e
oppressed, t h e poor, a n d t h e marginalized. This theology restored m e a n i n g
a n d h o p e to Palestinians.
With t h e rise of PLT, this d e e p e r biblical resource b e c a m e available to
Christians. T h e Bible had b e e n a strong w e a p o n in t h e h a n d s of Christian
a n d Jewish Zionists. T h r o u g h a fundamentalist i n t e r p r e t a t i o n of t h e Bible,
Christian Zionists w e r e influencing millions of A m e r i c a n s in a m i s g u i d e d
s u p p o r t of Israel. This a b u s e of t h e Bible m a d e a religious a n d theological
r e s p o n s e necessary.
Palestinian t h e o l o g y of liberation focuses o n t h e life a n d ministry of
Jesus Christ. H e b e c o m e s a m o d e l for t h e Palestinian Christian. Jesus is
perceived as a Palestinian living u n d e r occupation. In fact, from birth to
death, Jesus k n e w life only u n d e r a b r u t a l R o m a n occupation. This m e a n s
t h a t all of his teachings a n d relationships w e r e carried o u t in t h e milieu of
t h e occupation. Reading t h e G o s p e l s from this perspective o p e n s u p n e w
a v e n u e s of insight t h a t are n o t usually clear. For example, Jesus' t e a c h i n g
SPRING 2005 67
regarding n o n v i o l e n c e takes o n a n e w e m p h a s i s (Matt. 5:38-42). Similarly,

t h e love for t h e e n e m y reveals t h e revolutionary n a t u r e of Jesus' radical
ethic in first-century Palestine (Matt. 5:43-48). At t h e s a m e time, t h e fact
t h a t Jesus c h o s e to read a passage from Isaiah t h a t e m p h a s i z e s t h e w o r k of
justice reflects a greater involvement o n his p a r t w i t h issues of social,
e c o n o m i c , religious, a n d even political justice (Luke 4:18-19). The r e p e a t e d
e m p h a s i s t h r o u g h o u t t h e G o s p e l s against t h e n a r r o w religious and political
nationalism of his d a y s e e m s very striking a n d offers t h e m o d e r n - d a y
followers of Jesus in Palestine i m m e a s u r a b l e strength t o resist t h e injustice
of t h e occupation.
All t h e above a n d so m u c h m o r e t h a t c o m e s o u t from t h e life a n d
ministry of Jesus are a wonderful refreshing b r e e z e t h a t helps t h e Christian
n o t only to c o m p a r e Jesus' r e s p o n s e to life u n d e r o c c u p a t i o n with today's
Palestinian r e s p o n s e b u t also to give Christians strength to c o n t i n u e in t h e
struggle against injustice. S o m e of t h e m o s t i m p o r t a n t challenges facing a
Palestinian liberation response c o m e from a d o p t i n g a nonviolent a p p r o a c h
in t h e resistance against Israel's illegal occupation of t h e Palestinian territo
ries. Indeed, it is i m p o r t a n t to resist evil w i t h o u t using t h e evil m e t h o d s of
8
violence a n d terror (Matt. 5:39; Rom. 12:17). Equally, it is i m p o r t a n t to resist
a n d struggle against t h e racism a n d discrimination practiced by t h e Israeli
g o v e r n m e n t against t h e Palestinians in almost every walk of life. However, it
m u s t b e d o n e t h r o u g h t h e m a n y nonviolent m e t h o d s that are available.
O n e of t h e m o s t u n f o r t u n a t e deteriorations in t h e Palestinian struggle
against t h e Israeli o c c u p a t i o n of their c o u n t r y h a s b e e n suicide b o m b i n g s .
T h e Palestinians did n o t use this m e t h o d in t h e beginning. In fact, t h e r e
were n o suicide b o m b i n g s before 1993, a l t h o u g h t h e o c c u p a t i o n of t h e
Palestinian territories b e g a n in 1967. It was d u e to t h e escalation in t h e
oppressive policies of t h e Israeli g o v e r n m e n t a n d t h e increasing killing of
Palestinians t h a t Palestinians resorted to t h e use of their o w n bodies as
i n s t r u m e n t s of attack. In spite of all t h e a r g u m e n t s for a n d against, from a
Christian perspective suicide b o m b i n g s m u s t b e c o n d e m n e d . Palestinian
liberation t h e o l o g y c a n n o t c o n d o n e s u c h actions a n d c o n t i n u e to p r o m o t e
a n o n v i o l e n t a p p r o a c h to resistance. T h e e x a m p l e of Christ presents t h e
Christian w i t h a revolutionary m o d e l in w h i c h o n e accepts suffering o n
oneself rather t h a n inflict it o n o t h e r s . Christ's suffering critiques t h e
p h e n o m e n o n of suicide b o m b i n g s a n d p o i n t s to a different paradigm for
9
t h e Christian.
68 QUARTERLY REVIEW
N A I M ATEEK
Moreover, w h a t is striking is t h e way Jesus focused o n t h e injustices

w i t h i n his o w n c o m m u n i t y . T h e G o s p e l s e m p h a s i z e t h e way h e a d d r e s s e d
t h e e c o n o m i c inequalities within society (Luke 12:13-21; 16:19-31). H e was
sharply critical of t h e c o r r u p t i o n s of t h e religious leadership of his day
(Matthew 23). Undoubtedly, his b l u n t and p o i n t e d language c o n t r i b u t e d to
t h e o p p o s i t i o n a n d r e s e n t m e n t against him. Similarly, Palestinian followers
of Jesus Christ m u s t address in a c o m p r e h e n s i v e way t h e various p r o b l e m s
that o p p r e s s a n d d e h u m a n i z e p e o p l e . T h e y n e e d t o follow in Jesus* s t e p s
a n d face t h e m w i t h great c a n d o r and integrity.
A n o t h e r d i m e n s i o n t h a t h a s b e e n of i m m e n s e i m p o r t a n c e is t h a t of
t h e biblical theology of land a n d h o w it can h e l p Palestinian Christians in
challenging Jewish a n d Christian Zionist interpretations. D u e to t h e a b u s e
of t h e Bible by Jewish a n d Christian Zionists, t h e Bible has b e e n u s e d to
s u p p o r t t h e exclusive right of Israel to t h e land a n d t h e n e g a t i o n of
Palestinian rights. In a t h e o l o g y of land t h a t deals w i t h t h e w h o l e topic in a
c o m p r e h e n s i v e way, o n e discovers t h a t t h e exclusive strand, t h o u g h quite
d o m i n a n t in t h e Old Testament, d o e s n o t constitute t h e a u t h e n t i c a n d
holistic message of t h e Bible. T h r o u g h o u t t h e Bible, t h e m o v e m e n t is
toward a m o r e inclusive theology. Indeed, a p l e t h o r a of material reflects a
n a r r o w a n d exclusive c o n c e p t of t h e land t h a t precludes non-Jews. Yet it is
clear t h a t t h e inclusive strand b e c a m e increasingly p r o m i n e n t in s o m e of
t h e post-Exilic p r o p h e t i c material. T h e N e w T e s t a m e n t clearly reflects a n
10
inclusive theology of l a n d . W h e n this inclusive theology is translated into
t h e political arena, Palestinian Christians are able to p r o m o t e a political
solution to the land o n t h e basis of t h e inclusion of o t h e r s rather t h a n their
exclusion. Such a theology, based o n s o u n d exegesis of b o t h t h e Old a n d
t h e N e w Testaments, has b e e n a t r e m e n d o u s resource of faith t h a t has
h e l p e d m a n y Palestinian Christians in t h e p r o m o t i o n of a just peace.
Concretely, this m e a n s t h a t p e a c e requires t h e sharing of t h e land of
Palestine b e t w e e n Israeli Jews and Palestinian Arabs. In o t h e r words, t h e
illegal o c c u p a t i o n of t h e West Bank, including East Jerusalem a n d t h e G a z a
Strip, m u s t c o m e to an e n d a n d an i n d e p e n d e n t , sovereign, a n d viable
Palestinian state m u s t b e established alongside t h e State of Israel. Both
states m u s t enter into p e a c e treaties t h a t are g u a r a n t e e d by t h e interna
tional c o m m u n i t y and s o m e form of e c o n o m i c i n t e r d e p e n d e n c e t h a t will
e n s u r e t h e i r e c o n o m i c g r o w t h a n d prosperity.
Religion is b e i n g used in t h e conflict t o d a y to alienate a n d o p p r e s s and
SPRING 2005 69
T H E C O N F L I C T OVER. P A L E S T I N E : A P A L E S T I N I A N C H R I S T I A N RESPONSE
to m a k e exclusive claims. However, t h e Palestinian Christian c o n t r i b u t i o n

is t o advocate for a different perspective. Religion can b e u s e d as a recon
ciling factor in p r o m o t i n g t h e s h a r i n g of t h e c o u n t r y a n d t h e creation of a
just peace, w h e r e Palestinians a n d Israelis c a n live t o g e t h e r a n d find
healing a n d well-being.
The Parable of the Rich Fool (Luke 12:13-21)

As o n e looks for a peaceable solution to t h e conflict over Palestine, t h e
parable of t h e rich fool provides helpful insight. T h e parable was given in
r e s p o n s e to a q u e s t i o n p u t t o Jesus, "Teacher, tell m y b r o t h e r to divide t h e
family i n h e r i t a n c e w i t h m e " (Luke 12:13). This q u e s t i o n r e m a i n s t h e essen
tial o n e t h a t Palestinians c o n t i n u e to ask since t h e y have b e e n d e n i e d their
inheritance. In t h e parable, o n e s o n u s u r p s t h e legitimate rights of b o t h
b r o t h e r s t o their father's patrimony. T h e parable also implies t h a t o n e of
t h e b r o t h e r s is stronger t h a n t h e o t h e r a n d was able t o s h u n h i m and d e n y
his rights. It also a s s u m e s t h e n e e d for o u t s i d e arbitration.
Interestingly, Jesus refuses t o arbitrate. "Friend, w h o set m e to b e a
j u d g e or arbitrator over you?" Jesus could see t h a t t h e basic p r o b l e m is
greed. H e realized t h a t g r e e d is a destructive force t h a t can drive away
even brotherly love a n d create e n m i t y w i t h i n t h e s a m e family. H e felt t h a t
t h e p r o b l e m was n o t going t o b e solved by s o m e o n e w h o w o u l d pontifi
cate a n d p r o n o u n c e a j u d g m e n t o n t h e share p e r c e n t a g e s b e t w e e n t h e two.
T h e p r o b l e m lies in a m u c h d e e p e r issue, namely, t h e underlying sin of
greed, selfishness, injustice, a n d t h e a b s e n c e of love b e t w e e n t h e brothers.
A l t h o u g h Jesus refused t o act as an arbiter, h e nevertheless gave t h e solu
tion t h r o u g h a parable t h a t struck at t h e h e a r t of t h e p r o b l e m . In t h e
conflict over Palestine, t h e following lessons n e e d to b e l e a r n e d so t h a t a
solution can b e found.
1. Beware of greed. H u m a n life d o e s n o t consist in t h e accumulation of
riches. It is possible to b e rich a n d powerful a n d still b e miserable. It is
possible to have everything o n e n e e d s a n d still b e insecure a n d fearful.
Possessing all of Palestine d o e s n o t g u a r a n t e e a life of security for t h e
Israelis. O n t h e contrary, it will only lead to instability a n d fear, b e c a u s e t h e
inheritance was n o t shared w i t h t h e Palestinian b r o t h e r a n d sister. T h e
reverse is also t r u e . Any exclusive claim t o t h e i n h e r i t a n c e is w r o n g .
2. T h e rich m a n in t h e parable was getting richer but, instead of
b e c o m i n g m o r e c o m p a s s i o n a t e towards t h e n e e d s of others, h e could t h i n k
70 QUARTERLY REVIEW
NAIM ATEEK
only a b o u t enlarging his o w n estate. Instead of seeing t h e n e e d of t h e p o o r

a r o u n d h i m and t h i n k i n g of ways to b e of help, h e c o n s i d e r e d only his o w n
interests. T h e e x p a n s i o n of Israel by confiscating m o r e a n d m o r e
Palestinian land can only b e achieved t h r o u g h t h e p o w e r of t h e gun; b u t it
can never achieve peace. Recognizing t h e rights of o t h e r s a n d s h a r i n g t h e
land w i t h t h e m can b r i n g p r o s p e r i t y for all. C o m p a s s i o n c o n t r i b u t e s to
peacemaking, while t h e c o n s e q u e n c e s of g r e e d are bitterness a n d strife.
3. T h e Lord called t h e rich m a n a fool. H e will n o t b e able to enjoy any
of his riches because h e only t h o u g h t of his o w n selfish n e e d s a n d n o t of
t h e n e e d s of others. T h e exploitation of o t h e r s leads t o grave injustice a n d
d o e s n o t yield peace. S o m e p e o p l e a c c u m u l a t e riches a n d prestige b y step
p i n g o n t h e rights of others. This m a y e a r n t h e m respect, wealth, a n d
p o w e r in t h e eyes of t h e world; b u t in t h e eyes of God, t h e y are fools w h o
d o n o t k n o w h o w to m a k e p e a c e and h o w to create a n equitable society
w h e r e people's dignity can b e respected.
D o i n g justice e n s u r e s a life of p e a c e a n d security b e t w e e n t h e t w o
b r o t h e r s . Justice m u s t b e d o n e in sharing t h e land of Palestine b e t w e e n
Israelis a n d Palestinians. N o solution will b e viable if t h e i n h e r i t a n c e is not
s h a r e d b e t w e e n t h e t w o a n d t h e Palestinians receive their rightful share.
O n s u c h a just basis, p e a c e and reconciliation can b e built. True p r o s p e r i t y
c o m e s in a life of p e a c e a n d security w i t h t h e n e i g h b o r a n d t h e brother.
The Rev. Dr. Nairn Ateek is founder and director of Sabeel Ecumenical Liberation
Theology Center in Jerusalem.
Endnotes
1. For a m o r e detailed discussion o n D i s p e n s a t i o n a l i s m , see t h e w o r k of
S t e p h e n Sizer in his f o r t h c o m i n g b o o k Christian Zionism: Road Map to
Armageddon? (InterVarsity, 2004); or online: http://www.christianzionism.org.
See also Donald Wagner, Anxious for Armageddon (Herald Press, 1995), 85-95,
and the article by Barry Bryant in this issue.
2. For more background on Lord Shaftesbury, see Barbara W. Tuchman, Bible
and Sword (New York: Ballantine Books, 1984), 175-207.
3. Michael Prior, Zionism and the State of Israel: A Moral Inquiry (London:
Routledge, 1999), 140.
4. O n the various types of Millenarianism, see RJ. McKelvey, The Millennium
SPRING 2005 71
and the Book of Revelation (Cambridge: Lutterworth, 1999), 13-41.

5. S o m e r e l i g i o u s J e w s n e v e r a c c e p t e d Z i o n i s m . S e e Neturei Carta
(www.nkusa.org) and American Council for Judaism (www.ACJNA.org).
6. Roberto Bacchi, The Population of Israel (Jerusalem: Hebrew University, 1977), 5.
7. See Nairn Ateek, Justice, and Only Justice (Maryknoll, NY: Orbis, 1989), 74-150.
8. See Walter Wink's interpretation of Matt. 5:39 in The Powers That Be (New
York: Doubleday, 1998), 98-111.
9. See Nairn Ateek, "Suicide Bombers: What is theologically and morally wrong
with suicide bombings?" (Sabeel D o c u m e n t s No. 1,2003), www.sabeel.org.
10. As examples of the more exclusive strand, one can point to the promise of
the land to Abraham as recorded in Genesis chs. 12, 15, and 17 and repeated
many times since then. D e u t e r o n o m y (eg., chs. 7, 9, 13, 20) contains m a n y
extreme instances of an exclusive theology of the land. As examples of the
inclusive strand, note the prophetic emphasis on God's unbiased exercise of
justice for all in, for example, Amos 9:7-10, Micah 6:8, and Ezekiel 47:21-23, as
well as t h e Book of J o n a h . T h e i n c l u s i v e s t r a n d c o n t i n u e s in t h e N e w
Testament. Jesus' emphasis on t h e kingdom of G o d is in itself an inclusive
concept. The emphasis on God's love and care for all people in John 3:16 and
Matt. 8:5-13 are examples of this theology. Paul's inclusive reinterpretation of
the promise of land to Abraham in light of the coming of Jesus Christ is very
striking (see Rom. 4:13).
72 QUARTERLY REVIEW
A Jewish Renewal Understanding of
the State of Israel
MICHAEL LERNER
J ews did n o t r e t u r n to Palestine in order to b e oppressors or representa

tives of Western colonialism or cultural imperialism. It is t r u e t h a t s o m e
early Zionist leaders s o u g h t to portray their m o v e m e n t as a way to serve t h e
interests of various Western states. A n d m a n y Jews w h o c a m e b r o u g h t with
t h e m a Western arrogance that m a d e it possible for t h e m t o see Palestine as
"a land w i t h o u t a p e o p l e for a people w i t h o u t a land," a n d h e n c e to virtually
ignore t h e Palestinian p e o p l e a n d their o w n cultural a n d historical rights.
However, t h e vast majority of t h o s e w h o c a m e were seeking refuge from t h e
m u r d e r o u s ravages of Western anti-Semitism or from t h e oppressive
discrimination that t h e y experienced in Arab countries.
I try t o tell this s t o r y in a n u a n c e d a n d balanced way in m y b o o k
1
Healing Israel/Palestine, 1 s h o w h o w each m o v e m a d e by t h e Jewish settlers
was interpreted in t h e w o r s t possible way by Arabs as proof of their w o r s t
fantasies of w h a t Jews "really w a n t e d " (which, according t o t h e feudal
l a n d o w n e r s w h o feared t h e Jews, was simply to displace t h e native popula
tion) a n d h o w each m o v e m a d e by t h e Arab leadership was i n t e r p r e t e d in
t h e w o r s t possible way by Jews as proof of their w o r s t fantasies of w h a t
Arabs "really w a n t e d " (ending any Jewish p r e s e n c e in t h e H o l y L a n d except
o n t h e traditional dhimmi terms, in w h i c h n o n - M u s l i m s lived peacefully in
apartheid-like conditions, as t h e y had in m o s t Islamic c o u n t r i e s for t h e past
t h o u s a n d years). W h a t I s h o w t h e r e is t h a t each side's i n t e r p r e t a t i o n "made
sense" from the s t a n d p o i n t of their o w n history a n d cultural a s s u m p t i o n s .
So t h e struggle t h a t e m e r g e d was in s o m e way a n o u t g r o w t h of t h e histor
ical e x p e r i e n c e of each s i d e - A r a b s w i t h t h e C r u s a d e r s a n d w i t h c o n t e m p o
rary E u r o p e a n colonialism; Jews w i t h t h e p e r s e c u t i o n in E u r o p e a n d w i t h
t h e history of o p p r e s s i o n in Islamic lands.
T h e Ashkenazi Jews w h o s h a p e d Israel in its early years w e r e j u m p i n g
from t h e b u r n i n g buildings of E u r o p e - a n d w h e n t h e y l a n d e d o n t h e backs
of Palestinians, unintentionally causing a great deal of p a i n to t h e p e o p l e
QUARTERLY REVIEW 73
w h o already lived there, t h e y w e r e so transfixed w i t h their o w n (much

greater a n d m o r e acute) pain t h a t t h e y couldn't b e b o t h e r e d to notice t h a t
t h e y were displacing a n d h u r t i n g o t h e r s in t h e process of creating their
o w n state. Yet t h e task of paying a t t e n t i o n t o t h e p a i n t h e y w e r e causing
was m a d e m o r e difficult by t h e startling facttoo often ignored in c o n t e m
p o r a r y discoursethat t h e Arab leadership in Palestine, working w i t h t h e
s u r r o u n d i n g feudal leadership of o t h e r Arab countries, s u c c e e d e d in using
A r a b power t o c o n v i n c e t h e British m a n d a t e holders of Palestine t h a t t h e y
should n o t allow Jews seeking refuge from Hitler to e n t e r into Palestine at
precisely t h e m o m e n t w h e n t h e s e Jews w e r e b e i n g killed by t h e millions in
E u r o p e . Even after t h e war, w h e n t h e d i m e n s i o n s of t h e g e n o c i d e w e r e
fully revealed, t h e Palestinian leadership insisted t h a t t h e British n o t allow
h u n d r e d s of t h o u s a n d s of Jews in displaced-persons c a m p s to c o m e t o
Palestine, w h e r e t h e y might rejoin families a n d start a n e w life. It was only
t h e creation of t h e State of Israel t h a t provided t h o s e refugees w i t h a h o m e
t o g o to d e s p i t e t h e o p p o s i t i o n of t h e Palestinian population.
Jews' anger a n d upset at t h e way t h e y h a d b e e n treated w h e n it was
t h e y w h o were t h e refugees a n d victims of genocide formed t h e b a c k d r o p
to their willingness to go along w i t h a war t o create t h e State of Israel t h a t
also involved forced displacements of t h e A r a b population. Jews' insensi-
tivity to t h e pain that t h e y caused a n d their s u b s e q u e n t denial of t h e fact
t h a t in creating Israel t h e y had simultaneously helped create a Palestinian
p e o p l e m o s t of w h o m were forced to live as refugees (their m a n y descen-
d e n t s today still live as exiles and d r e a m of "return" just as w e Jews did for
over 1800 years) was aided by t h e arrogance, stupidity, a n d anti-Semitism of
Palestinian leaders a n d their Arab allies in n e i g h b o r i n g states. These leaders
d r e a m e d of ridding t h e area of its Jews and, m u c h like t h e Herut "revision
ists" w h o eventually c a m e to r u n Israel in t h e past twenty years, consistently
resorted to violence a n d intimidation t o p u r s u e their maximalist fantasies,
rejecting t h e United N a t i o n s 1947 offer t h a t would have given Palestinians a
state far larger t h a n t h e o n e t h e y are n o w talking about.
By t h e time Palestinians had c o m e to their senses a n d acknowledged t h e
reality of Israel and t h e necessity of a c c o m m o d a t i n g to that reality if t h e y
were ever to find a way to establish even t h e m o s t minimal self-determina
tion in t h e land that had o n c e belonged to their parents a n d grandparents,
it was too late to u n d e r m i n e t h e powerful misperception of reality held by
m o s t Jews a n d Israelis that their state was likely to b e w i p e d o u t at any
74 QUARTERLY REVIEW
MICHAEL LERNER
m o m e n t if t h e y did n o t exercise t h e m o s t powerful vigilance. D r e n c h e d in

t h e m e m o r i e s of t h e Holocaust and in t h e internalized vision of themselves
as inevitably powerless, Jews were unable to recognize that t h e y h a d b e c o m e
t h e m o s t powerful state in t h e region and a m o n g t h e t o p 20 percent of
powerful countries in t h e world. A n d for over thirty years t h e y have used this
sense of i m m i n e n t potential d o o m to justify t h e continuation of t h e occupa
tion of t h e West Bank a n d Gaza.
T h e o c c u p a t i o n could only b e m a i n t a i n e d b y w h a t has b e c o m e a n
international s c a n d a l - t h e violation of basic h u m a n rights of t h e occupied;
t h e d o c u m e n t e d a n d w i d e s p r e a d use of torture; t h e systematic d e s t r u c t i o n
of Palestinian homes; t h e grabbing of Palestinian lands to allow e x p a n s i o n
of West Bank settlements t h a t h a d b e e n created for t h e sole p u r p o s e of
e n s u r i n g t h a t n o future a c c o m m o d a t i o n w i t h Palestinians could ever allow
for a viable Palestinian state in t h e West Bank (since, as m a n y settlers
argued, t h e land h a d b e e n given to t h e Jewish p e o p l e by G o d , t h u s
precluding any rights to Palestinians); a n d t h e transformation of Israeli poli
tics from a r o b u s t d e m o c r a c y into a system replete w i t h verbal violence
t h a t s o m e t i m e s spilled over into real violence (most notably, t h e assassina
tion of p r i m e minister Rabin b e c a u s e of his p u r s u i t of p e a c e a n d reconcilia
tion w i t h t h e Palestinian people).
T h e distortions in Israeli society required to e n a b l e t h e o c c u p a t i o n to
c o n t i n u e have b e e n yet a n o t h e r d i m e n s i o n of t h e problem. First, take t h e
pervasive racism towards Arabs, manifested in t h e willingness n o t only to
b l a m e all Palestinians for t h e terrorist actions of a small m i n o r i t y b u t also
to treat all Israeli citizens of Palestinian d e s c e n t as second-class citizens.
For example, East Jerusalem or Israeli-Palestinian t o w n s receive lesser
a m o u n t s of financial assistance t h a n Jewish towns. Second, observe t h e
refusal to allocate a d e q u a t e funds to rectify t h e social inequalities b e t w e e n
Ashkenazi a n d Sephardic/Mizrachi Jews. Third, n o t e t h e willingness of b o t h
Labor a n d Likud to m a k e electoral deals w i t h ultra-orthodox parties i n t e n t
o n using state power t o enforce religious control over Israelis' p e r s o n a l
lives a n d t o grab d i s p r o p o r t i o n a t e state r e v e n u e s in o r d e r t h a t t h e y could
c o u n t o n t h e s e religious parties to back w h a t e v e r their e n g a g e m e n t o r
d i s e n g a g e m e n t plans are in t h e West Bank.
Perhaps o n e of t h e greatest victims of all t h e s e distortions in Israel's
political life has b e e n Judaism itself. Judaism has always h a d w i t h i n it t w o
c o m p e t i n g strands, o n e t h a t affirmed t h e possibility of healing t h e world
SPRING 2005 75
a n d t r a n s c e n d i n g its violence a n d cruelty a n d t h e o t h e r t h a t saw "the

O t h e r " (be t h a t t h e original i n h a b i t a n t s of t h e land, w h o w e r e to b e subject
to genocidal extermination, or later G r e e k s , Romans, Christians, or n o w
Arabs) as i n h e r e n t l y evil, b e y o n d r e d e m p t i o n , a n d h e n c e deserving of
cruelty a n d violence. I call this latter s t r a n d "Settler Judaism," b e c a u s e it
reflects t h e ideology of settling t h e land t h a t reaches its fulfillment as m u c h
in t h e Book of J o s h u a (and in s o m e q u o t e s in Torah) as in t h e reckless acts
of Ariel Sharon a n d t h e c u r r e n t manifestations of t h e N a t i o n a l Religious
Party in Israel. This s t r a n d was actually a v e r y n e c e s s a r y p a r t of keeping
psychologically healthy in t h e long p e r i o d of Jewish history w h e n w e w e r e
t h e o p p r e s s e d a n d w e w e r e b e i n g psychologically brutalized by imperial
occupiers o r by o u r m o s t immoral "hosts" in E u r o p e a n societies. It was a n
i m p o r t a n t bulwark to a s e n s e of potential p o w e r a m o n g t h e m o s t power
less p e o p l e s of E u r o p e t h a t w e Jews could fantasize a b o u t a past in w h i c h
w e had b e e n strong e n o u g h to c o n q u e r t h e land (though historians have
d o u b t e d t h a t s u c h a c o n q u e s t ever occurred) a n d emotionally powerful
e n o u g h t o proclaim ourselves "chosen." This h a p p e n e d at a time w h e n , in
fact, t h e rest of t h e world was treating us as their p r i m a r y d e m e a n e d
"other" a n d their m a s s culture portrayed us as devils w i t h h o r n s a n d tails,
p e o p l e w h o loved m o n e y a n d sexual c o n q u e s t m o r e t h a n w e loved life
itself a n d w h o were d e s t i n e d for eternal d a m n a t i o n . In s u c h a context, t h e
fantasies of having p o w e r over o t h e r s was an e m p o w e r m e n t badly n e e d e d .
But today, w h e n Jews are t h e rulers over an occupied p e o p l e or living

in Western societies a n d s h a r i n g t h e u p p e r crust of i n c o m e a n d political
p o w e r w i t h o u r non-Jewish neighbors, t h e s u p r e m a c i s t ideas of Settler
J u d a i s m create a religious ideology t h a t c a n appeal only to t h o s e stuck in
t h e s e n s e t h a t we are eternally vulnerable. For a n e w generation of Jews,
bred in c i r c u m s t a n c e s of p o w e r a n d success, a J u d a i s m b a s e d o n fear a n d
d e m e a n i n g of o t h e r s a n d used as a justification for every n u a n c e of Israeli
power a n d o c c u p a t i o n b e c o m e s a J u d a i s m t h a t has v e r y little spiritual
appeal. Ironically, t h e n e e d to b e a h a n d m a i d e n to Israel distorts J u d a i s m
a n d causes a "crisis of continuity" as y o u n g e r Jews seek spiritual insight
outside their inherited tradition.
Yet J u d a i s m has a n o t h e r strand, w h a t I a n d o t h e r s call "Renewal
Judaism." This strand started w i t h t h e P r o p h e t s a n d has reasserted itself in
every major age of Jewish life. It insists t h a t t h e G o d of Torah is really t h e
Force of Healing a n d Transformation a n d t h a t o u r task is n o t to sanctify
76 QUARTERLY REVIEW
MICHAEL LERNER
existing p o w e r relations b u t to challenge t h e m in t h e n a m e of a vision of a

world of p e a c e and justice. Perhaps t h e greatest d a n g e r t h a t Israel p o s e s t o
t h e Jewish p e o p l e is t h e e x t e n t t o w h i c h it has h e l p e d Jews b e c o m e cynical
a b o u t their central task, namely, to proclaim to t h e world t h e possibility of
possibility, to affirm t h e G o d of t h e universe as t h e Force t h a t m a k e s
possible t h e breaking of t h e t e n d e n c y of p e o p l e to d o to o t h e r s t h e
violence a n d cruelty t h a t was d o n e to t h e m - t h e Force t h a t m a k e s possible
t h e t r a n s c e n d e n c e of "reality" as it is so t h a t a n e w world can b e shaped. If
Israel is ever to b e healed, it will only b e w h e n it is able to reject this slavish
s u b o r d i n a t i o n to political realism a n d o n c e again e m b r a c e t h e transforma
tive spiritual message of renewal.
To believe in t h e G o d of t h e universe as t h e Force of Healing a n d
Transformation is actually core to w h a t Judaism was traditionally. T h e
H e b r e w n a m e for God, YudHeyVavHey, woefully t u r n e d into a p r o n o u n c e
able b u t distorted "Jehovah" by t h e King J a m e s mistranslation of t h e
H e b r e w Bible, is formed from t h e root letters HVH, w h i c h is t h e H e b r e w of
t h e p r e s e n t tense of t h e w o r d "to be." T h e Yud in front of t h a t indicates
future tensethat is, G o d as t h e m o v e m e n t from t h a t w h i c h is t o t h a t
w h i c h can be, t h e transformation of t h e is into t h e ought.
Yet m o s t people are stuck in w h a t t h e Bible calls idolatrywhich in
today's world is best translated as "cynical realism." To b e a cynical realist is
to allow "that which is" to d e t e r m i n e your vision of "that w h i c h can be."
O n c e you u n d e r s t a n d this, you can see w h y I believe t h a t m o s t p e o p l e w h o
claim to b e religious, in t h e Jewish world a n d in almost every o t h e r religious
tradition, actually don't believe in G o d b u t instead are cynical realists. They
d o n o t believe that t h e world can be healed a n d transformed a n d that it c a n
b e based o n love, kindness, generosity, and o p e n h e a r t e d n e s s , b e c a u s e t h e y
d o n o t believe that t h e G o d of t h e universe really has any capacity to
enliven in h u m a n s that p a r t of us that aspires to a world of this sort.
This is t h e key to u n d e r s t a n d i n g w h a t n e e d s to b e d o n e to heal
2
Israel/Palestine. I a m a strong s u p p o r t e r of t h e G e n e v a Accord. But I also
believe t h a t n o political a g r e e m e n t will ever b e sufficient for healing this
struggle unless it is a c c o m p a n i e d by a powerful spiritual m o v e m e n t t h a t
focuses o n developing in b o t h p e o p l e s a spirit of r e p e n t a n c e a n d atone
m e n t b a s e d o n a d e e p recognition t h a t each side has b e e n cruel a n d
hateful toward t h e other. Each n e e d s to d o serious i n n e r w o r k to change
t h e ways t h a t t h e y have portrayed themselves as t h e "righteous victims"
SPRING 2005 77
a n d t h e o t h e r as t h e e m b o d i m e n t of evil. O n this foundation, a process of

"truth a n d reconciliation" will b e possible, a n d eventually a n e w a t t i t u d e of
openheartedness.
Because Israel has t h e greater power, I insist to m y o w n p e o p l e t h a t it
is w e w h o s h o u l d take t h e first s t e p s by unilaterally e n d i n g t h e o c c u p a t i o n
a n d by giving t h e West Bank s e t t l e m e n t s t o t h e Palestinian p e o p l e as a step
in t h e process of providing c o m p e n s a t i o n for t h e d e c a d e s of h o m e l e s s n e s s
a n d refugee status. But this will b e difficult in o u r p o s t - 9 / 1 1 world. It is
t o u g h e n o u g h t o convince A m e r i c a n s , w h e n fears of terrorism remain
politically salient, t h a t t h e best way t o fight terror in t h e world is to follow
T h e Tikkun C o m m u n i t y ' s plan for a Global Marshall Plan in which t h e U.S.
leads all t h e a d v a n c e d industrial societies in dedicating 5 p e r c e n t of their
a n n u a l G N P to e n d global poverty a n d provide a d e q u a t e educational a n d
healthcare facilities a n d programs. It is equally hard t o convince Israelis
facing daily t h r e a t s of t e r r o r to a p p r o a c h t h e Palestinians w i t h t h e spirit of
generosity t h a t is n e e d e d . Conversely, I believe t h a t t h e d y n a m i c s in Israel
would totally reverse w e r e t h e Palestinian p e o p l e to e m b r a c e t h e philos
o p h y of G a n d h i or M a r t i n L u t h e r King, Jr., a n d proclaim a principled, n o t
just a tactical, c o m m i t m e n t to nonviolence. Yet, given t h e reality of daily
o p p r e s s i o n from t h e occupation, it is hard to convince Palestinians t o
change their a p p r o a c h a n d d o w h a t n o n v i o l e n c e c a n accomplish, namely,
to convince t h e o p p r e s s o r t h a t t h e y are s e e n n o t as evil forces to b e
destroyed b u t as h u m a n beings to b e respected. This perception, o n c e
c o m m u n i c a t e d effectively as King did to w h i t e s in t h e U.S., lessens t h e fear
of t h e d o m i n a t o r s t h a t in letting g o of their d o m i n a t i o n t h e y risk their o w n
e x t e r m i n a t i o n at t h e h a n d s of t h e r i g h t e o u s indignation of t h o s e w h o m
t h e y had formerly o p p r e s s e d .
The central p r o b l e m underlying t h e frozenness of b o t h sidestheir

inability t o act in a spirit of generosity a n d o p e n h e a r t e d n e s s t h a t could
elicit t h e s a m e from t h e o t h e r sideis t h e depressive conviction t h a t t h e
o t h e r side will n e v e r c h a n g e a n d t h a t t h e m e s s a g e of cynical realism is t h e
ultimate truth, namely, t h a t n o t h i n g m u c h can c h a n g e a n d t h a t p e o p l e are
motivated m o r e by fear a n d self-interest t h a n by love a n d a desire to care
for o n e another. T h a t is w h y I believe t h a t t h e m o s t healing way o u t of this
impasse is for each side to o p e n itself u p to t h e spiritual reality of t h e
universe, b e c a u s e to t h e e x t e n t t h a t it could d o so it could let go of cynical
realism a n d realize t h a t t h e G o d of t h e universe m a k e s possible a real
78 QUARTERLY REVIEW
MICHAEL LERNER
transformation toward love a n d k i n d n e s s a n d generosity. A r m e d w i t h t h a t

belief, t h e y could m a k e t h e changes in t h e way t h e y treated t h e o t h e r side
t h a t w o u l d allow for a g e n u i n e a n d lasting peace.
In t h e m e a n t i m e , I believe t h a t o u r task in t h e U n i t e d States is t o
c h a n g e o u r o w n g o v e r n m e n t ' s slavish s u b o r d i n a t i o n to t h e pro-Sharon,
p r o - O c c u p a t i o n forces so t h a t it can play a m o r e positive role. T h e U n i t e d
States s h o u l d remain c o m m i t t e d to Israel's survival a n d flourishing
economically, politically, a n d militarily T h e best way to achieve t h a t e n d is
for t h e U.S. to lead a n international i n t e r v e n t i o n to separate t h e t w o sides
a n d i m p o s e a peace a g r e e m e n t along t h e lines of t h e G e n e v a Accord if t h e
t w o parties are unwilling t o c o m e to t h a t o n their o w n in t h e n e x t year. The
U.S. s h o u l d tell Israel t h a t it will i m p o s e t h e s a m e kind of e c o n o m i c boycott
o n Israel t h a t it has i m p o s e d o n C u b a until it i m p l e m e n t s fully t h e G e n e v a
Accord. If necessary, it s h o u l d b e r e a d y to mobilize a n international force
to separate and protect each p e o p l e from t h e o t h e r until b o t h sides u n d e r
s t a n d t h a t t h e world will n o t accept this killing a n y longer a n d will n o t
allow Israel to occupy t h e West Bank or Gaza.
I believe that t h e m e r e threat of that kind of i n t e r v e n t i o n will b e suffi
cient, b u t only if it is a c c o m p a n i e d by t w o o t h e r elements: (1) a n offer of a
mutual-defense pact w i t h t h e U.S., should Israel c o m p l y in a spirit of
generosity a n d o p e n h e a r t e d n e s s to t h e Palestinian people; (2) a declaration
of s u p p o r t for Israel to r e m a i n a Jewish state w i t h a majority of Jews a n d a
c o m m i t m e n t to Jewish culture until at least a h u n d r e d years after t h e time
w h e n anti-Semitism has d i s a p p e a r e d from t h e face of t h e earth, at w h i c h
p o i n t t h e affirmative-action n a t u r e of Israel will n o longer b e n e c e s s a r y and
Israel should t h e n b e c o m e a n o r m a l society in w h i c h Jews have n o special
status. W i t h o u t these t w o elements, a n y a t t e m p t to p r e s s u r e Israel will have
n o impact except to give m o r e p o w e r to t h e m o s t fearful e l e m e n t s in
Jewish consciousness. For t h a t reason, it is a terrible error a n d a deal-
breaker for t h e Palestinian p e o p l e to ask Israel to accept a "right of r e t u r n "
t h a t would, if i m p l e m e n t e d , eliminate t h e Jewish character of t h e state a n d
p u t Jews back into t h e position t h e y have b e e n for t h e past t w o - t h o u s a n d
years, namely, at t h e m e r c y of non-Jews. This situation has w o r k e d o u t so
disastrously for Jews t h a t m a n y would prefer to b r i n g t h e rest of t h e world
d o w n into nuclear war t h a n to g o t h r o u g h t h a t o t h e r e x p e r i e n c e again.
A n d here we c o m e to t h e c r u x of t h e psychology of t h e issue: Jews are
fearful a n d have r e a s o n to be. T h e legacy of anti-Semitism has n o t b e e n
SPRING 2005 79
A JEWISH RENEWAL U N D E R S T A N D I N G O F THE STATE O F ISRAEL
eliminated a n d still plays a role in t h e way t h a t Israel is critiqued in t h e U N

a n d in progressive circles. I have b e e n unequivocal in m y c o n d e m n a t i o n of
Israeli h u m a n - r i g h t s violations, b u t I a m also unequivocal in m y c o n d e m n a
tion of acts of t e r r o r against Israeli civilians. I d o n o t believe that a n y t h i n g
b u t a "progressive m i d d l e p a t h " t h a t is b o t h pro-Israel a n d pro-Palestine can
work. T h a t m i d d l e p a t h m u s t s h o w b o t h p e o p l e s t h a t t h e rest of t h e world
truly u n d e r s t a n d s their history a n d their fears a n d s p e a k s to t h e m w i t h
g e n u i n e compassion.
This has n o t b e e n t h e case. Israel's sins deserve c o n d e m n a t i o n , b u t n o t
a p a r t from c o n d e m n a t i o n of far w o r s e h u m a n - r i g h t s abusers. I p r o p o s e
using e c o n o m i c p o w e r to p u s h Israel into a settlement; b u t I favor t h o s e
s a m e policies in reference to o u r t r e a t m e n t of t h e even w o r s e h u m a n - r i g h t s
violators, including China, Russia, Iran, Saudi Arabia, Syria, Egypt, Pakistan,
a n d t h e U.S. itself. W h e n t h e progressive m o v e m e n t singles o u t Israel's sins
for special a t t e n t i o n while t h e world w a t c h e s passively as far m o r e p e o p l e
are killed in R w a n d a a n d t h e n in Darf ur t h a n w e r e ever killed in t h e Israeli-
Palestinian struggle, this selective p r o s e c u t i o n r e m i n d s Jews of t h e long
history of Jew-hating, w h o s e legacy r e m a i n s strong.
This is a t r u t h t h a t m a n y have n o t fully u n d e r s t o o d : Even correct criti
cisms c a n s o m e t i m e s b e racist. S u p p o s e in a t t e n d i n g a m e e t i n g of a neigh
b o r h o o d association m y s o n is singled o u t by a n e i g h b o r for criticism for
m a k i n g t o o m u c h noise. O t h e r n e i g h b o r s p o i n t o u t t h a t t h e r e is a w h o l e
g a n g of teenagers m a k i n g excessive n o i s e a n d m y s o n is just o n e , a n d n o t
e v e n t h e w o r s t o n e . This m e a n s t h a t t h e n e i g h b o r w h o focused o n m y child
might have just g o t t e n t h e s c e n e w r o n g . But if at future m e e t i n g s t h a t
n e i g h b o r k e e p s o n raising t h e criticism a b o u t m y s o n a n d fails to m e n t i o n
t h e others, t h e n t h e p r o b l e m is n o t just m y s o n b u t t h e irrational h a t r e d of
this neighbor, e v e n t h o u g h his criticisms are also correct. Singling o u t
Israel in this way is anti-Semitism; a n d as long as t h a t h a p p e n s , Jews will
n o t b e in a space to listen to t h e c o n t e n t of t h e criticisms.
T h e solution is to change A m e r i c a n policy toward b o t h Israel a n d t h e
rest of t h e world, so t h a t it is consistently a s u p p o r t e r of h u m a n rights a n d
willing t o b a c k t h a t u p w i t h its full e c o n o m i c a n d political power. Moreover,
it should work in concert with all t h e o t h e r nations of t h e world to i m p o s e a
m o r e just reality, n o t only in Israel b u t also in Darfur, Chechnya, Tibet,
Kashmir, a n d a host of o t h e r situations. In t h a t context, using A m e r i c a n
power t o change Israeli policy m a k e s a great deal of sense.
80 QUARTERLY REVIEW
MICHAEL LERNER
Yet m o s t Americans are reluctant to think in t h e s e kinds of global trans

formative terms. There is g o o d r e a s o n t o w a n t t o restrain A m e r i c a w h e n it
acts by itselfthe Iraq war serves as a c u r r e n t example. But America
working in concert w i t h t h e rest of t h e world a n d acting in a spirit of
generosity that would be manifest w h e n it first b e g a n to i m p l e m e n t t h e
Global Marshall Plan I m e n t i o n e d earlier would b e a very different force
for p e a c e a n d social justice t h a n it is today.
H o w d o we get there? By taking o u r belief in G o d seriously e n o u g h that
we b e c o m e active advocates for a n e w "bottom line" in o u r dealings with the
world and w i t h our o w n internal life in the U.S. Let this c o u n t r y b e c o m e t h e
world's leading force for redistributing wealth so that we can eliminate global
poverty, homelessness, hunger, and inadequate healthcare a n d education.
Let the U.S. b e c o m e the leading force for rectifying 150 years of global insen-
sitivity to t h e environment, rather t h a n as it is nowthe leading force for
blocking global ecological sanity. A n d let t h e U.S. i m p l e m e n t a n e w b o t t o m
line of love and caring, so that institutions will b e judged efficient, rational,
and productive to t h e extent that t h e y maximize n o t only m o n e y a n d power
but also love and caring a n d ethical a n d ecological sensitivity a n d e n h a n c e
our capacities to r e s p o n d to t h e universe with awe a n d wonder.
This is a n impossible task only in a world w h e r e w e have a c c e p t e d
cynical realism as o u r guide. But a world in w h i c h w e let G o d b e o u r guide
would provide for a f u n d a m e n t a l transformation in A m e r i c a so t h a t it
could have t h e moral legitimacy to lead a coalition of forces t h a t w o u l d
lovingly a n d powerfully i n t e r v e n e in all places w h e r e p e o p l e are currently
oppressed.
It is for this r e a s o n t h a t I have joined w i t h S u s a n n a h H e s c h e l (chair of
Jewish studies at D a r t m o u t h College a n d d a u g h t e r of t h e famous Jewish
theologian A b r a h a m J o s h u a Heschel) a n d w i t h C o r n e l West (professor of
t h e o l o g y at Princeton University) to create a n e w i n t e r n a t i o n a l interfaith
organization of t h e spirit called T h e Tikkun C o m m u n i t y (from t h e H e b r e w
w o r d tikkun, m e a n i n g "healing and transformation"), We are calling for
t h e s e kinds of changes in t h e U.S. a n d in its policies toward Israel, just as
w e are calling for Israel a n d Palestine to i m p l e m e n t t h e G e n e v a Accord a n d
develop a n e w a p p r o a c h of generosity a n d r e p e n t a n c e .
If t h e r e is o n e t h i n g I have l e a r n e d from history it is this: T h e p a t h of
t h e realists leads to m o r e violence a n d hatred, n o t t o p e a c e a n d generosity.
It is time n o w for a n e w voice of spiritual activism t o b e formed in this
SPRING 2005 81
c o u n t r y t h a t is a voice of love a n d kindness. I ask y o u t o h e l p m e in this

effort b y recruiting U n i t e d M e t h o d i s t s a n d o t h e r Christian friends t o join
w i t h us w h e n we go t o C o n g r e s s e a c h year t o u r g e t h e g o v e r n m e n t t o
s u p p o r t strategies like t h e G e n e v a Accord a n d o t h e r plans t h a t reflect a
progressive middle p a t h to peace. A joint Jewish-Christian-Islamic effort is
n e e d e d , a n d t h a t is w h a t we are building in T h e Tikkun C o m m u n i t y , So
please join o u r interfaith organization, T h e Tikkun C o m m u n i t y . Size
matters. If y o u a n d y o u r friends join, y o u will b e m a k i n g a serious contribu
tion to getting this middle-path perspective t a k e n m o r e seriously in
A m e r i c a n life today. Together w e c a n b r i n g m o r e of G o d ' s energy into
s h a p i n g t h e destiny of o u r world.
Rabbi Michael Lerner is editor of Tikkun and author of nine books, including
Jewish Renewal: A Path to Healing a n d Transformation (HarperCollins,
1995). The rabbi of Beyt T i k k u n synagogue in San Francisco, he encourages
people who agree with his perspective to join The Tikkun Community at
h t t p : / / w w w . T i k k u n . o r g ; email: RabbiLerner@tikkun.org.
Endnotes
1. Michael Lerner, Healing Israel/Palestine: A Path to Peace and Reconciliation
(North Atlantic Books, 2003).
2. See my response to critics of the Accord in my book The Geneva Accord and
Other Strategies for Middle East Peace (North Atlantic Books, 2004).
82 QUARTERLY REVIEW
Is The United Methodist Church a Global Church Yet?
DAVID J. L A W S O N PATRICK STREIFF
T h e p r o p o s e d title for this article

m a y b e seen as a q u e s t i o n or as
an invitation. Cynics will suggest
H as The United Methodist
Church ever b e e n a global
church? Will it ever b e one? In the
t h a t t h e q u e s t i o n implies t h a t s u m m e r 2004 issue of Quarterly
c u r r e n t conversation in T h e U n i t e d Review, I s u m m a r i z e d s o m e of
Methodist Church about being a m y research a b o u t t h e past. 1
global c h u r c h claims t o o m u c h a n d Surprisingly The United Methodist

is inaccurate. O t h e r s will hear in t h e Church (or its predecessors, particu
title t h e a s s u m p t i o n t h a t s o m e t h i n g larly the Methodist Episcopal
is in processthat a long-term Church) was m o r e global in its
c h a n g e is taking place a n d t h a t w e missionary outreach a h u n d r e d years
are m o v i n g toward i n c a r n a t i n g in ago t h a n for m o s t of t h e twentieth
o u r church's life t h e g e n u i n e n a t u r e century. Only in very recent years
of T h e U n i t e d M e t h o d i s t C h u r c h as have central conferences outside t h e
a global d e n o m i n a t i o n . United States again risen in impor
It is c o m m o n for ideological tance equal to or exceeding t h e level
perspective, political bias, or desire t h e y enjoyed in t h e 1920s. The ques
for political advantage to frame tion a b o u t t h e global nature of t h e
United Methodists' r e s p o n s e to t h e d e n o m i n a t i o n has also received n e w
issue. As w i t h m o s t i m p o r t a n t ques attention in Bruce W. Robbins's
2
tions in o u r church, p e r s o n s view recent b o o k A World Parish?

t h e actuality of our church's life W h y call T h e United M e t h o d i s t
t h r o u g h a lens that allows t h e m to C h u r c h a "global" church? A n d w h a t
see answers favorable to their n e e d s . is m e a n t by global! Globalization
A way o u t of t h e c o n s t a n t has b e c o m e a w a t c h w o r d for liberal
struggles a r o u n d this q u e s t i o n e c o n o m i s t s a n d an invective for
requires a different a p p r o a c h . It is social-justice advocates. T h e t e r m
for t h a t r e a s o n that I r e c o m m e n d global is u s e d in m a n y ways b u t is
continued on page 84 continued on page 86
QUARTERLY REVIEW 83
THE U N I T E D METHODIST C H U R C H AS A GLOBAL CHURCH

a different approach. To start with, let us u n d e r t a k e an exhaustive inventory
of t h e actual location of United M e t h o d i s t congregations a n d annual confer
ences. T h e question of "location" will force t h e conversation to b e based in
reality. T h e United M e t h o d i s t p e n c h a n t for record-keeping should m a k e such
a n inventory relatively easy to assemble. By including t h e location of congre
gations that are in full connection with The United M e t h o d i s t Church a n d
firmly a part of an a n n u a l conference, w e are able accurately to list t h e
variety of nations w h e r e United M e t h o d i s t p e o p l e worship and witness.
O u r inventory will take o n special m e a n i n g w h e n we r e m e m b e r t h a t
n o t long a g o o u r C o n s t i t u t i o n w a s a m e n d e d so t h a t e a c h a n n u a l confer
e n c e is e q u a l in status, standing, a n d value, regardless of its geographical
location, cultural e n v i r o n m e n t , o r e c o n o m i c strength. Because of t h e
n a t u r e of o u r polity, t h e congregations in all of t h e s e a n n u a l conferences
s h a r e in this constitutional equality. All are of equal value in fulfilling G o d ' s
mission t o t h e world t h r o u g h t h e church.
This factual inventory will d e m o n s t r a t e that, following t h e reception of
T h e Methodist C h u r c h of Cote d'lvoire into m e m b e r s h i p at t h e 2004
General Conference, there are 120 a n n u a l conferences located in 39 nations.
According to m o r e recent information, these a n n u a l conferences have a total
of 43,048 local congregations. This last figure is quite fluid because of t h e
constant establishment of n e w congregations in m a n y p a r t s of t h e world. A s
an example, East a n d S o u t h e r n Africa are growing in m e m b e r s h i p at approx
imately 30 percent per year. The Philippines is experiencing similar growth.
In t h e United States, while m e m b e r s h i p gain is n o t impressive, there is a n
emphasis o n new-church starts t h a t will cause o u r c o u n t to fluctuate.
D o t h e s e n u m b e r s n o t m a k e it o b v i o u s t h a t T h e U n i t e d M e t h o d i s t
C h u r c h is global in character? But t h e r e is a p r o b l e m w i t h t h e word global.
T h e c u r r e n t d e b a t e over t h e positive a n d negative delimitation a n d i m p a c t
of globalization can distract us from o u r q u e s t for a n a p p r o p r i a t e descrip
tive term. T h e t e r m international is n o t a n y better, for it i n t r o d u c e s i n t o t h e
definition of o u r c h u r c h t h e idea of t h e "nation state" (a social invention
barely m o r e t h a n 2 0 0 years old).
W h e n w e e x a m i n e t h e n a t u r e of o u r c h u r c h m e m b e r s h i p , we are again
compelled to a d m i t to t h e p l a n e t a r y n a t u r e of o u r church. T h e language
a b o u t c h u r c h m e m b e r s h i p has c h a n g e d t h r o u g h several G e n e r a l
Conferences b u t t h e m e a n i n g has r e m a i n e d constant. W h e n a p e r s o n
84 QUARTERLY REVIEW
D A V I D J. L A W S O N
u n i t e s in m e m b e r s h i p with o n e of o u r congregations, h e or she immedi

ately b e c o m e s a m e m b e r of every o t h e r congregation in t h e c o n n e c t i o n .
W h e n a United M e t h o d i s t relocates, h e or s h e d o e s n o t join t h e n e w
congregation. Rather, t h e record of his or h e r m e m b e r s h i p is transferred
as a s y m b o l of his or h e r n e w setting for ministry.
In this article, focus is o n t h e "essence" of T h e U n i t e d M e t h o d i s t
C h u r c h . There are structural a n d financial issues to b e resolved. However,
if t h e s e issues are allowed to i n t r u d e themselves into t h e basic discussion,
t h e n in typical U n i t e d M e t h o d i s t fashion we will have m a d e it impossible
to answer t h e basic question. We discipline ourselves to identify o u r factual
existence. Institutional questions, as complex as t h e y are, will b e resolved
t h r o u g h t h e w i s d o m a n d organizational skill a m o n g o u r m e m b e r s .
Two remaining observations: (1) We m u s t confess t h e sins of o u r past
and p r e s e n t colonial mentality. M a n y d e n o m i n a t i o n s c o n t i n u e to define
t h e m s e l v e s based o n their national origin. That is o n e way to define t h e
church. It is not t h e U n i t e d M e t h o d i s t way. We m u s t constantly r e m i n d
ourselves that t h e United M e t h o d i s t C o n s t i t u t i o n s t a n d s at t h e center of
o u r life a n d will n o t allow us to t h i n k of ourselves as t h e "United M e t h o d i s t
C h u r c h of t h e United States" or of any o t h e r nation. (2) U n i t e d M e t h o d i s t s
in t h e United States n e e d to free themselves from t h e belief t h a t being t h e
largest (that is, having t h e m o s t money) gives t h e m t h e right to control t h e
church. I have heard s t a t e m e n t s like these in G e n e r a l Conference commit
tees by delegates from t h e U n i t e d States. It is n o t a position t h a t c a n b e
defended in Scripture. We n e e d to n a m e it for w h a t it isthe sin of arro
gance. It o u g h t to b e an e m b a r r a s s m e n t of t h e highest order.
Conducting a careful inventory, such as I have r e c o m m e n d e d above, and
examining our Constitution will p r o d u c e an u n d e r s t a n d i n g of t h e essential
nature of our church and o u r mission in t h e world. This will help United
Methodists to r e m e m b e r that "mission" is central to o u r life. All o t h e r ques
tions, as important as they m a y be, will find their answers in d u e time.
Are w e a global church? Yes, of course! Are we growing into all t h a t
this implies? We are and w e will!
David J, Lawson is a retired bishop in The United Methodist Church. He resides in

Franklin, Indiana.
SPRING 2005 85
THE UNITED METHODIST CHURCH AS A GLOBAL CHURCH

o p e n to m i s u n d e r s t a n d i n g . For m y part. I prefer t h e specifically M e t h o d i s t
t e r m worldwide connection.
If o u r c h u r c h takes seriously t h e mission s t a t e m e n t in its Discipline, it
is called to b e a w o r l d w i d e c o n n e c t i o n . T h e mission to m a k e disciples for
Jesus C h r i s t e n d s at n o national b o r d e r a n d b r i n g s believers together
b e y o n d any differences of nationality, race, gender, or o t h e r distinctions.
F o r m i n g a worldwide c o n n e c t i o n is just a n o t h e r implication of inclusivity.
It is t h e footprint of inclusivity in t h e larger ecclesial structures.
Ever again, p e o p l e engaged in t h e mission to m a k e disciples for Jesus
Christ have p r e s e n t e d t h e a i m of building u p a u t o n o m o u s churches in
o t h e r lands. T h e aim is laudable. M u c h t o o often in t h e past, missionary
efforts have resulted in d e p e n d e n c i e s . T h e cry for a u t o n o m y in m a n y p a r t s
of t h e world has b e e n a reaction t o t h e suffering from r e m a i n i n g u n d e r t h e
authority of foreign powers. But n e i t h e r d e p e n d e n c y n o r a u t o n o m y (or
"self-headedness," to u s e Robbins's phrase) is a biblically r o o t e d c o n c e p t
for t h e b o d y of Christ. T h e Scriptures talk of m e m b e r s in o n e body, linked
to o n e another, w h e r e all suffer if o n e suffers a n d all rejoice if o n e rejoices.
M e m b e r s in o n e b o d y live in an interrelatedness a n d i n t e r d e p e n d e n c e t h a t
require c o n s t a n t c o n n e c t i o n .
The t e n s i o n b e t w e e n d e p e n d e n c y a n d a u t o n o m y has n o t yet b e e n
overcome in favor of a p a r t n e r s h i p in a worldwide M e t h o d i s t n e t w o r k i n g
structure. E c o n o m i c disparities create d e p e n d e n c i e s ever again. For
example, d o n o r s , w i t h best intentions, t h i n k t h e y k n o w w h a t is g o o d for
recipients a n d w a n t to d e t e r m i n e t h e project o n w h i c h t h e y s p e n d their
dollars. Even if t h e recipients have m o r e u r g e n t n e e d s elsewhere, t h e y
have to settle for t h e s u p p o r t for t h e d o n o r ' s c h o s e n project. (I k n o w of
n u m e r o u s such e x a m p l e s in p o s t - c o m m u n i s t Europe.) T h e United
M e t h o d i s t C h u r c h still has t o learn p a t t e r n s of stewardship t h a t r e d u c e
d e p e n d e n c i e s a n d s t r e n g t h e n t h e responsibilities of decision making
a m o n g recipients. Such n e w p a t t e r n s create p a r t n e r s h i p s instead of rela
tionships of d o n o r s a n d receivers.
W h a t is t r u e of e c o n o m i c disparity is t r u e also of disparities in admin
istrative leadership. People in highly d e v e l o p e d countries have educational
privileges a n d practical m e a n s t h a t give t h e m advantages t o fill leadership
positions as missionaries, o r "experts." This is a n o t h e r factor t h a t creates
a n d often m a i n t a i n s d e p e n d e n c i e s a n d causes a cry for autonomy. O u r
86 QUARTERLY REVIEW
PATRICK STREIFF
c h u r c h has t o learn leadership p a t t e r n s that s t r e n g t h e n i n d i g e n o u s leaders

in t h e mission of t h e church.
While t h e church's w o r l d w i d e c o n n e c t e d n e s s still p e r p e t u a t e s d e p e n
dencies in places, we have m a d e progress towards worldwide inclusiveness.
In t h e past two decades, delegates from a n n u a l conferences o u t s i d e t h e
U n i t e d States have b e c o m e involved in general councils, boards, a n d
c o m m i s s i o n s in n e w ways. Central conference r e p r e s e n t a t i o n at t h e 2004
G e n e r a l Conference rose to 10 percent. But let m e a d d a n o b s e r v a t i o n from
a E u r o p e a n point of view.
Europe was the center of colonial powers for centuries. Decolonization
after World War II has radically changed power structures. Within t h e
Christian churches in Europe, mission boards have b e e n a m o n g t h e first enti
ties to p r o m o t e n e w models of partnership with t h e former mission fields
overseas. The mission boards and agencies for development in t h e E u r o p e a n
churches, a m o n g t h e m the mission boards of The United Methodist C h u r c h
in Europe, have acquired expertise in empowering churches in developing
countries today. By comparison, t h e United States had n o colonies and expe
rienced n o decolonization after t h e war. However, it has b e c o m e t h e lone
super-power; and, like all superpowers, it tends to d o m i n a t e and pretends to
k n o w w h a t is best for others. American Christians can easily fall prey to this
tendency, unless they experience a spiritual renewal that sets t h e m free to
respect, honor, and p r o m o t e indigenous forms of Christian witness. United
Methodists have m a d e progress in valuing t h e gifts a n d graces of Methodists
in other countries and building u p a network of personal relationships and
structural connectivity; but the task is not yet fulfilled.
O u r church's c u r r e n t s t r u c t u r e still reflects a time w h e n T h e United
M e t h o d i s t C h u r c h was essentially a U.S.-based church. G e n e r a l Conference
a n d general agencies play an essential role for t h e U.S. church b u t a n ancil
lary role for United M e t h o d i s t s o u t s i d e its borders. Finances reflect t h a t
reality. Since The U n i t e d M e t h o d i s t C h u r c h o u t s i d e t h e U.S. has g r o w n in
m e m b e r s h i p to almost 20 p e r c e n t a n d will c o n t i n u e to grow, incongruities
have given rise to searching questions. For example, is it a p p r o p r i a t e for
delegates outside t h e U.S. to m a k e decisions at G e n e r a l Conference o r in
t h e Judicial Council t h a t are b i n d i n g for U.S. c h u r c h e s b u t able to b e
a d a p t e d by central conferences (for certain p a r t s of t h e Book of Discipline)!
C a n t h e U.S. church c o n t i n u e to finance t h e growing non-U.S. p a r t of t h e
church's budget? Should all worldwide aspects of t h e church's w o r k b e
SPRING 2005 87
THE U N I T E D METHODIST C H U R C H AS A GLOBAL C H U R C H
centralized in t h e general agencies? A r e t h e r e m o r e time- a n d cost-effective

ways to be as global as n e e d be b u t also as local/regional as possible? Is it
a p p r o p r i a t e to fund central conference r e p r e s e n t a t i o n o n general agency
boards b u t n o t t h e p r o g r a m s t h e y n e e d in t h e i r churches?
The pressure for structural changes will increase. A s before, s o m e people
are looking for t h e easy way o u t u n d e r t h e b a n n e r of "autonomy" C u t t h e
connectional link b e t w e e n t h e United M e t h o d i s t church in t h e United States
a n d that of t h e rest of t h e world, t h e y say. This way t h e U.S. part could keep
its current general church structure intact. However, this proposal c o m e s at a
high price: division a n d retreat to national entities. Indeed, it would result in
a form of Congregationalism lived o n a n national scale! For m y part, I o p t for
a Methodist way that maintains o u r connectional b o n d s and develops a
structure that reflects a truly worldwide connectional church. In t h e
1996-2000 q u a d r e n n i u m , t h e "Connectional Process Team" did a good
analysis of t h e p r o b l e m s even if t h e solution it p r o p o s e d was inadequate.
T h e United Methodist C h u r c h has to c o n t i n u e its search for solutions t h a t
take us forward a n d help us m o d e l a truly worldwide connectional church.
T h e 2004 General Conference charged t h e C o m m i s s i o n o n t h e General
Conference "to bring to t h e 2008 General Conference in Fort Worth, Texas,
r e c o m m e n d a t i o n s regarding t h e format a n d structure of future General
Conferences." I pray t h a t t h e Commission's work will help us find ways to
live truly as a worldwide connectional church.
Patrick Streiff is a clergy person in the Switzerland/France Annual Conference of

The United Methodist Church,
Endnotes
1. Patrick Ph. Streiff, "The Global N a t u r e of The United Methodist Church:
What Future for the Branch outside the United States?" Quarterly Review 2 4 / 2
(Summer 2004): 181-93.
2. Bruce W. R o b b i n s , A World Parish? Hopes and Challenges of The United
Methodist Church in a Global Setting (Nashville: Abingdon, 2004).
88 QUARTERLY REVIEW
A Word on The Word
Lectionary Study
JOHN C. HOLBERT
May 22,2005First Sunday after Pentecost

G e n . 1:1-2:4% Ps. 8; 2 Cor. 13:11-13; Matt 28:16-20
T h e a u t h o r of Psalm 8 provides us o n e of t h e earliest c o m m e n t a r i e s w e have
o n t h e o p e n i n g chapter of t h e b o o k of Genesis. Rightly, t h e psalmist focuses
attention o n the impact a n d t h e results of believing in this creator God.
"You have established y o u r glory over against t h e skies (heavens)" (Ps.
1
8:1b). Genesis 1 begins with t h e majestic phrase, "In t h e beginning G o d
created t h e sky (heavens) and t h e earth." The psalmist makes plain that God's
"name" and God's "glory," two consistent designations of t h e very b e i n g of
this G o d in t h e H e b r e w Bible, are established "over against" (a better reading
of t h e H e b r e w t h a n t h e familiar "above") t h e heavens and "in all" t h e earth.
The psalmist reminds us that G o d ' s created sky a n d e a r t h are n o t to b e
confused for their maker. This G o d is b o t h in and over against all that G o d
has m a d e . To forget that claim is to move toward idolatry, exchanging t h e
glory of G o d for images, as Paul was m u c h later to w a r n (Rom. 1:23).
Still, a n upward glance at t h a t sky, at t h e m o o n a n d t h e stars (vs. 3),
leads t h e psalmist n o t to airy c o n t e m p l a t i o n of t h e vastness of space b u t to
a d e e p reflection o n t h e s e e m i n g triviality of h u m a n i t y (vs. 4)! In t h e
context of countless stars (Gen. 1:15), o b s e r v e d for c e n t u r i e s as w h e e l i n g
p o i n t s of light far above o u r heads, a n d t h e silvery m o o n (Gen. 1:16), silent
a n d cold and huge, yet m o n t h l y g r o w i n g a n d dying in mystery, w h a t
possible value could w e a k a n d frail h u m a n beings have over against t h o s e
e t e r n a l lights dotting t h e vast vault of t h e sky? Yet, wondrously, G o d h a s
m a d e t h e m (us) "little less t h a n elohim (gods, God), c r o w n i n g t h e m w i t h
glory a n d h o n o r " (Ps. 8:5). H e r e t h e psalmist p o i n t s t o G e n . 1:26-28 a n d t h e
creation of h u m a n i t y as only o n e of t h e significant events of t h e sixth day
of G o d ' s work.
QUARTERLY REVIEW 89
LECTIONARY STUDY
But n o t e t h a t t h e psalmist gives us a powerful w a r n i n g here, r e m i n d i n g

us of s o m e t h i n g we often forget w h e n we read t h e G e n e s i s a c c o u n t of
h u m a n creation. Too often, G e n . 1:26-28 h a s b e e n u s e d as a club t h a t
h u m a n s have wielded over their fellow creatures from G o d ' s hands, e m p h a
sizing o u r " d o m i n i o n over" a n d o u r "subduing of." Too often, we forget w e
are "trivial" in t h e context of o u r creation. Too often, w e n e e d to b e
r e m i n d e d , as was t h e a n g r y Job, t h a t w e d o n o t sit in t h e c e n t e r of G o d ' s
creation. Like Job, w e n e e d further c o n t e m p l a t i o n of m o u n t a i n goats a n d
ravens a n d lions a n d ostriches in o r d e r to r e m e m b e r t h a t they, like us, are
beloved of a n d cared for by G o d . Their value is n o t confined to w h a t t h e y
c a n d o for us; t h e y are intrinsically valuable to a G o d w h o m a d e t h e m all.
In fact, as G o d m a k e s so clear t o Job, G o d is forever caring for them; while
J o b s e e m s t o believe t h a t all G o d really cares a b o u t is his claim for strict
h u m a n justice, m e t e d o u t mechanically by a n all-too-predictable deity. Job's
worldview has b e c o m e far t o o small, as, t o o often, has o u r s (see Job 3 8 - 3 9 ) .
The psalmist c o n c l u d e s t h e r e a d i n g of G e n e s i s 1 w i t h t h e familiar
claim t h a t "you have caused t h e m to rule over t h e w o r k s of y o u r h a n d s ; all
things are u n d e r their feet" (vs. 6). H e r e again, traditional readings of this
psalm a n d of G e n . 1:28 have led t o n o e n d of h u m a n theological a n d
ecological mischief. If w e h u m a n s have "dominion" a n d are rulers over
w h a t e v e r G o d has m a d e , t h e n o u r k i n g l y / q u e e n l y p o w e r s e e m s to have n o
limits. T h e world is o u r oyster, a n d we are free to exploit as w e will. This
c a n hardly s t a n d as a way to see o u r o n g o i n g relationship w i t h t h e e a r t h
as created a n d loved by G o d .
Again, t h e psalmist, in that crucial fifth verse of t h e psalm, tells us to
c o n t i n u e to ask t h e central q u e s t i o n of h u m a n existence: "What are h u m a n
beings t h a t you r e m e m b e r t h e m , mortals t h a t y o u visit (care for) them?"
W h e n e v e r o u r overweening pride a n d arrogance t h r e a t e n to swallow o u r
t r u e selves, t h e p o e t of Psalm 8 rises u p w i t h t h a t question: just w h o exactly
d o you think y o u are in G o d ' s e n o r m o u s creation? H o l d to t h e paradox of
triviality a n d godliness, for b o t h define w h a t it m e a n s to b e h u m a n .
There is another, rather less-noted, place in t h e Genesis account that
affirms this paradoxical view of h u m a n nature. The plural p r o n o u n s of 1:26
have brought o n an ocean of ink. As G o d speaks in t h e plural imperative
three times, c o m m e n t a t o r s have speculated a b o u t ancient polytheistic
contexts for t h e speech, or a kind of divine majestic plural (rather like t h e
kings and q u e e n s of later times), or even t h e first biblical reference to t h e
90 QUARTERLY REVIEW
JOHN C. HOLBERT
Holy Trinity of later Christianity. Let m e suggest a rather o d d e r interpretation.

At t h e b e g i n n i n g of t h e sixth day's work of creation, G o d set a b o u t
m a k i n g all of t h e earth's wild a n d d o m e s t i c a t e d animals; for surely t h a t is
t h e simple division of t h e animal k i n g d o m envisioned by t h e ancients;
s o m e are d o m e s t i c a t e d (cattle, horses, camels, donkeys) a n d s o m e are wild
(lions, tigers, and bears). Since t h e s e animals are t h e creatures just m a d e by
G o d , w h e n G o d decides to m a k e t h e h u m a n beings in "our image, after o u r
likeness," G o d m a y be said to b e speaking to and of the animals. H e n c e , in
t h e story before us, G o d d e t e r m i n e s t o m a k e t h e h u m a n creatures as m u c h
like t h e animals as like G o d . In all of us h u m a n s , then, t h e r e is a little bit of
G o d a n d a little bit of beast!
So, like t h e w a r n i n g of Psalm 8 a b o u t natural h u m a n insignificance, so
h e r e in G e n e s i s we are w a r n e d t h a t we are as m u c h beast as God, I find
such w a r n i n g s highly salutary in a time of potential ecological disaster.
W h e n , in 1967, t h e historian of science, L y n n White, Jr., laid t h e degrada
tion of o u r e n v i r o n m e n t at t h e feet of biblical Christianity, h e created a
2
h e a t e d discussion t h a t is still h o t nearly forty years later. A s e a s y as it may
b e t o s h o o t holes in his a r g u m e n t (as b e e n d o n e m a n y times since 1967),
t h e fact remains t h a t we n e e d a n e w way t o envision ourselves in G o d ' s
world t h a n a traditional r e a d i n g of G e n e s i s has afforded us.
I suggest that, w h e n read in t h e ways I have d e m o n s t r a t e d , G e n e s i s 1
and Psalm 8 offer an a p p r o p r i a t e paradoxical u n d e r s t a n d i n g of t h e n a t u r e
of h u m a n i t y that c a n lead to an u n d e r s t a n d i n g of t h e h u m a n - G o d - e a r t h
relationship that is life-giving, earth-sustaining, a n d God-centered. We
h u m a n s n e e d a n e w way to envision all this; a n d that n e w vision, I suggest,
is found in t h e a n c i e n t texts, after all. In this n e w vision, G o d is at t h e
c e n t e r of all G o d has m a d e , a n d we h u m a n s are d e c e n t e r e d . To b e sure, we
are a valued part of t h a t creation, b u t only a partand a beastly a n d godly
p a r t at that.
May 29, 2005Second Sunday after Pentecost

G e n . 6:11-22; 7:24; 8:14-19; Ps, 46; Rom. 1:16-1% 3:22b-28; Matt 7:21-29
T h e Lectionary selections in t h e story of N o a h are v e r y u n f o r t u n a t e . It has
long b e e n recognized that t w o a c c o u n t s of this i m p o r t a n t story have b e e n
i n t e r w o v e n in G e n e s i s 6 - 9 , o n e usually assigned to t h e Priestly a u t h o r of
G e n e s i s 1 a n d t h e o t h e r t o t h e storytelling a u t h o r (the so-called Yahwist) of
G e n e s i s 2 - 3 . H o w e v e r m u c h t h a t m a y b e true, t h e m o r e i m p o r t a n t ques-
SPRING 2005 91
LECTIONARY STUDY
tion is this: w h a t is a p r e a c h e r t o d o w i t h t h e story t h a t w e n o w have in

G e n e s i s 6-9? T h e Lectionary s e e m s to have given us a kind of Priestly
a c c o u n t in its selection of verses but. in so doing, h a s excluded t h e v e r y
h e a r t of t h e s t o r y N o o n e should p r e a c h from t h e story of N o a h a n d t h e
flood w i t h o u t t a k i n g a c c o u n t of 6:5-8 a n d 8:20-22, For this reason, in w h a t
follows, I direct a t t e n t i o n t o t h o s e verses, too.
G e n e s i s 6:5-8 provides t h e rationale for t h e d e s t r u c t i o n t h a t is to c o m e .
W i t h o u t t h e s e verses, G o d ' s a n n o u n c e m e n t t h a t "the e a r t h was c o r r u p t in
G o d ' s sight" d o e s n o t b e a r its full weight. Verse 5 is key: "God saw t h a t t h e
evil of h u m a n i t y was great in t h e earth; indeed, every inclination of t h e
t h o u g h t s of their h e a r t s was only evil all d a y long." T h e inclusiveness of
t h a t s e n t e n c e is breathtaking. N o t only is h u m a n evil great, b u t every incli
n a t i o n of t h e h u m a n h e a r t ' s t h o u g h t s (in t h e H e b r e w u n d e r s t a n d i n g of
anthropology, t h e h e a r t is t h e seat of will a n d intelligence) is only evil all
day long. In t h e face of s u c h u n p r e c e d e n t e d evil, G o d resolves to act. But
w e are quickly told (vs. 6) t h a t anger was n o t G o d ' s p r i m a r y e m o t i o n in t h e
face of this evil. O n t h e contrary, G o d was "sorry" a n d "grieved to t h e
heart." In h u m a n h e a r t s was only evil, while in G o d ' s h e a r t t h e r e w a s only
grief at t h e h o r r o r t h a t h u m a n i t y h a d b e c o m e .
Unfortunately, h u m a n h o r r o r leads n o t to just h u m a n d e s t r u c t i o n b u t
t o t h e c o m p l e t e d e s t r u c t i o n of every living thing. G o d resolves to "wipe
out" (as in blotting tears o r w i p i n g a dish clean) from t h e e a r t h t h e h u m a n
creatures a n d t h e animals a n d birds. N o t e t h a t t h e destiny of t h e a n i m a l
world is tied inexorably w i t h t h e behavior of t h e h u m a n world. T h e eighth-
c e n t u r y p r o p h e t H o s e a recognized this inexorable c o n n e c t i o n as well
(4:2-3). A s w e saw in o u r exegesis of G e n e s i s 1, h u m a n s a n d animals are
v e r y closely i n t e r t w i n e d , b o t h in creation a n d in nature; a n d h u m a n
d o m i n i o n c a n t o o easily lead to animal disaster.
"But N o a h found favor (grace) in t h e eyes of YHWH" (vs. 8). This stark
s e n t e n c e says v e r y little, if anything, a b o u t N o a h ; h e is o n e of t h o s e
h u m a n s referred t o in v. 5 as only evil. Yet, G o d treats h i m w i t h favor in
spite of t h a t fact. H e r e w e are told t h a t G o d is able to find value a n d w o r t h
even in o n e of t h e s e w r e t c h e s w h o precipitate t h e flood. N o reader should
search for any r e a s o n w h y N o a h found s u c h favor in G o d ' s eyes; such a
search begins a n d e n d s in G o d .
In this light, t h e Lectionary selection finds fuller m e a n i n g . As G e n . 6:11
m a k e s clear, t w o w o r d s characterize G o d ' s decision for destruction: corrupt
92 QUARTERLY REVIEW
JOHNC. HOLBERT
a n d violence. "The e a r t h was c o r r u p t in t h e eyes of G o d ; t h e e a r t h was filled

w i t h violence." The t w o w o r d s are c o n n e c t e d as follows: b e c a u s e t h e r e is
violence t h e e a r t h is corrupt. T h e w o r d violence occurs m o s t often in
contexts of injustice (eg., A m o s 3:10; Jer. 22:3). H u m a n injustice "corrupts"
t h e earth. T h e w o r d corrupt is u s e d in c o n t e x t s of spoilage, fouled springs,
r u i n e d palaces, a n d rotted clothing. As a result of h u m a n evil, h e r e
d e s c r i b e d as h u m a n injustice, t h e e a r t h itself is spoiled.
T h e story closely c o n n e c t s h u m a n evil w i t h earth's degradation. O n c e
again, t h e ancients confront us w i t h t h e reality of ecological disaster as a
result of h u m a n misbehavior. T h e favored N o a h ' s large a n d peculiar b o a t
a n d all of its inhabitants will b e all t h a t r e m a i n s of t h e world p o p u l a t e d b y
G o d in G e n e s i s 1. W h e t h e r w e h e a r t h e f a m o u s "two-by-two" d e m a n d of
6:19 or t h e "seven-pair" d e m a n d of "clean" creatures of 7:2, this ark carries
w i t h i n it t h e future of us all, h u m a n a n d animal alike,
After t h e flood, described in t w o different ways in chs. 7 a n d 8, N o a h
is called by G o d to leave t h e ark, along w i t h his h u m a n a n d animal cargo
(8:14-19). But 8:20-22 are crucial for t h e e n d i n g of t h e story. N o a h immedi
ately builds an altar to YHWH a n d sacrifices an a p p r o p r i a t e clean offering
o n it t o t h e G o d w h o h a s r e s c u e d him, his family, a n d t h e earth's animal
creatures. A n d in a delightful touch, "YHWH smells t h e pleasing o d o r " a n d
speaks, n o t aloud b u t in t h e divine heart, t h e following a m a z i n g lines: "I
will n e v e r again curse t h e soil o n a c c o u n t of humanity, b e c a u s e (even
though?) t h e inclination of t h e h u m a n h e a r t is evil from their y o u t h . I will
n e v e r again destroy every living thing, as I have just done." In o t h e r words,
h u m a n beings have n o t b e e n c h a n g e d as a result of t h e flood. I n d e e d , t h e
a p p a r e n t r e a s o n t h a t t h e flood c a m e at all (6:5) is b e c a u s e of h u m a n evil.
But n o w w e are told by G o d t h a t h u m a n beings r e m a i n evil. Thus, it is n o t
h u m a n beings w h o have changed. It is God w h o h a s changed, o r at least
G o d ' s p e r c e p t i o n of h u m a n beings. D e s p i t e h u m a n evil, G o d will never
again destroy. The G o d of strict justice before t h e flood n o w h a s b e c o m e
t h e G o d of a m a z i n g grace, T h e p e r p e t u a l p r o m i s e of t h e s e a s o n s (vs. 22)
seals t h e reality of this new, ever-forgiving G o d . T h e s a m e G o d of grace w e
Christians celebrate in Jesus Christ a p p e a r s already h e r e in G e n e s i s 8.
G o d is forgiving, loving us well b e y o n d o u r deserving. But t h a t
w o n d er f u l reality d o e s n o t dissipate t h e o t h e r reality a n n o u n c e d by t h e
a n c i e n t tale of t h e flood: h u m a n evil inexorably leads t o e n v i r o n m e n t a l
degradation, H u m a n violence, p e r s o n against p e r s o n , t h e powerful against
SPRING 2005 93
LECTIONARY STUDY
t h e weak leads to ecocide. T h e earth, G o d ' s g o o d creation of G e n e s i s 1, is

o u r h o m e , a place for h u m a n s a n d animals a n d plants to inhabit in
harmony. But h u m a n g r e e d (the biblical "violence"), leading to imbalance of
g o o d s a n d services a n d inequalities of resources a m o n g t h e w o r l d s
peoples, a p p e a r s to b e leading all of G o d ' s creation to c h a o s a n d death. T h e
s t o r y of t h e flood, coupled with t h e s t o r y of creation in G e n e s i s 1, offers an
alternative t o such inequities a n d d e a t h . In t h e eyes of t h e G o d of grace, all
of t h e creation can find a n e w vision for equitable living. As Paul has it:
"The w h o l e creation is g r o a n i n g (in labor p a i n s ) . . . while w e wait for a d o p
tion"that is, while we wait for o u r full u n d e r s t a n d i n g of ourselves as s o n s
a n d d a u g h t e r s of G o d (Rom. 8:22-23). O n c e again, in t h e a n c i e n t tale, we
see a n e w possibility for living t o g e t h e r in G o d ' s g o o d world. The old story
of t h e flood is a c a u t i o n a r y tale to t h o s e of us w h o think o u r d o m i n i o n of
e a r t h is free, o u r subjugation of it G o d willed. Let us never forget our
b r o t h e r s a n d sisters w h o s e violence b r o u g h t t h e earth's n e a r end, a n d let
us never forget t h e grace-filled G o d w h o s e love for us w o u l d have us live in
t h e p e a c e G o d desired from t h e very b e g i n n i n g of all things.
June 5, 2005Third Sunday after Pentecost

G e n . 12:1-9; Ps. 33:1-12; Rom. 4:13-25; Matt 9:9-13, 18-26
This passage from G e n e s i s is t h e lynchpin of t h e entire biblical story, n o t
just of t h e H e b r e w Bible. G o d ' s choice of t h e "foreigner" A b r a m a n d subse
q u e n t charge to leave all h e k n o w s a n d to j o u r n e y to a place h e has never
s e e n establishes t h e fact t h a t t h e G o d of all creation is a G o d w h o will s t o p
at n o t h i n g in t h e a t t e m p t to r e t u r n creation to t h e h a r m o n y of G e n e s i s 1.
To see that w o n d r o u s t r u t h clearly, we m u s t b e r e m i n d e d quickly of t h e
m o v e m e n t of G e n e s i s 1-11.
As we saw earlier, G o d ' s creation of h e a v e n a n d e a r t h revealed a G o d
of order, balance, a n d design, intent o n m a k i n g a place of h a r m o n y a n d
shalom for all of G o d ' s creations. G e n e s i s 3, t h e fateful a n d funny story of
t h e garden of Eden, b e g a n a d o w n w a r d spiral of disaster, as t h e first h u m a n
couple disobeys t h e simplest of divine c o m m a n d s against fruit-eating and,
u p o n discovering their nakedness, sewed loincloths from fig leaves to cover
themselves up. T h e joke is this: Fig leaves feel like number-two-grade sand
paper! T h e s t o r y tells t h e t r u t h a b o u t us: we forever try to cover o u r lies
a n d d e c e p t i o n s w i t h fig-leaf foolishness. Fig leaves are t h e very definition
of h u m a n striving w i t h o u t G o d . A n d so, t h e first c o u p l e is b a n i s h e d from
94 QUARTERLY REVIEW
J O H N C, HOLBERT
t h e garden, not, however, before t h e b e m u s e d G o d offers t h e m animal

skins in place of t h e scratchy leaves. G o d ' s grace is ever present.
T h e slippery slope of h u m a n willfulness r e a p p e a r s in c h a p t e r 4, w h e n
t h e elder of t h e first t w o b r o t h e r s in history engages in fratricide. Cain kills
Abel over s o m e m y s t e r y of sacrificial a c c e p t a n c e a n d rejection a n d is
b a n i s h e d from t h e g r o u n d from which h e came. Abel's i n n o c e n t b l o o d ever
cries o u t from t h e g r o u n d (4:10), a n d G o d is always attentive t o s u c h cries,
A n d even t h o u g h N o a h is b o r n w i t h t h e specific charge t o "bring u s relief
(or, better, "rest," t h e word from which t h e n a m e Noah is derived) from t h e
work of o u r h a n d s " (5:29), at first this a t t e m p t t o c o u n t e r a c t t h e curse of
t h e g r o u n d fails. T h e flood c o m e s anyway, given t h e h o r r o r t h a t h u m a n i t y
has b e c o m e (6:5).
Following t h e flood, as we saw in last Sunday's reading, G o d was
revealed clearly as a G o d of grace, anxious always to restore t h e h a r m o n y
of creation. Initially, t h e r a i n b o w sign of c h a p t e r 9 is i n t e n d e d n o t for us
b u t for G o d . In two places, 9:15 and 9:16, G o d states t h a t w h e n G o d sees
t h e b o w (the word used as in "bow a n d arrow") in t h e cloud, G o d will
r e m e m b e r t h e covenant m a d e b e t w e e n G o d a n d "every living creature of
all flesh." You a n d I can rejoice in t h e b o w in t h e cloud, b u t it is n o t first set
t h e r e for us; it is first t h e colorful string tied r o u n d G o d ' s finger, so G o d
will never again forget t h e universal c o v e n a n t t h a t G o d has n o w m a d e w i t h
all of G o d ' s creation.
But t h e hoped-for h a r m o n y is o n c e again t h w a r t e d at t h e tower of
Babel (ch. 11). It is v e r y u n f o r t u n a t e that t h e s t o r y of t h e t o w e r of Babel is
n o t included in t h e Lectionary, especially in c o n n e c t i o n w i t h t h e d a y of
Pentecost. After all, a m o n g o t h e r things, t h e s t o r y of Pentecost in t h e Book
of Acts is a reversal of t h e story of t h e tower of Babel. At Babel, G o d
confused t h e languages of t h e h u m a n tower builders in o r d e r t o p r e v e n t
t h e m from foolishly building a tower (out of m u d brick a n d pitch, a n d n o t
for heaven's sakel) w i t h its very t o p in t h e sky itselfthe sky m a d e by G o d
in G e n e s i s 1. Of course, G o d c a n n o t even see t h e silly t h i n g w h e r e G o d
lives and so G o d m u s t "come d o w n " to have a p e e k (11:5)1 T h u s are h u m a n
p r e t e n s i o n s to greatness satirically u n d e r c u t . T h e result of this would-be
titanism is t h e inability to u n d e r s t a n d o n e another, w h i c h leads t o t h e
s e p a r a t i o n and scattering of t h e h u m a n family "over t h e face of all t h e
earth." Thus, at Pentecost (Acts 2), t h e great miracle is t h a t t h e Christ-event,
a n d t h e resulting gift of t h e Holy Spirit, enables worldwide c o m m u n i c a t i o n
SPRING 2005 95
LECTIONARY STUDY
o n c e again a n d t h e i n t e n d e d h a r m o n y of G o d begins t o b e realized.

Back in G e n e s i s , G o d again faces t h e challenge of a recalcitrant,
u n c o m m u n i c a t i v e rabble b e n t o n self-fulfillment a n d self-destruction. G o d
is sent back to t h e divine drawing board, a n d this t i m e t h e great architect
designs a different p a t h by w h i c h t h e shalom of creation might find its
renewal. G o d t u r n s to a n u n k n o w n M e s o p o t a m i a n patriarch to a t t e m p t to
m o v e t h e world o n c e again toward h a r m o n y . Listen t o t h e extraordinary
words, so fateful for t h e rest of t h e Bible's story.
Take yourself from your country, from your kindred, from the very house of
your father, to the country that I will show you. I will make you a great nation,
and I will bless you, making your name great so that you will be a blessing. I will
bless those who bless you, and curse those who curse you. And through you all
the families of the soil will be blessed (or "will bless themselves") (Gen. 12:1-3).
The mysterious A b r a m (his n a m e m e a n s "great father') is asked to leave

w h a t he knows in an ascending order of difficultycountry, relatives, inti
m a t e familyand go to a place he has never seen. O n c e there, h e is promised
greatness. We might imagine t h e simple word great here to m e a n
"large/magnificent/enviable in size." But that m e a n i n g is quickly undercut.
Greatness here m e a n s blessing. If A b r a m is to b e great, h e m u s t bless, a n d
n o t simply his o w n family b u t also "all t h e families of t h e soil." I use t h e word
soil here rather t h a n earth, because that is t h e exact m e a n i n g of t h e word. Of
course, we use t h e w o r d earth as soil w h e n w e work in o u r gardens and that is
clearly t h e m e a n i n g here. It is i m p o r t a n t to make that distinction. The
ground, t h e soil, has b e e n cursed by fruit-eating, fratricide, unjust violence,
overweening arrogance, a n d hubris. Abram's job is n o t h i n g less t h a n t h e
redemption of all that. Hence, he m u s t bless "all t h e families of t h e soil."
A n d after t h a t e n o r m o u s divine charge, A b r a m , w i t h o u t r e m o n s t r a n c e
or complaint, takes u p t h e task h e has b e e n assigned. Verses 4-9 give a n
itinerary of his j o u r n e y in t h e land t h a t will b e c o m e Israel. Traveling with
his wife, Sarai, a n d his n e p h e w , Lot, A b r a m m o v e s from n o r t h to south,
from S h e c h e m t o B e t h e l / A i t o t h e N e g e b .
Still, a m i d this great call of G o d a n d A b r a m ' s wonderful r e s p o n s e is a
nearly u n o b t r u s i v e fly in t h e o i n t m e n t of h o p e for t h e future. That tiny
speck flew into t h e story almost u n a n n o u n c e d , a n d m a n y of us did n o t
h e a r it. Back in 11:30, in t h e c o u r s e of a long genealogy, t h e simple t r u t h is
96 QUARTERLY REVIEW
J O H N C. HOLBERT
uttered: "Now Sarai was barren; she h a d n o child." But this is n o t a speck!
T h e s e n t e n c e s o u n d s like a t h u n d e r c l a p into o u r story. H o w will t h e great
G o d found a great n a t i o n designed to bless all t h e n a t i o n s o u t of a c o u p l e
w h o has n o children! That glorious p r o m i s e of d e s c e n d a n t s in 12:7 rings
hollow in t h e face of Sarai's b a r r e n n e s s . Even this wonder-working G o d ,
this G o d of shalom, will b e tested to m a k e this work. We read o n in t h e
s t o r y w i t h h o p e in G o d , b u t we fear for t h e h u m a n beings, w h o s e history
t h u s far has b e e n less t h a n stellar. C a n blessing for all c o m e from this?
June 12, 2005Fourth Sunday after Pentecost

G e n . 18:1-15; Ps. 116:1-2, 12-19; Rom. 5:1-8; Matt. 9:35-10:8
We c o m e this S u n d a y to o n e of t h e m o s t delightful stories in Genesis. But
since w e are in t h e middle of a longer story, we n e e d always to r e m e m b e r
w h e r e we are. After A b r a m ' s r e s p o n s e to G o d ' s call to leave his h o m e a n d
j o u r n e y to a place h e has never seen, m a n y o d d things have h a p p e n e d . In
r e s p o n s e t o famine in his n e w land, A b r a m decides t o take his wife t o
Egypt, t h e breadbasket of t h e a n c i e n t world, in o r d e r to stay alive. Before
e n t e r i n g t h e land of t h e pyramids, A b r a m counsels Sarai t o lie a b o u t their
relationship, urging h e r to say she is his sister, "in o r d e r t h a t it m a y b e g o o d
for me, a n d so that m y life m a y b e spared o n y o u r account" (12:13). In o t h e r
words, A b r a m is i m m e d i a t e l y p r e p a r e d to t h r o w t h e p r o m i s e of G o d away
so t h a t h e might live! T h e great act of his leaving his h o m e at G o d ' s
c o m m a n d is quickly u n d e r c u t by this act of arrogance, fear, a n d a p p a r e n t
indifference to his wife. G o d fortunately s t e p s in to save Sarai from t h e
Pharaoh's harem; a n d t h e couple leave Egypt greatly enriched, w i t h
Pharaoh's t a u n t s s o u n d i n g in A b r a m ' s ears.
In s h o r t order, A b r a m disputes w i t h his n e p h e w , Lot, a b o u t a division
of t h e land (ch. 13); A b r a m saves Lot from a k i d n a p p i n g by a coalition of
E a s t e r n kings (ch. 14); G o d covenants w i t h A b r a m again in ch. 15,
p r o m i s i n g h i m a "great reward." A b r a m n o w begins to q u e s t i o n this w h o l e
e n t e r p r i s e , p o i n t i n g o u t his childlessness a n d urging G o d t o a c c e p t his
servant as heir (15:2). G o d will have n o n e of it a n d reiterates t h e promise,
sealing it w i t h a mysterious n i g h t t i m e vision of s m o k y fire p o t s a n d
flaming torches (15:17-21). T h e n Sarai decided to use h e r maid, Hagar, as a
surrogate m o t h e r for a child; b u t w h e n t h e plan w o r k s all t o o well, s h e is
jealous of t h e p r e g n a n t slave a n d d e m a n d s t h a t A b r a m t h r o w h e r o u t to die
in t h e d e s e r t (ch. 16). O n c e again G o d intervenes, this t i m e t o save t h e
SPRING 2005 97
LECTIONARY STUDY
helpless w o m a n . In t h e long ch. 17, G o d m a k e s c o v e n a n t again, sealed this

t i m e by circumcision. However, t h e i m p o r t a n t lines for t h e o n g o i n g story
are 17:17-18. In r e s p o n s e to G o d ' s claimagain Ithat t h e aged Sarai will
surely have a child, A b r a m falls o n his face, laughing, a n d m u t t e r i n g t h e
o b v i o u s p r o b l e m w i t h G o d ' s plans: "Can a s o n b e b o r n to a hundred-year-
old man? C a n a ninety-year-old w o m a n give birth?" H e m u t t e r s t h e s e
absurd q u e s t i o n s t o himself b u t s h o u t s o u t loud, "Let Ishmael (Hagar's boy)
live before you!" A b r a m implies t h a t this is t h e only s o n h e is ever going to
have; prune-faced geriatrics d o n o t b e a r children!
G o d will have n o n e of it. "My c o v e n a n t I will establish w i t h Isaac
w h o m Sarah will bear for y o u a b o u t this time next year" (17:21). A n d t h a t
brings us to o u r s t o r y for today.
There is m y s t e r y a n d fun aplenty in this tale. It starts in t h e heat of t h e
day, w i t h A b r a h a m (his n a m e n o w c h a n g e d in t h e p r e c e d i n g chapter)
sitting at t h e flap of his tent. T h e d e s e r t h e a t rises into t h e air like t h e glow
of an anvil. Looking u p w i t h half-closed eyes, p e e r i n g into t h e glare of t h e
afternoon sun, h e sees t h r e e m e n s t a n d i n g n e a r him, as if t h e y had magi
cally appeared o u t of t h e t h i n d e s e r t air. With t h e greatest of haste, t h e old
m a n r u n s toward t h e m a n d bows, n o s e to t h e g r o u n d in a p p r o p r i a t e rever
e n c e for strangers seeking hospitality. A b r a h a m s p e a k s as o n e fully aware
of t h e d e m a n d s of Middle-Eastern hospitality. "My lord (the generic n a m e
for one's better); if I find favor in y o u r eyes, d o n o t pass by y o u r servant." In
o t h e r words, I a m r e a d y to play t h e p a r t of host; d o n o t s n u b m y efforts,
else all of us will lose face a n d y o u will forfeit a fine meal.
Again, typically, A b r a h a m p r o m i s e s only a little of this a n d a d r o p of
t h a t a n d a m o m e n t of rest, w h e n w h a t h e plans is a great feast and t h e
finest of pleasures for t h e s e strangers. T h e y agree. Sarah, listening at t h e
t e n t flap, p r e p a r e s an e n o r m o u s repast, w h i c h A b r a h a m politely serves a n d
watches u n d e r a tree while t h e strangers eat.
N o w t h e fun really begins. All t h r e e say in unison, "Where is Sarah, y o u r
wife?" These are o d d strangers indeed! A b r a h a m splutters o u t in response to
this surprising question, "There, in t h e tent" (18:9). N o w only o n e stranger
speaks: "I will certainly r e t u r n to you at t h e season of life, a n d w i t h o u t
d o u b t Sarah, y o u r wife, will have a son!" (18:9) N o w Sarah was listening at
t h e tent flap b e h i n d h i m (18:10) a n d "laughed to herself, saying, After I a m
old and m y h u s b a n d (lord) is old, will t h e r e b e pleasure for me?'" (18:12) H e r
c o n c e r n is n o t directly a b o u t t h e impossibility of giving birth b u t a b o u t t h e
98 QUARTERLY REVIEW
J O H N C. H O L B E R T
m o r e general h u m a n c o n c e r n of w h e t h e r or n o t she a n d h e r aged h u s b a n d

are a n y longer capable of sexual joy All of this is uttered to herself.
T h e n YHWH intervenes in vs. 13, "Why in t h e world did Sarah laugh,
saying, 'Can I really bear a child w h e n I a m old?'" According to G o d , bearing
a s o n a n d n o t sexual pleasure is t h e h e a r t of t h e matter. There are at least
t w o ways to hear t h e next famous line. T h e usual reading is, "Is anything too
wonderful for YHWH?" However, t h e g r a m m a r will also bear t h e translation,
"Is anything m o r e wonderful (or "marvelous" or "astounding") t h a n YHWH?"
I rather like t h e joy a n d excitement of t h e s e c o n d reading, YHWH is having a
very g o o d t i m e in this story and likes n o t h i n g better t h a n to s h o w off t h e
divine fun and power. "At t h e season I will r e t u r n to you, precisely t h e t i m e
of life, and Sarah will have a son!" I hear G o d ' s joy spilling over like t h e joy
of a child u p o n receiving a wonderfully u n e x p e c t e d gift. O r I picture
E b e n e z e r Scrooge, n o w transformed by his ghostly visitors, feeding t h e
family of his clerk, Bob Cratchit, a n d laughingly saving p o o r Tiny Tim from
his crippling illness.
Sarah d e n i e d t h a t s h e h a d laughed, for she was afraid. This is hardly
surprising, seeing t h a t h e r private t h o u g h t s have b e e n h e a r d as if t h e y h a d
b e e n s p o k e n aloud. "Oh, yes, y o u did," s h o u t s G o d in high g o o d h u m o r .
Perhaps it is often t h e case t h a t t h e g o o d h u m o r of G o d is m e t by t h e
serious fear and denial of G o d ' s people. W h e n I t h i n k of t h e G o d I love,
this is t h e G o d I imaginethe laughing, jesting creator of us all w h o is n o t
above a great joke. But it is always a joke o n o u r behalf, n o t at o u r expense.
A n d , of course, t h e joke h e r e is o n A b r a h a m a n d Sarah, for t h e jesting G o d
is right. At t h e right season, at just t h e right timethe v e r y next yearold
Sarah gives b i r t h to a s o n a n d old A b r a h a m n a m e s t h e b o y Isaac, which, in
H e b r e w m e a n s "laughter." W h a t else w o u l d y o u call a child if y o u h a d o n e
w h e n you were o n e - h u n d r e d years old?
T h e s e glorious stories, p e r h a p s t h r e e millennia old, a n n o u n c e enor
m o u s t r u t h s a b o u t us, a b o u t t h e w h o l e of creation, and, m o s t of all, a b o u t
G o d . In s o m e S u n d a y school r o o m s , o n certain Sundays, lessons are still
b e i n g offered that m a y be s u m m a r i z e d in t h e moral phrases, "Let's b e like
A b r a h a m , a m a n of faith," or "Let's b e like Sarah, a w o m a n of faith." Well,
t h e s e p h r a s e s are n o t quite right, however m u c h t h e y have b e e n a n d will b e
said. To b e m o r e accurate, w e n e e d to say, "We are like A b r a h a m ; w e are
like Sarah." Too often w e a t t e m p t to force G o d ' s h a n d to r u n t h e world as
w e would like it to b e run. Too often w e lie a n d deceive to get o u r o w n way.
SPRING 2005 99
LECTIONARY STUDY
Too often w e frown at a G o d w h o s e will for o u r lives is fun a n d sbalom, n o t

serious piety or grim-faced religion. G e n e s i s c a n teach us so m u c h a b o u t
ourselves. But m o r e t h a n that, G e n e s i s can t e a c h us a b o u t G o d , t h e creator
of t h e e n d s of t h e e a r t h a n d a fun-loving a n d joking F r i e n d w h o m a k e s a
c o v e n a n t w i t h us t h a t will never e n d . It is t h a t G o d w h o m Jesus a n n o u n c e s
a n d that G o d w h o p r o m i s e s to b e w i t h us "to t h e e n d of t h e age" (Matt.
28:20). A n d it is t h a t G o d w h o u s e s even us t o perform t h e divine will. Paul
h a d this just right w h e n h e said, "We have this treasure in clay jars, so t h a t
it may b e m a d e clear t h a t this extraordinary p o w e r b e l o n g s to G o d a n d
d o e s n o t c o m e from us" (2 Cor.4:7). I c a n t h i n k of n o b e t t e r s u m m a r y of t h e
stories of Genesis. We are t h e "cracked pots" t h a t G o d is always in t h e
habit of filling u p w i t h G o d ' s g o o d gifts; b u t b e c a u s e w e are cracked, t h o s e
gifts are t o o often spilled o r spoiled. Yet G o d c o n t i n u e s to use us, b e c a u s e
like A b r a m we, too, w i t h G o d ' s unfailing h e l p a n d love, c a n b e a blessing to
all t h e p e o p l e of t h e soil.
John C. Holbert is Lois Craddock Perkins Professor of Homiletics at Perkins

School of Theology, Southern Methodist University, Dallas, Texas.
Endnotes
1. Unless otherwise indicated, all Scripture translations in this article are my
own.
2. Lynn White. Jr., "The Historical Roots of Our Ecological Crisis," Science 155
(10 March 1967): 1203-07.

A Word on The Word
JOON-SIK PARK
T he m o d e r n missionary m o v e m e n t was closely associated with t h e colonial

expansionism of t h e West. Unfortunately post-colonial guilt has resulted
in w h a t M a x Warren t e r m e d "a terrible failure of nerve a b o u t t h e missionary
enterprise." As the West is rapidly secularized and steadily dechristianized,
and t h e Third World church grows a u t o n o m o u s a n d mature, t h e Western
church has found itself unwilling and i n c o m p e t e n t to engage in mission.
However, t h e c h u r c h is a missionary c o m m u n i t y by its nature; mission
is integral to its very identity a n d calling. Participating in mission, t h e
c h u r c h is d r a w n n e a r to t h e loving a n d redemptive will of G o d for t h e
world. W h a t is t h u s urged o n t h e c h u r c h is n o t a n a b a n d o n m e n t b u t a
holistic recovery of its intrinsic vocation. It n e e d s to r e e x a m i n e critically its
o w n missionary motives a n d practices as well as to discern perceptively t h e
n e w crises a n d challenges of t h e world today. As Wilbert S h e n k well p u t it,
t h e c h u r c h is "continually to press o n toward t h e frontier [of mission] b u t
1
t o d o so in full awareness of t h e p a t h t h e c h u r c h h a s t a k e n t h u s far."
This essay looks at crucial issues in world m i s s i o n in t e r m s of missional
p a r a d i g m shifts, t h e rise of non-Western Christianity, a n d globalization.
Transforming Mission
In Transforming Mission: Paradigm Shifts in Theology of Mission (Orbis, 1991), t h e
late South African missiologist David Bosch carefully investigates t h e trans
formations of the Christian mission d u r i n g t h e past tw e nty centuries a n d
explores a n e w paradigm of mission for t h e present crisis t h e church faces.
Bosch's thesis is t h a t t h e r e have b e e n major p a r a d i g m shifts in mission
in r e s p o n s e to p r o f o u n d crises a n d t h a t o u r t i m e a n d c o n t e x t legitimate
a n o t h e r critical shift. The E n l i g h t e n m e n t p a r a d i g m h a s heavily s h a p e d t h e
u n d e r s t a n d i n g a n d practice of t h e Christian mission since t h e e i g h t e e n t h
century. N o w t h e n e w " p o s t m o d e r n " paradigm is e m e r g i n g as t h e entire
f o u n d a t i o n of t h e E n l i g h t e n m e n t is b e i n g challenged a n d is collapsing
QUARTERLY REVIEW 101

V O L U M E 2 5 . N U M B E R 1, S P R I N G 2 0 0 5
WORLD MISSION
including its p r e m i s e s of t h e s u p r e m a c y of reason, o p t i m i s m based o n

progress thinking, a n d t h e a u t o n o m y of t h e individual.
Bosch portrays t h i r t e e n interrelated e l e m e n t s of t h e e m e r g i n g para
digm. His painstaking description of each e l e m e n t b o t h enriches t h e
u n d e r s t a n d i n g of t h e Christian mission a n d b r o a d e n s its theological foun
dation. For Bosch, t h e m o s t f u n d a m e n t a l e l e m e n t of all is to recognize
mission as Gods mission, t h a t is, mission derived from t h e very n a t u r e of
G o d . T h e mission of t h e c h u r c h is t h u s participation in a n d service t o t h e
mission of G o d t h a t is already operative, e m b r a c i n g a n d affecting all
people. For t h e c h u r c h to b e faithful t o its missionary vocation, t h e local
church n e e d s to b e rediscovered as t h e p r i m a r y a g e n t of mission, w i t h t h e
u n d e r s t a n d i n g t h a t every Christian c o m m u n i t y finds itself in a missionary
situation.
Bosch strongly emphasizes evangelism as an essential dimension of t h e
church's mission. H e constructs probably t h e m o s t integral a n d comprehen
sive theology of evangelism. Bosch also stresses t h e intrinsically ecumenical
nature of mission, since authentic mission p r e s u p p o s e s authentic unity. "The
mutual coordination of mission a n d unity is non-negotiable" h e says, because
God's people are o n e and t h e y have o n e mission, t h e missio Dei (464).
Bosch's c o n t r i b u t i o n as a missiologist is found in his e n c o m p a s s i n g
systematic s t u d y of mission. With M a r t i n Kahler, h e believes that mission
is t h e " m o t h e r of theology,'' since it w a s in t h e missionary context t h a t t h e
early c h u r c h was forced to engage in theological reflection. H e t h u s argues,
"Just as t h e c h u r c h ceases t o b e c h u r c h if it is n o t missionary, theology
ceases to b e t h e o l o g y if it loses its missionary character" (494). W h a t t h e
church t o d a y n e e d s is n o t simply "a t h e o l o g y of mission" b u t "a missionary
theology," in w h i c h mission b e c o m e s a n u n d e r g i r d i n g a g e n d a for theology.
A m o n g t h e criticisms of Transforming Mission are that Bosch's e m e r g i n g
paradigm has n o t t a k e n into a c c o u n t s o m e significant elements, such as t h e
role of w o m e n in mission, t h e g r o w t h of t h e Pentecostal a n d Charismatic
m o v e m e n t s , a n d t h e ecological crisis; t h a t h e has failed to provide criteria
for evaluating t h e n e w paradigm; a n d t h a t by engaging in dialogue primarily
w i t h scholars of t h e First World h e has n o t recognized e n o u g h t h e contribu
2
tion of Third World c h u r c h e s to t h e s h a p i n g of t h e e m e r g i n g paradigm.
N o r m a n T h o m a s edited a c o m p a n i o n v o l u m e to Transforming Mission,
titled Classic Texts in Mission and World Christianity (Orbis, 1995), w h i c h
contains primary source documents.

JOON-SIK PARK
The Rise of Non-Western Christianity

A former Scottish M e t h o d i s t missionary to Sierra L e o n e a n d Professor
E m e r i t u s of t h e Study of Christianity in t h e N o n - W e s t e r n World at t h e
University of Edinburgh, A n d r e w Walls, is credited w i t h calling a t t e n t i o n to
t h e d e m o g r a p h i c shift of t h e center of gravity of Christianity toward t h e
S o u t h e r n c o n t i n e n t s a n d t h u s to t h e future direction of t h e Christian
churches. His t w o seminal books, The Missionary Movement in Christian
History (Orbis, 1996) a n d The Cross-Cultural Process in Christian History
(Orbis, 2002), have c o n t r i b u t e d a great deal to r e e x a m i n i n g issues in
Christian mission o n t e r m s set by non-Western Christianity.
At t h e beginning of t h e twentieth c e n t u r y Christianity was distinctly a
Western religion; m o r e t h a n 80 percent of Christians lived in E u r o p e or
N o r t h America. In 2004, Christians in t h e S o u t h e r n HemisphereAfrica,
Asia, Latin America, a n d t h e Pacificcomprise over 60 percent of t h e world
3
Christian population ; Christianity has b e c o m e a non-Western religion. Such
a shift is neither strange n o r surprising, since "there is s o m e inherent fragility,
s o m e built-in vulnerability, in Christianity" (2002: 29). Walls illustrates this
fragility by pointing to t h e past major centers of Christianity that are n o
longer: Jerusalem, Egypt a n d Syria, and, m o s t recently, Western Europe.
Walls insightfully contrasts e x p a n s i o n s of Christianity a n d Islam.
W h e r e a s Islamic e x p a n s i o n is "progressive" in nature, m o v i n g o u t steadily
from its geographical center, Christianity is a "serial m o v e m e n t " t h a t
c o n t a i n s recessions as well as advances. Thus, t h e center of Christianity
shifts from place to place, a n d its progress is never final.
Based o n these critical observations, Walls brings h o m e s o m e signifi
cant p o i n t s c o n c e r n i n g world mission. First, Christianity m u s t continually
e n t e r into a n d interact w i t h n e w cultures, crossing cultural frontiers; if it
d o e s not, it will lose its vitality a n d t h u s fade. A cross-cultural m o v e m e n t or
diffusion is at t h e h e a r t of Christianity. In t h e process of t h e transmission
of faith, b o t h the translation of t h e gospel into a n d t h e conversion of a
specific culture take place. W h e n this translation process stops, Christianity
inevitably withers.
Second, t h e rise of non-Western Christianity s h o u l d e n c o u r a g e
W e s t e r n c h u r c h e s to listen to voices from c h u r c h e s of t h e S o u t h e r n conti
n e n t s . M o r e and m o r e , Christianity will b e associated w i t h a n d m a r k e d by
non-Western Christians. Therefore, states Walls, "the s t u d y of Christian
SPRING 2005 103

WORLD MISSION
history a n d t h e o l o g y will increasingly n e e d to o p e r a t e from t h e position

w h e r e m o s t Christians are," paying h e e d to "Christianity as expressed in
t h e e x p e r i e n c e of t h e S o u t h e r n c h u r c h e s " (2002:47; 1996:146).
Third, w h a t is n e e d e d b e t w e e n t h e c h u r c h e s of t h e West a n d t h e S o u t h
is hospitality, reflected in equality a n d m u t u a l respect a n d n o t d o m i n a n t
leadership by t h e former. T h e t w o s h o u l d c o m e t o g e t h e r t o m a k e their
w i t n e s s credible a n d integral. W h a t acutely c o n c e r n s twenty-first-century
Christianity are issues of ecumenismnot confessional a n d d e n o m i n a
tional b u t multicultural a n d i n t e r c o n t i n e n t a l issues. Thus, according to
Walls, "The great e c u m e n i c a l issues will b e a b o u t h o w African a n d I n d i a n
a n d C h i n e s e a n d Korean a n d H i s p a n i c a n d N o r t h A m e r i c a n a n d E u r o p e a n
Christians can t o g e t h e r m a k e real t h e life of t h e b o d y of Christ" (2002:69).
Walls's writings reflect great w i s d o m b a s e d o n his missionary experi
ence, a lifetime of reflection o n a n d teaching of t h e missionary movement,
a n d c o n t i n u e d intercultural engagement. His essay "The Ephesian M o m e n t :
At a Crossroads in Christian History" is p e r h a p s t h e m o s t solid and
convincing a r g u m e n t for t h e church to b e c o m e multicultural. H e asserts
t h a t "the very height of Christ's full stature [Eph. 4:13] is reached only by
t h e c o m i n g together of t h e different cultural entities into t h e b o d y of
Christ" (2002:77). T h e original E p h e s i a n m o m e n t was rather brief. Yet, Walls
perceptively a n d hopefully points to t h e U n i t e d States, w i t h its growing
Christian c o m m u n i t i e s of t h e diasporas, as t h e m o s t probable context in
w h i c h a n e w Ephesian m o m e n t of multiculturalism could b e realized.
Globalization and Contextualization

Since t h e latter part of t h e twentieth century, globalization has b e c o m e t h e
d o m i n a n t force shaping a n d affecting t h e life a n d e n v i r o n m e n t of t h e h u m a n
community. Globalization is so significant and pervasive t h a t it calls for n e w
ways of u n d e r s t a n d i n g a n d doing theology a n d mission. Leading Roman
Catholic missiologist Robert Schreiter critically examines implications a n d
challenges of globalization to Christian mission a n d constructively addresses
t h e relationship b e t w e e n contextualization a n d globalization in The New
Catholicity: Theology between the Global and the Local (Orbis, 1997).
There have b e e n three crucial changes providing impetus to the global
ization p h e n o m e n o n : politically, t h e move from a bipolar to a multipolar
world; economically, t h e worldwide expansion of neoliberal capitalism
following t h e collapse of socialism as a n alternative e c o n o m i c ideology; and,

technologically, t h e revolutionary c o m m u n i c a t i o n s advancement. The world

is increasingly b e c o m i n g interconnected through a globalization process that
extends t h e influence of m o d e r n i t y while compressing time and space.
According to Schreiter, "ambivalence" best describes t h e effect of glob
alization. It has g e n e r a t e d greater material wealth, b u t t h e e c o n o m i c
disparity b e t w e e n rich a n d p o o r is intensifying. It has p r o m i s e d progress
b u t w i t h o u t a clear goal a n d often w i t h d e h u m a n i z i n g c o n s e q u e n c e s . T h e
i n t e r c o n n e c t e d character of globalization has resulted in t h e unavoidable
e n c o u n t e r b e t w e e n t h e global a n d local. Consequently, t h e local situation
hardly r e m a i n s u n c h a n g e d . However, it d o e s n o t necessarily s u r r e n d e r its
o w n distinctness a n d often resists t h e globalizing forces w i t h a h e i g h t e n e d
interest in t h e local.
Schreiter shows h o w t h e m e a n i n g of "context" has altered in conse
q u e n c e of globalization a n d highlights t h r e e critical, discernible c h a n g e s
(26-27). First, t h e c o n c e p t of context has b e c o m e deterritorialized:
B o u n d a r i e s c o n c e r n difference rather t h a n territorial space. Second, p e o p l e
simultaneously b e l o n g to or participate in multiple contexts, often occu
pying t h e s a m e territory. Third, d u e to i n t e n s e interaction a m o n g cultures,
n o context r e m a i n s pristine a n d inevitably b e c o m e s hybrid.
Schreiter calls special attention to t h e fact that as t h e world is increas
ingly s h a p e d by globalization, theology stands b e t w e e n t h e global a n d t h e
local. Thus, t h e challenge for t h e church is to interact w i t h a n d engage b o t h
t h e global a n d the local realities in its theological reflection and praxis. In
r e s p o n s e to t h e impact of globalization, Schreiter p r o p o s e s to develop a n e w
theological framework t h r o u g h "a r e n e w e d and e x p a n d e d concept of
catholicity," which is characterized by "a wholeness of inclusion a n d fullness
of faith in a pattern of intercultural exchange and communication" (127,132).
W h e t h e r Schreiter's vision of a n e w catholicity offers a responsible a n d
viable way of thinking a n d of d o i n g t h e o l o g y b e t w e e n t h e global a n d t h e
local remains to b e proven. In fact, h e is m u c h clearer in portraying a n d
analyzing t h e p h e n o m e n a a n d challenges of globalization t h a n in
p r o p o u n d i n g the theological framework that will help t h e church u n d e r
stand its mission. However, Schreiter is certainly right in drawing t h e
church's attention to globalization as t h e context w i t h i n which a crucial
theological reflection is to be u n d e r t a k e n . Local congregations c a n n o t b u t
engage in s u c h theological discourse in order t o serve as a faithful witness
a n d a transforming agent b o t h locally and globally
SPRING 2005 105

WORLD MISSION
Other Issues and Resources

O v e r t h e past century, Pentecostalism has g r o w n from fewer t h a n a million
a d h e r e n t s t o over 5 0 0 million; it i n d e e d h a s b e c o m e a worldwide p h e n o m
e n o n a n d t h e largest category in Protestantism. It is n e i t h e r possible n o r
desirable t o u n d e r s t a n d global Christianity or mission while ignoring t h e
remarkable explosion of t h e Pentecostal a n d Charismatic m o v e m e n t s . For
instance, w e c a n n o t a d e q u a t e l y c o m p r e h e n d African Christianity w i t h o u t
grasping t h e significance of Pentecostal renewal. Pentecostalism has its
o w n s h o r t c o m i n g s a n d w e a k n e s s e s , just as d o o t h e r traditions; b u t it
4
deserves a n o p e n a n d s y m p a t h e t i c h e a r i n g .
Two major studies examine t h e Pentecostal m o v e m e n t from within as
well as engage views from outside a n d raise i m p o r t a n t theological a n d missi-
ological questions n o t only for Pentecostalism b u t also for t h e broader
Christian church. T h e essays collected in Called and Empowered (Hendrick-
son, 1991) locate t h e corporate identity of Pentecostalism in global mission,
a n d attempt to construct a n integral mission theology informed and s h a p e d
5
by t h e Pentecostal tradition. Douglas Petersen's Not by Might Nor by Power: A
Pentecostal Theology of Social Concern in Latin America (Regnum, 1996) is a n
incisive s t u d y of t h e social c o n c e r n a n d impact of t h e Pentecostal m o v e m e n t
in Latin America and p u r p o r t s t o dispel t h e c o m m o n assumption that t h e
Pentecostal church lacks b o t h theology a n d awareness of social justice.
Jonathan J. Bonk's Missions and Money: Affluence as a Western Missionary
Problem (Orbis, 1991) presents intriguing research o n effects of t h e relative
affluence of Western missionaries o n missiona serious issue that t h e
Western church has often ignored a n d failed to address. Bonk critically
explores t h e negative c o n s e q u e n c e s of t h e economic and social disparity
b e t w e e n missionaries a n d t h o s e a m o n g w h o m t h e y serve in terms of rela
tional, communicatory, and theological challenges. A s o n of missionaries, a n d
wrestling with this predicament caused by Western missionary affluence, h e
turns to three central motifs of t h e N e w Testamentincarnation, cross, and
weaknessas an e m p o w e r i n g basis for an alternative way of life and service.
A l t h o u g h E. Stanley Jones's The Christ of the Indian Road (Abingdon,
1925; reprint, 2001) was first p u b l i s h e d over t h r e e q u a r t e r s of a c e n t u r y
ago, it is amazingly c u r r e n t a n d offers a very holistic a n d c o m p r e h e n s i v e
Christian m i s s i o n a r y vision. Jones's u n c o m p r o m i s i n g l y christocentric a n d
yet powerfully inclusive u n d e r s t a n d i n g a n d practice of mission and evange-

lism are particularly relevant in post-Christian, multicultural, a n d pluralistic

N o r t h A m e r i c a n culture.
In t e r m s of i n t r o d u c t i o n s to mission studies, Lesslie Newbigin's The
Open Secret (Eerdmans, 1995; rev. ed.) is rather o u t d a t e d b u t still provides a
very fine trinitarian u n d e r s t a n d i n g of mission. M o r e recent, helpful intro
d u c t i o n s are: J. A n d r e w Kirk, What Is Mission? Theological Explorations
(Fortress, 2000); Carlos F. Cardoza-Orlandi, Mission: An Essential Guide
(Abingdon, 2002); a n d Samuel Escobar, The New Global Mission: The Gospel
from Everywhere to Everyone (InterVarsity. 2003). Critical a n d apposite t h e o
logical reflections o n t h e m o s t c u r r e n t t r e n d s a n d d e v e l o p m e n t s in mission
c a n b e found in s u c h journals as International Bulletin of Missionary Research,
International Review of Mission, a n d Missiology.
Joon-Sik Park is the E, Stanley Jones Associate Professor of World Evangelism at

Methodist Theological School in Ohio, Delaware, Ohio.
Endnotes
1. Wilbert R. Shenk, Changing Frontiers of Mission (Maryknoll, NY: Orbis, 1999), 3.
2. See J. N. J. Kritzinger, "Liberating Mission in South Africa," in Mission in
Creative Tension: A Dialogue with David Bosch, ed, by J. N . J. Kritzinger and
Willem Saayman (Pretoria: S o u t h e r n African Missiological S o c i e t y 1990),
34-50; and Frans J. Verstraelen, "Africa in David Bosch's Missiology: Survey
and Appraisal," and Christopher Sugden, "Placing Critical Issues in Relief: A
Response to David Bosch," in Mission in Bold Humility: David Bosch's Work
Considered, ed. by Willem Saayman and Klippies Kritzinger (Maryknoll, NY:
1996), 8-39, 139-50.
3. David B. Barrett and Todd M. Johnson, "Annual Statistical Table on Global
Mission: 2004," International Bulletin of Missionary Research 28 (2004): 25.
4. As Pentecostals trace their earliest roots to the Wesleyan and Holiness move
ments, Methodism in particular needs to engage Pentecostalism both sympa
thetically and critically. See, for example, David Martin, Pentecostalism: The
World Their Parish (Oxford: Blackwell, 2002).
5. Murray A. Dempster, Byron D. Klaus, and Douglas Petersen, eds., Called and
Empowered: Global Mission in Pentecostal Perspective (Peabody, MA: Hendrickson,
1991).
SPRING 2005 107

Book Reviews
Take the Next Step: Leading Lasting Change in the

Church, by Lovett H. Weems, Jr. (Nashville: Abingdon, 2003)
A b i n g d o n Press has p a r t n e r e d w i t h t h e G. Douglass Lewis C e n t e r for

C h u r c h Leadership (at Wesley Theological Seminary) t o launch w i t h
this evocative v o l u m e a n e w series o n transformational leadership in t h e
Wesleyan spirit, Discoveries: Insights for C h u r c h Leadership.
W e e m s is Director of t h e Lewis C e n t e r a n d widely respected as a
writer, consultant, pastor, administrator, a n d advocate for leadership
studies in theological education. H e r e h e writes a practical manual, replete
w i t h helpful diagrams a n d pithy quotes, a i m e d at clergy a n d lay leaders
w h o seek to g u i d e congregations toward lasting c h a n g e (change t h a t values
t h e u n i q u e stories of congregations).
W e e m s articulates gracefully a n d astutely his o w n integration of litera
ture o n p r e p a r i n g a n d moving t h r o u g h change. S u m m a r i z i n g m u c h of
c u r r e n t "best t h o u g h t a n d best practices" in t h e field, h e provides a road
m a p for congregations to move t h r o u g h transformative processes of vision
casting a n d renewal. While drawing expertly o n t h e research and w i s d o m
of n u m e r o u s others, h e reveals t h r o u g h case studies a n d a n e c d o t e s his o w n
e x p e r i e n c e a n d passion for congregational ministry d e v e l o p m e n t in t h e
Wesleyan spirit. (The e n d n o t e s are a n excellent bibliography for t h e r e a d e r
w h o w a n t s to engage in further research.)
Given t h e n u m b e r and variety of resources a n d consultants in t h e field
of congregational leadership, o n e might w o n d e r at yet a n o t h e r b o o k o n
transformational leadership. Weems's c o n t r i b u t i o n to t h e leadership litera
ture o n change a n d vision casting m a y b e his focus o n celebrating a n d
preserving t h e best of t h e past while moving t h r o u g h transition, especially
in congregations t h a t are in earlier stages of perceived decline. His message
to pastoral leaders includes a call to rehearse a n d affirm t h e congregation's
story by drawing u p o n t h e richness of its u n i q u e c o m m u n a l narrative.
Leaders t h u s serve as "bridge-builders" b e t w e e n congregational history a n d
n e w or reframed ministries. T h e next step in faithfully fulfilling mission is a
vision t h a t is cast, shared, p l a n n e d for, a n d enacted. T h e next chapter in a
congregation's story is dealing w i t h change positively. That is t h e change
V O L U M E 2 5 , N U M B E R 1. S P R I N G 2 0 0 5
ESLINGER, WOURMS, ESLINGEIVWARNER
that lasts. Weems also r e m i n d s us that vision is n o t created b u t discovered

in G o d ' s o w n vision a n d o u r o w n storiesan encouraging w o r d in t h e face
of t h e often d a u n t i n g challenge of moving forward.
Several c o m p o n e n t s are less a p p a r e n t (or even missing) in Weems's
road map: discussion of t h e frequent systemic dysfunction t h a t m u s t b e
a t t e n d e d to prior to renewal a n d casting of n e w vision; t h e role of core
values in t h e visioning process (central to m u c h transformational litera
ture); t h e centrality of sacramental and liturgical life as a context for
c o m m u n a l transformation. Nevertheless, W e e m s ' s u s e of u n i q u e congrega
tional stories is extremely helpful in reinforcing t h e key ideas h e presents.
T h e s e stories bring prescribed practices to life, inspire h o p e in t h e reader,
a n d reinforce Weems's t h e m e of narrative at t h e h e a r t of leading t h r o u g h
change. Perhaps future v o l u m e s of t h e Discoveries series will a t t e n d t o
s o m e of t h e less-developed aspects m e n t i o n e d above a n d t o e v e n b r o a d e r
d e n o m i n a t i o n a l contexts. In t h e m e a n t i m e , Weems's w i s d o m a n d integrity
shine t h r o u g h in this first v o l u m e a n d will certainly e n c o u r a g e a n d orient
t h o s e w h o are ready to "take t h e next step" in leading congregrations
toward u n i q u e participation in t h e c o m i n g reign of G o d .
Reviewed by Elise Eslinger, Elizabeth Wourms, and Richard Eslinger. They are
associated with the Institute for Applied Theology at United Theological Seminary
in Dayton, Ohio.
Evangelical and Methodist: A Popular History, by RiieyB.

Case (Nashville: Abingdon, 2004)
C ase reflects o n a c o n s t i t u e n c y integral to r e c e n t U n i t e d M e t h o d i s t

tradition: "populist evangelicalism." T h e thesis of t h e b o o k argues t h a t
t h e c u s t o m a r y n o t i o n a b o u t t h e G o o d N e w s m o v e m e n t as primarily a
conservative reaction to t h e social and political u n r e s t of t h e 1960s a n d
1970s fails to do justice to t h e m o v e m e n t . Rather, says case, "Good N e w s is
b e t t e r u n d e r s t o o d as a m o v e m e n t authentically Methodist, authentically
Wesleyan, in direct lineage w i t h t h e doctrines a n d e t h o s of t h e C h u r c h ' s
past, b u t w i t h an eye to renewal in t h e Church's future" (12). Reflection
u p o n historical events and characters in any time a n d place can b e an
enriching practice. Perhaps in this time a n d place following t h e 2004
G e n e r a l Conference careful critical reflection is especially n e e d e d .
Evangelical and Methodist assists m e , a recipient of a J o h n Wesley
SPRING 2005 109

EVANGELICAL A N D METHODIST: A POPULAR HISTORY
Fellowship offered by A F o u n d a t i o n for Theological E d u c a t i o n (176-77, 188,

221, 261) a n d a professor of evangelism at a U n i t e d Methodist-affiliated
theological seminary, to u n d e r s t a n d t h e unfolding of a history in w h i c h I
find myself. A l t h o u g h n o t w r i t t e n chronologically, C a s e provides a narra
tive for t h e e m e r g e n c e of s o m e of t h e structures t h a t enable m y ministry,
yet t h e i m p e t u s of which b e g a n prior t o m y recollection.
Therefore, Case's history is n o t w i t h o u t implications for m e , which natu
rally lead to questions, mainly of clarification. Clarification of t e r m s such as
populist a n d t h e at-times interchangeable u s e of fundamentalist a n d evangel
ical would provide helpful detail a n d alleviate confusion. A n o t h e r i m p o r t a n t
area of clarification, addressed by reference to a w i d e r n u m b e r of p r i m a r y
a n d s e c o n d a r y sources, is Case's u n d e r s t a n d i n g of "traditional Wesleyanism"
(185). T h e late Albert Outler, leading Wesley scholar a n d "Mister United
M e t h o d i s t of t h e 1970s" (174), features in t h e history. However, little, if any,
attention is given to t h e Neo-Wesleyan m o v e m e n t within theological educa
tion and t h e b r o a d e r church. Similarly, t h e F o u n d a t i o n for Evangelism a n d
its work in establishing faculty positions in United M e t h o d i s t theological
schools to e n c o u r a g e t h e theological s t u d y a n d teaching of evangelism also
coincides w i t h this narrative b u t is n o t featured.
T h e remarkable volatility of t h e p r e s e n t t i m e w i t h i n United M e t h o d i s m
d e m a n d s careful critical reflection a n d a t t e n t i o n to p r i m a r y a n d s e c o n d a r y
sources, i n t e r p r e t e d w i t h Christian charity. I h o p e t h a t Evangelical and
Methodist will n o t o b s t r u c t conversation b e t w e e n constituencies b u t will
p r o m p t readers to follow t h e m o d e l provided by t h e exchange b e t w e e n
R o b b a n d Outler, d e s c r i b e d by t h e latter:
It was . . . downright disconcerting to have Dr. Robb and some of his friends
show up in my study one day with an openhearted challenge to help them do
something more constructive than cry havoc Here, obviously, was a heaven
sent opportunity not only for a reconciliation but also for a productive alliance
in place of what had been an unproductive joust. Moreover, as we explored our
problems, some unexpected items of agreement began to emerge (176).
Reviewed by Laceye E. Warner. Warner is Assistant Professor of the Practice of

Evangelism and the Royce and Jane Reynolds Teaching Fellow at Duke University
Divinity School in Durham, North Carolina.

QUARTERLY REVIEW EDITORIAL BOARD
T E D A. C A M P B E L L RUSSELL E . R I C H E Y
Garrett-Evangelical Theological Seminary, Candler School of Theology, Atlanta. GA
Evanston, 1L
L I N D A E. T H O M A S
MINERVA G. C A R C A N O Lutheran School of Theology' at Chicago,
Metropolitan District, Portland, OR Chicago, IL
PATRICIA FARRIS TRACI C. W E S T

The Theological School. Drew University.
First United Methodist Church, Santa Monica, CA
Madison, N ]
G R A N T HAGIYA
D A V I D K. Y E M B A
Los Angeles District Office, Los Angeles, CA
Faculty of Theology. Africa University.
JEROME K I N G D E L P I N O , C H A I R Mutare, Zimbabwe
The United Methodist Church, Nashville, TN
MARY A N N M O M A N
The United Methodist Church, Nashville, T N
T H O M A S W. OGLETREE
The Divinity School, Yale University,
N e w Haven, CT
HARRIETT JANE O L S O N
The United Methodist Publishing House,
Nashville, T N
IN THIS ISSUE:
Issue Theme:
The Palestine-Israel Conflict: A Short History
Elaine C. Hagopian
Barry E. Bryant
United M e t h o d i s t s a n d t h e Israeli-Palestinian Situation
Rhonda McCarty
The Conflict over Palestine: A Palestinian Christian R e s p o n s e
Nairn Ateek
Michael Lemer

The United M e t h o d i s t C h u r c h as a Global C h u r c h
David J. Lawson
Patrick Streiff
A Word on the Word

I.ectionary Study
John C. Holbert
Joon-Sik Park
Book Reviews
Take the Next Step: Leading Lasting Change in the Church, bv Lovett H. Weems.
Jr. (Nashville: A b i n g d o n . 2003)
Reviewers: Elise Eslingcr, Elizabeth Wourms, and Richard Eslinger
Evangelical and Methodist: A Popular History, by Riley B. C a s e (Nashville:
A b i n g d o n . 2004)
Reviewer: Laceye E. Warner
* N E X T ISSUE: ^
. Do UNITED METHODISTS STILL BELIEVE IN HOLINESS?

Spring 2005 Quarterly Review - Theological Resources For Ministry

Încărcat de

Informații document

Titlu original

Drepturi de autor

Formate disponibile

Partajați acest document

Partajați sau inserați document

Opțiuni de partajare

Vi se pare util acest document?

Este necorespunzător acest conținut?

Drepturi de autor:

Formate disponibile

Spring 2005 Quarterly Review - Theological Resources For Ministry

Încărcat de

Drepturi de autor:

Formate disponibile

25/ SPRING 2005

REVITALIZING THEOLOGICAL REFLECTION IN THE CONGREGATION

The Church in Review

A Word on the Word

Issues In: Homiletics

NASHVILLE, Term.In its effort to explore n e w a v e n u e s and formats for com

Q R is printed on acid-free paper.

Editor: Hendrik R . Pieterse

Reflections of a Recovered Christian Zionist

T h e Conflict over Palestine: A Palestinian Christian R e s p o n s e <

A Jewish Renewal U n d e r s t a n d i n g of t h e State of Israel

David J. Lawson >

A Word on The Word

I s s u e s In: World Mission

Evangelical and Methodist: A Popular History, by Riley B. Case

"Blessed Are the Peacemakers"

O n e of t h e twentieth century's greatest atrocities was t h e Holocaust

h e a r d by Christians from o t h e r p a r t s of t h e world, Sabeel Ecumenical

Barry E. Bryant is Associate Professor of United Methodist Studies at Memphis

The Palestine-Israel Conflict:

T h e Palestine-Israel conflict is a political conflict. A l t h o u g h t h e conflict

We cannot allow the Arabs to block so valuable a piece of historic reconstruc

In fact, Palestinians w e r e p r e d o m i n a n t l y farmers, m e r c h a n t s , intellec

Zionism, Jewish Identity, and British Imperial Interests

T h e s e c o n d h u r d l e that t h e Zionists h a d t o overcome was to convince

maintain a n d p r o m o t e t h o s e interests in r e t u r n for t h e British facilitating

The Broken Trust: The Betrayal of Palestine

Wilson and the King-Crane Commission of 1919

increasing colonial immigration of Jews from E u r o p e into Palestine would

The British Mandate: the Interwar Years in Palestine

Britain a n d France justified this a r r a n g e m e n t o n t h e basis that t h e Arabs

T h e British M a n d a t e Period in Palestine

British official, h e actually used his position to lay t h e foundations for a

Riots, Violence, a n d Strike in Palestine: T h e 1936 Peel C o m m i s s i o n

institutional structures in Palestine, w i t h paramilitary organizations at t h e

Palestinians kept pressing t h e British to live u p to t h e 1915-1916 agree

Certain communities formerly belonging to the Turkish Empire have reached a

In N o v e m b e r 1934, Palestinians a p p r o a c h e d t h e British high commis

1. The establishment of democratic government in accordance with the

2. Prohibition of the transfer of Arab lands to Jews.

T h e Palestinians u n d e r s t o o d t h a t u n r e s t r a i n e d Jewish immigration,

T h e o u t b r e a k of World War II p o s t p o n e d further t h i n k i n g o n Palestine.

Post-World War II Developments

After all t h e Zionist efforts t o increase p o p u l a t i o n density, Jews formed

the International Court of Justice be asked for its opinion on . . . a) whether or

The Arab challenge w e n t d o w n to a U.S.-pressured 21-20 vote o n a

The 1948 War

U N trusteeship. T h e resolution established a special legal regime to deal

The 1967 War and Its Aftermath: Stage-Two Expansion

Given t h e Israeli d i l e m m a of w a n t i n g t o k e e p t h e land b u t n o t t h e

D u r i n g t h e period from 1967 to t h e e n d of t h e first Gulf War in 1991,

of t h e PLO declared a Palestinian state in 1988, rooting its legitimacy in t h e

was established in t h e territories, t h e PLO, representing all Palestinians,

(XXIX) (1974), as well as t h e U N Declaration of H u m a n Rights a n d t h e

secular. In o r d e r n o t t o e x p o s e t h e contradiction, t h e Zionists never

Elaine C. Hagopian is Professor Emerita of Sociology at Simmons College,

34. Ibid., 16.

I t is probably n o t a g o o d t h i n g t o begin an article like this w i t h an autobi

p e o p l e feel like s i n n e r s in t h e h a n d s of a n angry, apocalyptic G o d . It was a

Scofield, Darby, and Dispensationalism

Christians a n d n e e d e d to b e converted to t h e "true" faith. Second, w h e n his

u n d e r s t a n d i n g Scripture since a great deal of p r o p h e c y was left o b s c u r e

It is for this r e a s o n t h a t Dispensationalists for a long time s h o w e d little