Christianity arose from the lands of biblical Palestine and, regardless of its twentieth century associations with the Arab-Israeli conflict, to Christians around the world it remains first and foremost the birthplace of Christianity. Nevertheless the size of the Christian population among Palestinians today living in Israel and the Palestinian territories is now relatively insignificant. In Radical Christianity in the Middle East, Samuel J. Kuruvilla argues that Christian Palestinians often emply politically astute as well as theologically radical means in their efforts to prove relevant as a minority community within Israeli and Palestinian societies. Examining the political background of the gradual collapse of secular Arab Nationalism, to be replaced by Islamic liberation movements, he reveals a trend within the Christian Palestinian Church which saw increasing politicisation in the 1980s and 1990s. In the face of often-restrictive Israeli policies, such as land confiscation, along with the First Intifada, there was a drive towards setting up inter-Church and faith activism with the goal of Palestinian liberation. Kuruvilla charts the development of a theology of Christian liberation, in particular through the work of Palestinian Anglican cleric Naim Stifan Ateek and Palestinian Lutheran Pastor Mitri Raheb. From its roots in 1960s Latin America, liberation theology has been adapted and contextualised within the specific situation within Israel and Palestine to produce a framework that emphasises peace and reconciliation, while recognising the importance of resistance and national unity. Theology has impacted Christian perceptions of Palestinians' struggle with Israel; the idea of a land promised to the sons of Abraham and the moral responsibilities that come with this are pitted against Israeli oppression of both Christian and Muslim inhabitants of the Holy Land and their desire for independence and justice. Through this comprehensive study of the,often overlooked, theological, political and practical position of Christians in Palestine, Kuruvilla provides a new and insightful perspective on one of the most written-about conflicts.

"Patrick White is a member of a Catholic international teaching institute called the Christian Brothers. He has worked with young Palestinian students for four years before and after the uprising." -- jacket, p.[4].

Religion and religious nationalism have long played a central role in many ethnic and national conflicts, and the importance of religion to national identity means that territorial disputes can often focus on the contestation of holy places and sacred territory. Looking at the case of Israel and Palestine, this book highlights the nexus between religion and politics through the process of classifying holy places, giving them meaning and interpreting their standing in religious and civil law, within governmental policy, and within international and local communities. Written by a team of renowned scholars from within and outside the region, this book follows on from Holy Places in the Israeli-Palestinian Conflict: Confrontation and Co-existence to provide an insightful look into the politics of religion and space. Examining Jerusalem’s holy basin from a variety of perspectives and disciplines, it provides unique insights into the way Jewish, Christian and Muslim authorities, scholars and jurists regard sacred space and the processes, grass roots and official, by which spaces become holy in the eyes of particular communities. Filling an important gap in the literature on Middle East peacemaking, the book will be of interest to scholars and students of the Middle East conflict, conflict resolution, political science, urban studies and history of religion.

Originally published: Glasgow: Scottish Herald Books, 2006.

Using a wealth of primary sources, this book traces the history of Palestinian Islamic Jihad (PIJ), one of the most important yet least understood Palestinian armed factions from its origins in the early 1980s to today, exploring its continued presence despite its more powerful sister movement Hamas.

"From the text: "The background is clear. . . . [Jerusalem] has been conquered and re-conquered more than 37 times. The latest conquest in 1967 was by the Israeli army. After the war Israel 'took in' not only the 5 square kilometers of Arab East Jerusalem - but also 65 square kilometers of surrounding open country and villages, most of which never had any municipal link to Jerusalem. Overnight they became part of Israel's 'eternal and indivisible capital.' The history of Jerusalem has been written with blood."" "The first part of this sequel to Justice and Only Justice focuses on events since the Intifada of 1987, including the violence that has come from Israel's aggression and from the use of suicide bombers by Palestinians. The second part of the book draws on scripture, lifting up biblical figures such as Samson, Jonah, Daniel, and Jesus as it examines issues of ownership of the land. In the final section, Ateek presents a strategy to achieve peace and justice nonviolently that will promote justice for the Palestinians and security for both Israel and Palestine."--BOOK JACKET.

A Palestinian Christian theologian shows how the reality of empire shapes the context of the biblical story, and the ongoing experience of Middle East conflict.