Jeremiah 58:11 The LORD will guide you continually, and satisfy your needs in parched places, and make your bones strong; and you shall be like a watered garden, like a spring of water, whose waters never fail.
There is something very human about having ash smeared upon one’s skin. The charred remnants of a once green, living thing—when it comes into contact with our flesh—are intended to encourage us to inhabit a posture of repentance and remind us of the fragility of our short existence on this earth.
earth to earth, ashes to ashes, dust to dust.
And yet, this brush with death and decay ought also to remind us of life and its persistence. Though ash is a product of fire, which has the potential to cause immense destruction, it contains some of the most vital nutrients for soil—calcium, magnesium, potassium. Ash is akin to compost in that way—both are composed of the decay of living things, which in turn, fosters fertile conditions for new life to spring forth.
Death, agriculturally speaking, is certainly a necessary precursor for new growth. Yet we must be careful in our desire to draw parallels and find hope amid desperation, not to erase the grave reality facing our siblings in the Middle East, whose freedom and right to life are under constant threat today. In the wake of an ongoing global pandemic that disproportionately affected those in the Middle East, the presence of death is all too familiar for those in the region. Amid the pandemic, an economic crisis rages in Lebanon, making everyday needs inaccessible to a majority of the population. In Jerusalem, dozens of families continue to face the threat of home demolitions and displacement at the hands of the city municipality and military. And the people of Gaza continue to face airstrikes and other attacks on the heels of one of the most brutal years of Israeli military attacks on Gaza in recent history.
So many lives have been lost, and so many more have been maimed, imprisoned, and deteriorated. For these injustices and so many more, we cry out to the God whose waters never fail.
And yet, in a season where we might be easily discouraged when it comes to the ongoing cultivation of peace and justice in the Middle East, might we instead learn about hope from ash and soil? In times full of mourning, though a faithful and healthy practice, might we find comfort in the mystery of the earth that brings forth life from death? And in seasons of loss and lament, might we draw hope from a God who tends to creation like a garden, seeking to water us well?
While mourning the immense loss of life and opportunities for peace, Churches for Middle East Peace (CMEP) is also celebrating the small victories and glimmers of hope that sprout up simultaneously. We celebrate alongside our dear friends and allies who are laboring for peace and justice in the Middle East, and we join in the work of hope together. Hope, not an empty platitude, but the work of cultivation itself. The Rev. Dr. Mitri Raheb offers that hope is envisioning a future beyond destruction, as the prophet Jeremiah did. He suggests that “hope is faith in action in the face of the empire. Hope is what we do today.” (Raheb 2014, 130).
Let us find encouragement in the God of Life, who tends to seeds planted, even in the midst of winter, even during the darkest of days. And let us be emboldened by our siblings in the Middle East, who have never given up hope, and join them in sowing faithful seeds. May we live into the tension between death and life, and nurture the conditions upon which hope can grow.
Living God, remind us, in this season, of the viability of prayerful tending to the seeds of peace and justice. As we contemplate the fragility of life and its interconnectedness with death and decay, let us be invigorated to tend to life amid the ashes. Oh God of soil and seed and compost, strengthen us to continue laboring for the life and flourishing of all our brothers and sisters in the Middle East, and for our collective liberation.
Jennifer Maidrand is the Outreach Manager for CMEP. She is a Ph.D. candidate in Bible and Cultures at Drew University, where she also earned her M.A. Her research focuses on how biblical interpretation and archeology have shaped the contemporary land of Palestine-Israel and its geo-politics. She is a member of the UCC Church and is committed to fostering interfaith and intercultural community education and dialogue around sacred texts, the earth, and politics. Jennifer is grateful to have the opportunity to utilize and grow these passions, previously as a fellow and now as a staff member with CMEP. When she isn’t working, you can find Jennifer trail running, rock climbing, gardening, or playing with her cats, Peanut and Fig.
Raheb, Mitri. Faith in the Face of Empire: The Bible Through Palestinian Eyes. Maryknoll, NY: Orbis Books, 2014.
The pre-Lenten season of Shrovetide begins 49 days before Easter and culminates on Shrove Tuesday. For many churches, the tradition is for the palm branches used in the service the previous Palm Sunday to be burned in preparation for the next day, Ash Wednesday. Other traditions celebrate Fat Tuesday and mark the day with pancake breakfasts, or other sweets, such as Pączki (fried dough). These traditions embody the tension between death (ash) and sweetness in life (cakes).
As Christians around the world, including in the Middle East, prepare for Lent, all experience a sharp reminder of humanity’s mortality, finiteness, fragility, and our need for God. God who is love, life, infinite, and abundant. It also takes place at the time of year when those of us in the Northern Hemisphere experience the lengthening of days in the move from winter to spring. As you join CMEP and our brothers and sisters in Christ in the Middle East this Lenten season, I pray that you would not find yourself mired in despair for your humanity, but that the awareness of your need for God’s goodness, grace, and forgiveness would increase. We especially keep this truth in mind as we grieve so many realities affecting people in the Middle East such as the ongoing war in Yemen, the devastating economic crisis in Lebanon, and the humanitarian and human rights concerns in the occupied Palestinian territories.
Then I turned to the Lord God, to seek an answer by prayer and supplication with fasting and sackcloth and ashes. Daniel 9:3
From death, dirt, and ash comes growth, fruit, abundance, and life. May the light of God meet us in these dark days, watering our parched spirits, cultivating our souls, laid bare, with the seeds of awareness and future promise sown so that God may begin a new thing in our life.
God, I pray that you would meet each of us in our dark night of the soul to warm the coldness of our hearts and that while we reflect, examine, confess and repent we would be prepared for the new season you invite us to. Spirit, prick our hearts and guide each of us to a fuller, deeper, richer knowledge of your love, life, and the ultimate sacrifice of Christ Jesus, our Lord.
Written by Rev. Aune M. Carlson, Director of Operations for CMEP. Aune earned her Masters of Divinity and Masters of Nonprofit Administration and graduate certificates from North Park Theological Seminary and School of Business and Nonprofit Administration. Ordained by The Evangelical Covenant Church (ECC). She is passionate about creating, defining, and refining structures to operate effectively and efficiently. A collaborative team leader, building a strong team atmosphere where tasks are met with close attention to detail and creativity.
***** Any views or opinions contained herein are solely those of the author and do not necessarily represent those of Churches for Middle East Peace (CMEP).
This devotion, written by CMEP’s Manager of Middle East Partnerships, Kevin Vollrath, is in preparation for our upcoming Lent Devotional series. The first Lent Devotional will be available on March 1, 2022, and our theme for Lent is “Hope Grows: Seeds planted, future promise”. You can find our Lent Devotional series here.
LEARNING ABOUT ANCIENT CHRISTIAN COMMUNITIES
‘Why are we ‘celebrating’ the fast of Great Lent this month?’
EDITOR’S NOTE: Right now in America, there’s not a hotter question than: What does it mean to be “Christian”? Of course, that question is freighted with our own “local” political meaning in the United States today. Here at ReadTheSpirit magazine, our goal week after week is to cover global religious and cultural diversity—because we believe that learning about diversity leads to healthier communities.
Around the world, Christians make up nearly a third of our population, according to Pew Research. However, North America is home to only about 12 percent of the world’s 2.2 billion Christians. That means our American battles over who can be called a “Christian” can sound like a local family feud among the nearly 2 billion Christians who live in South America, Africa, Europe and Asia.
This week’s cover story reminds us, as Americans, about another vast swath of Christianity—nearly 300 million Christians who most Americans tend to forget: the Orthodox. Thanks to researcher Kevin Vollrath and our long-time friend Mae Cannon, ReadTheSpirit plans to bring readers a monthly series of stories from this ancient Eastern branch of Christianity. You can read our latest Cover Story on Mae Cannon’s work from 2020, headlined: As millions of Christians move toward activism, you should meet Mae Elise Cannon, an ethical organizer. Among her many commitments, Mae is executive director of Churches for Middle East Peace, which made this new monthly series possible. You can learn more about Kevin at the end of this column.
We start this week with a story about Father Elias Khoury, a Greek Orthodox priest in Jadeidi, Israel, who is preparing for Great Lent to begin on March 15. That may surprise many of our readers, because we reported on the start of Lent for Western Christians last month! In fact, this year, the Western and Orthodox calendars vary by almost an entire month.
Father Elias: ‘As Christians, our life is a fasting period.’
Father Elias Khoury
By KEVIN VOLLRATH Contributing Columnist
When Father Elias Khoury, a Greek Orthodox priest in Jadeidi, Israel, talks with his community about the Fast of Great Lent, he uses words like “celebrate” and “joyful” that may sound surprising to Christians living in the United States. Millions of American Christians—Catholics and Protestants—began Lent on February 17 with Ash Wednesday. Because church calendars vary between Western and the ancient Eastern churches, Orthodox churches will begin the period of reflection that leads to Easter with Clean Monday on March 15. And very much like Father Elias’s sermons in the Middle East, Orthodox clergy emphasize the great joy families should feel while giving up a whole host of favorite foods.
For Americans, giving up chocolate during Lent seems like a major sacrifice. In the Orthodox world, observant families abstain from meat, fish, eggs and dairy products, wine and oil.
What’s joyful about that?
This kind of fasting is a reminder of the watchfulness and humble self-denial with which Christians should live their lives, Father Elias says. “As Christians, our life is a fasting period. We’re not just doing it one day or one week. It’s not just a celebration of a memorial day. It’s something that we live, not just during times like the Fast of Great Lent, but all of our life. It involves much more than what we are eating and drinking. We must learn to become watchful and fasting is living in that awareness, when you watch yourself always. It’s a daily process and our job as Christians.”
That is also why Great Lent is part of a much longer process that actually began weeks ago for Orthodox communities—preparing week by week with scripture readings, prayers and a gradual paring away of foods to be ready when Great Lent begins.
The seven weeks of Great Lent are preceded by four weeks of preparation in which the faithful give up whole sections of their normal diet until a family’s dinner table is, for the duration of Lent, stripped of animal products, wine and oil. Far from arduous, it is a joyful time of drawing near to each other and God, with daily prayers and inspiring Bible readings. Lent is a celebration because it gives us the opportunity “to live the biblical story” liturgically, from creation in Genesis to redemption in Revelation, as Father Elias puts it.
“Our readings during this time are joyful and not sad,” Father Elias says. “We’re celebrating the Kingdom of God on Earth! It’s part repentance, and part happiness that God gave us salvation”
Before becoming a Greek Orthodox priest, Father Elias worked as an engineer. He has been married for over 20 years and has two kids. He also enjoys teaching in a local middle school.
Christian Palestinians speak in this amazing resource responding to the question “Is Peace Possible?”
The new book “Is Peace Possible in the Holy Land?” reveals Holy Land Christians’ struggle for survival amid the Israeli-Palestinian conflict.
Written by the Assembly of Catholic Ordinaries of the Holy Land’s Justice and Peace Commission, this book contains a compelling collection of articles and declarations from the Catholic Church in Jerusalem.
Including a pastoral letter from the former Latin Patriarch Michel Sabbah, chapters provide an in-depth, first-hand, authoritative understanding of the identity of Holy Land Christians. In addition, Is Peace Possible? includes numerous perspectives on the Israel/Palestine conflict emerging from the Christian community. The book serves as an excellent resource for background information for those making a pilgrimage to the Holy Land.
For example, Christians in the region, are called the “living stones” of the Holy Land as their communities date back to the time of Christ. Historically, Christians – predominately Arab Palestinians – made up 18-percent of the overall population. Today, they constitute less than two percent.
The first chapters serve as a backdrop to position papers, formulated by the Commission, that deal with various aspects of the Israeli-Palestinian conflict. These position papers were written to help the Church promote justice and peace in the region as an integral part of her mission.
Palestinian Christians confront difficult political situations on a daily basis. At the same time, they strive to promote dialogue and reconciliation and nourish the faith, that peace might blossom for generations of future Christians, Jews, and Muslims, Israelis, and Palestinians.
This book is not for the faint-hearted. It paints an unsettling and frequently disturbing portrait of the life, trials, and systematic persecutions of the Christian Palestinians in the Holy Land. “Finally,” wrote one reviewer, “authoritative answers for those who have wondered where the Church stands on the situation in the Holy Land and its’ Christians!”
To read this powerful resource online, visit CMEP’s website here. The physical book is available at Amazon.com or at your local retailer. The U.S. editor and CMEP Catholic Advisory Council chair, Sir Jeffery Abood, can be reached at email@example.com.
A Franciscan Blessing
May God bless you with discomfort at easy answers, half-truths, and superficial relationships so that you may live deep within your heart.
May God bless you with anger at injustice, oppression, and exploitation of people, so that you may work for justice, freedom, and peace.
May God bless you with tears to shed for those who suffer pain, rejection, hunger, and war, so that you may reach out your hand to comfort them and to turn their pain to joy.
And may God bless you with enough foolishness to believe that you can make a difference in the world, so that you can do what others claim cannot be done, to bring justice and kindness to all our children and the poor. Amen.
We hope you will join us for a webinar about this important resource on Thursday, March 3, 2022, at 11:00 am EST. Facilitated by Julie Schumacher Cohen, former Deputy Director of Churches for Middle East Peace and member of the CMEP Catholic Advisory Council, and including representatives from The Assembly of the Catholic Ordinaries of the Holy Land and Palestinian Christians. Find out more and register here.
Rev. Dr. Mae Elise Cannon, Churches for Middle East Peace (CMEP), Executive Director
The present violence in Israel/Palestine is the predictable result of Israel’s ongoing occupation of the Palestinian territories, significant military advantage, and its willingness to tolerate relatively little damage for the sake of preserving the status quo of occupation. Until the violence escalates, as it has in recent days, the world pays little attention despite taking place in land considered sacred by the three Abrahamic traditions—Judaism, Christianity, and Islam.
In May, Jewish settlers, who have long used Israeli domestic laws to forcibly transfer Palestinians from their neighborhoods in East Jerusalem, pushed to climax a court order to evict 58 Sheikh Jarrah residents, including 17 children, from their homes on the basis that the land under their apartments had been owned by a Jewish benevolent trust in the 19th century.
These Jewish settlers have no family connection to that trust, but Israeli law allows them to become trustees and then “re-claim” land that had been owned by Jews in East Jerusalem at any time before 1948. This and many other Israeli laws allow Jewish Israelis to displace Palestinians—or demolish their dwellings as prelude to expulsion—within Jerusalem and across Green Line Israel. The systemic dispossession of Palestinians in East Jerusalem today is carried out under major one-way Israeli domestic laws enacted as early as Absentee Property law of 1950 (long before the 1967 war) and as recently as 2017 (the “Kamenitz laws”). However, there are no Israeli laws that allow Palestinians to return to lands they were displaced from either in 1948 or since 1967. Similar “legal” transfers of Palestinians’ land are happening elsewhere in Jerusalem, notably in two areas of Silwan. Israeli settlement policies are another example of ways Israeli laws are biased against Palestinians.
As the May 1 court decision to finally implement the eviction transfer approached, there were demonstrations in Sheikh Jarrah by Palestinian residents and their Israeli and international allies. Peaceful demonstrations were increasingly attacked with violence by both Israeli police and Israeli ultranationalists. Omer Cassif, Israeli Knesset member, was beaten twice by police, becoming front-page news in Israel. Israeli police and ultranationalist violence increased in Sheikh Jarrah after violence around the Temple Mount/ Haram al-Sharif. Ramadam is the holiest time of year for Muslims, making dear worship at Islam’s third holiest site. Jerusalem Day celebrates Israel’s capture of East Jerusalem in 1967, allegedly reunifying it. Ramadan and Jerusalem Day’s alignment this year were two ingredients in this recipe for disaster. Palestinians responded with increased demonstrations in East Jerusalem, in the West Bank, and across Green Line Israel. The combination of all of these factors exploded.
The recent flare up included stun grenades thrown by Israeli police into al-Aqsa mosque during prayers, Hamas threatening and then firing rockets in response to events in Sheikh Jarrah and on the Temple Mount, and Israeli ultranationalist provocations, were all proximate causes of the present explosion of fighting gripping the news. But this is only the latest round of violence that has regularly escalated every couple of years for more than a decade. The only differences this time are the increased destructiveness of Hamas missiles and Israeli airstrikes; and the advent of fighting within Green Line Israel between Jewish and Palestinian Israeli proteseters.
A shared Jerusalem has long been the stated goal of both Israeli and Palestinian leaders, whether in a Jerusalem exclusively under Israeli control, or in a Jerusalem as capital to an Israeli state and a Palestinian state. However, Israeli policy, from the various discriminatory laws aimed at displacement of Palestinians, to the military occupation of the West Bank and police occupation of East Jerusalem and Hamas’ rockets, are just some of the ways the ongoing conflict continues to threaten a shared Jerusalem.
Jerusalem is shared by three major religions, Judaism, Christianity and Islam, but Israeli policies make it less and less shared each day by Jews, Christians and Muslims. Israel’s “legal” discrimination and displacement efforts at Jewish supremacy in Jerusalem, in the West Bank, and inside Green Line Israel instead produce religious fanaticism among Israelis and Palestinians alike, a systemic threat to the security, even the very lives, of Palestinians and Israelis alike.
To break this cycle of violence, Israel must end the occupation and its enduring legal oppression. Israel’s government has presented the occupation as temporary, but it has lasted more than 50 years. The Interim Transition in the various Oslo Accords is still interim more than 20 years later, and there has been no positive improvement over the past decade or more.
The United Nations Security Council (UNSC) should condemn the underlying causes of these threats to peace: occupation, land dispossession, and more. As as an evangelical pastor and the executive director of Churches for Middle East Peace (CMEP), I call on the UNSC, including the United States government, to take strong and decisive action to maintain peace in the Holy City of Jerusalem, and to protect all of God’s children, Israeli and Palestinian alike. The “legal” forcible transfer of Palestinians in Jerusalem, in the West Bank, and inside Green Line Israel must end.
Such UNSC action requires diving into long-term Israeli practices, not just the violence of the day. The dispossession of the families in Sheikh Jarrah at issue now, for example, is the end result sought by Israeli settlers in a lawsuit they filed in 1974 to dispossess Palestinian owners and residents from the buildings. Similar displacements, leading to Israeli settlers moving in after the forced transfers, have taken place in East Jerusalem often over the past two decades, 385 Palestinians displaced in 2020 alone.
If actions against sharing Jerusalem continue, the Holy City will continue sliding from light on the hill to a lit series of firecrackers, with the only questions being the length of time between explosions and their intensity. The Holy Land will continue experiencing an unholy maintenance of occupation by force, only limited by violent interventions. The Security Council must go beyond managing violence, to opposing root causes of violence in order to build lasting peace.
[Facilitators/Convenors: G.J. Tarazi, Leslie Withers, and Allison Tanner]
Allison Tanner is a CMEP board member on behalf of the Alliance of Baptists.
The Alliance of Baptists has a proud history of pursuing justice, affirming God’s inclusive kin-dom and equipping the church to follow in the way of Jesus. In response to Palestinian Christian siblings both within our communities and in the Holy Land, we have spent the past decade learning how we can live out these commitments in response to those longing for justice and beseeching us to work with God for their liberation. In 2013, in response to Kairos Palestine and internal organizing, the Alliance made this public commitment, “The Board of the Alliance recognizes the critical need to work for peace with justice in Palestine and Israel. The Board blesses and endorses the work of the Justice in Palestine and Israel Community.”
Our Justice in Palestine and Israel Community (JPI) has led the Alliance in the living out of this commitment through hosting educational events highlighting both the daily and multi-generational injustices Palestinians endure; equipping our membership to advocate for justice in U.S. policies and international accountability to Israel’s human right’s abuses including, but not limited to, displacement of Palestinian communities, increased settlement expansion, and ongoing military occupation of East Jerusalem, the West Bank, and Gaza; and engaging with mission partners in the work of hope and healing. Because we believe deeply in the importance of following the leadership of those directly impacted by injustice, we have focused our work on responding to the pleas of Palestinian Christians voiced in Kairos Palestine, their epistle to the international Church, follow up letters such as Cry of Hope, a Call for Decisive Action and participating in Global Kairos for Justice.
In addition to economic boycott and divestment, we acknowledge the political and cultural power of Christian Zionism in intensifying the oppression of Palestinians. As Christians, we have an obligation to challenge evils being done in the name of Jesus and disrupt theologies of death and destruction. In following Jesus’ example, we want to be clear that we believe in a God of justice, freedom, and inclusion and we must decry ways in which religious leaders co-opt religion for purposes of power and greed. A few months ago, the Alliance committed to Confront Christian Zionism in our congregations and in the halls of congress. We are grateful for our Jewish siblings who have led the way in confronting the misuse of their faith in ways that oppress others and insisting that true religion demands we disrupt all manifestations of evil, both within and beyond our religious networks.
Our partnership with Churches for Middle East Peace (CMEP) has been helpful in engaging in advocacy in the halls of congress and education in the church pews. As we continue to partner together, we covet your prayers in the work we are doing. We ask prayers for clarity in heeding the calls of or Palestinian siblings, courage to act according to our deepest commitments, and confidence in the face of misinformation and malicious attempts to silence the liberative work of God. Below is a prayer that we’ve been praying for the past year – we invite you to pray with us:
A Prayer for Palestine
God of Life and Love and Liberation
We pray for all who are living with death and devastation and destruction
We pray for Gaza and all the lives lost, communities destroyed, and families living in fear
We pray for East Jerusalem, for those who endure settler attacks,
home evictions and constant humiliation
We pray for people of the West Bank, ‘48, Refugee Camps and the Diaspora,
all who are longing for freedom, justice, and equality.
We pray for Israelis who are outraged by what is happening at the hands of their government.
We pray for all who are working for a just peace in the land we call holy.
May your life-giving spirit blow through war-torn lands and places of death to birth new life. Amen.
The Justice in Palestine and Israel Community seeks to follow the model of the First Century Jesus by “speaking truth to power” in 21st Century Palestine and Israel. The pursuit of justice is based on building meaningful relationships between and among all people, using the definition given to us by Martin Luther King, Jr., “Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love.” This community works for justice in Palestine and Israel by raising awareness about the current situation there, sponsoring trips/pilgrimages to the Holy Land, networking with other like-minded faith-based groups, and advocating the pursuit of justice with elected policymakers. We believe that if justice exists, peace will be found.
A star, a star, dancing in the night… with a tail as big as a kite.
Stars are symbolic of many things. For some, they are a spiritual or sacred symbol. For example, an eight-pointed star is a Native American symbol of hope and guidance. For others, stars are a symbol of magic, humanity, divinity, direction (as the Northern Star), excellence, or even fame. Some may say “reach for the stars” as a means to motivate. The star of Bethlehem is one of guidance, the star of David representing hope in the coming Messiah.
In the Christmas story, we read in Matthew 2 that the Magi (wise men, magicians, astronomers) see a star rise to their west and travel great distances to worship the one who has been born, Jesus, the king of the Jews. This star is the beacon of their long-awaited hope, now realized. Imagine yourself in their shoes. For generations the Jews have been awaiting the coming of the Messiah, literally looking to the skies. Can you imagine the heart palpitations, the thoughts that raced through their minds “do you think it could be?” The compelling sense to see the star, to not miss the joyous occasion, the motivation to go and see – with the thought “we must see this miraculous occasion for ourselves.”
One of my favorite holiday memories as a little girl involves driving through local neighborhoods at night, looking at Christmas lights, and belting out carols with my Dad – mostly off-key! Do you hear what I hear? was one of his favorites and remains one of mine.
Since October 1962, the song Do you hear what I hear? has sold millions of copies and been recorded by dozens of artists. So as we head into Christmas and for those who celebrate Advent, we at Churches for Middle East Peace (CMEP) will be reflecting on the words of the song as we prepare to celebrate the coming of Christ Jesus at Christmas.
With the realities affecting the Middle East — from the coronavirus to the May 2021 hostilities between Israel and Gaza, the humanitarian needs in Yemen, the economic crisis in Lebanon, to the one year anniversary of the Nagorno-Karabakh conflict between Armenia and Azerbaijan — all of us are in great need of seeing and understanding what is happening in the Middle East more clearly.
Lord God, help us to be truly thankful amidst our great abundance. Forgive us if our wealth blinds us to the needs and poverty of others. Help us to accept every gift as a miracle and blessing from you, and may we seek opportunities to share our bounty with others, in the name of Christ. Amen.
Covenant Publications. (2003). The Covenant Book of Worship (p. 99). Chicago, IL.
In this season of thanksgiving, we would like to thank those who work alongside us and support the work of CMEP. Our generous donors, the Leadership Council, our Board Members, and Church Partners.
Without the support of each of these groups, we would not be able to educate those in our communities, elevate the voices of the vulnerable or advocate for lasting policy change.
We give thanks to God for your commitment to justice and passion for peace.
We give thanks to God for your encouragement and engagement.
Rev. Dr. Mae Elise Cannon, executive director of Churches for Middle East Peace, joins our host Chris Orme for the first episode of Season 3. Mae and Chris discuss different forms of advocacy, as well the spiritual formation that takes place through advocacy.
The following is a transcript of Season 3 Episode 1 of the Do Justice podcast. It has been lightly edited for clarity. Listen and subscribe on your favourite listening app.
A few weeks ago, the Jerusalem District Court ruled that at least six families must vacate their homes in Sheik Jarrah by Sunday, May 1, 2021. In total, 58 Palestinians living in the Sheikh Jarrah neighborhood, including 17 children, are being displaced so that Jewish settlers may take possession of their homes. The ruling of the court was the culmination of the decades-long struggle for Palestinians to stay in their homes that I witnessed on that tour bus back in 2009.