It is truly my honor to be included in the program of the upcoming conference, “A Wide Tent for Justice: Next Steps for Peace in Palestine/Israel,” sponsored by Friends of Sabeel – North America and the Chicago Faith Coalition on Middle East Policy. And I’m particularly honored to be participating on a panel and leading a workshop together with Rev. Dr. Naim Ateek, founder of the Sabeel Insititute and one of the most important purveyors of Palestinian Christian liberation theology.
I can safely say my own spiritual understanding of the Israel/Palestine conflict has been profoundly influenced and challenged by the work of Rev. Dr. Ateek. I do believe religious Jews have a great deal to learn from liberation theology in general and Palestinian liberation theology in particular. I’ve long admired Ateek for his willingness to shine a light on the theological problems that come with the land-centric nature of Zionist ideology. I believe his criticism of Zionism as a “retrogression” to a Biblically-based nationalist Jewish expression is a critical one for us to consider – painful though it may be for many in my community.
Responding to the challenge of Rev. Dr. Ateek and his colleagues, I’ve been working over the past year on developing a potential framework toward a theology of Jewish liberation that reclaims the universal vision of the Prophets and provides a progressive spiritual alternative to the fusing of religion and state power. I’ve been encouraged by the response to my initial efforts thus far – from Jews and Christians alike – and am increasingly coming to believe that there is a critical place for such ideas in the post-modern Jewish theological world.
Alas, much to my sadness and dismay, many in the Jewish establishment world continues to vilify Rev. Dr. Ateek and the Sabeel Institute. While I certainly understand that many are challenged – often profoundly – by Palestinian liberation theology, it grieves me that the “official” Jewish communal response to this movement has been to publicly excoriate its leaders as anti-Semitic rather than to engage them in real and honest dialogue.
I do believe this kind of posturing has everything to do with politics and very little to do with actual interfaith dialogue. True dialogue occurs when respective communities agree to explore the hard places – the tension points – no matter how painful. In my own dialogue with Palestinian Christians (and those in the Protestant church who stand in solidarity with them), my own sensibilities have been challenged and broadened – but I’ve also found that my participation allows me to have a similar kind of impact on my Christian partners. And while we might not agree on every issue, we ultimately emerge from our encounter strengthened by our common commitment to universal prophetic values of justice.
Back in 2010, when I visited the Sabeel Institute in Jerusalem with members of my congregation, I wrote the following:
Whether or members of the Jewish community agree with him or not, I believe it would greatly behoove us to enter in dialogue with Ateek and others in the Palestinian Christian community – and I told him as much during our meeting. At the very least, it is my sincere hope that there might be Jewish leaders actively participating rather than protesting during the next American Friends of Sabeel conference.
I sincerely hope that will be the case at the upcoming conference here in Chicago (hosted by St. James Cathedral from Oct. 3 – 5). In the past, Friends of Sabeel – North America conferences have occasioned fierce political pushback from the Jewish communal establishment. Sad to say, last year, Jewish leaders in Albuquerque pressured a local Episcopal church into canceling its sponsorship of the the Sabeel – NA conference there. While I have every confidence that this will not occur in Chicago, I fully expect that some members of the Jewish communal establishment here will publicly tar organizers and co-sponsors of the event with the tired accusations of “anti-Semitism.”
Still, I am hoping against hope that members of my community will see fit to attend the conference in the spirit of openness and with a willingness to be challenged. I do believe this is nothing less than the most critical Jewish-Christian dialogue of our time.