As we hiked the Abraham Path, I realized that every step was inescapably political.
When Jews, Christians, and Muslims gather to celebrate arts and culture, the dividing walls crumble.
The stories we tell can do real damage. Or they can heal.
“It’s one thing to say you support a two-state solution. It’s another thing to go to Israel and study Judaism.”
How does theology shape Jewish democracy, in light of the many competing claims and complex relationships in the land of Israel?
Are the people of 21st-century Israel the chosen ones of Genesis to whom Yahweh promised the land in eternal covenant? Walter Brueggemann gives a nuanced answer.
There is a sharp contrast between West Jerusalem and mostly Arab East Jerusalem. Along this political and economic divide, violence has erupted.
Padraig O'Malley is not the first scholar to call the two-state approach a failed paradigm. Yet where others suggest an alternative, O'Malley remains in the deconstructing stage.
It was the shortest Vatican II document but among the most influential. Whatever its limits, it was a watershed in Christian-Jewish relations.
"In the Middle East peace process, the peace was being negotiated by secular elites who lacked the religious language of so many of their people."
The BDS movement posits that a just future for the Palestinians lies first of all in disengagement from and resistance to Israel. But does it?
(The Christian Science Monitor) The first bureaucratic triumph upon our arrival in Jerusalem came at the Ministry of Interior, when a surly woman peeled off our newly minted residency visas and pressed them into our passports. “We are prisoners of thanks,” my husband and I said, mustering an antiquated Hebrew phrase of gratitude. “Bye,” she replied, with all the feeling of a desert rock.
Alain Epp Weaver offers a new conceptual bridge to explain the Israel/Palestine conflict to U.S. readers and to suggest a way forward.
Jean-Pierre Filiu rightly places Gaza at the center, not the margins, of Palestinian history. But he fails to let Gazans speak for themselves.
In August 1994, I was an introspective, brainy 16-year-old, fresh from a summer in Israel with a busload of other 16-year-olds. On my last morning in Jerusalem, I had watched the sun rise: cool breezes over ancient golden stones. I heard church bells ring and the Muslim call to prayer, whispering my own Hebrew dreams into fuzzy pink air. As a Jewish teen who went (reluctantly) to Israel for the Roman ruins but stayed for the prayers, when we chanted under desert stars I was suspended somewhere in between Reform Jewish teenagerhood and a future as a religious studies professor—plus my always evolving, complex relationship with Jewish adulthood. This was when I first encountered Rodger Kamenetz’s The Jew in the Lotus: A Poet’s Rediscovery of Jewish Identity in Buddhist India.