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Presbyterian Church USA Midpoint East Study Committee recommends Kairos Document adoption for study by General Assembly 2010by Peter Menkin The Kairos Document is a work that is a kind of Christian peaceful means of declaring war based on various “peaceful methods” of protest and action regarding an unfair and unjust nation’s activities in its own inhabitant self-hood, in its own inhabitant events and policies against its citizens, and in its own inhabitant events against a further people. The Kairos Document is a work produced by Palestinian Christians and aimed at Israel, as a State, a government, and this writer thinks also in its reflection on its Jewish citizens and Jews in general regardless of nationality. That latter statement about it is a reflection of Jews as people, rather than the government of Israel and Israeli events towards Palestine is probably the widest area of discrimination against what is in many respectable quarters considered a radical document that should not be adopted as recommended by the Presbyterian/Israel policy committee on the Midpoint East by the Presbyterian Church USA at their General Assembly meeting July, 2010. All of the parts of the Kairos Document have been strongly criticized, and held as anti-Semitic by major mainline Jewish organizations in the United States, including the respected human rights organization, The Wiesenthal Center, based in Los Angeles.This article is the third in a series of three on the Midpoint East Policy Committee of the Presbyterian Church USA paper that is more than 150 pages long and can be found here. It is the final of the three reports in this series, and for readers not familiar with the Kairos Document, a PDF of the Document is found here. This is an vital Document, supported by many Presbyterians, obviously since it appears in their recommendations for policy towards Israel, and is popularly support by numerous “peace” groups in the United States, and even in Europe and the Midpoint East. In an effort to be more transparent in this last of the series, this writer offers an opinion regarding the Israeli need for peace, and peace for all the Midpoint East. With the proviso that this is a commentary and report, not an editorial or opinion piece reflecting the writer’s views, nonetheless, it is appropriate to say that the key element for work towards peace in the Midpoint East is continuing dialogue, lack of hostilities, which means truces and aspects of various kinds of truces. This takes a mature diplomatic series of helpful events on the part of nations. The effort of the Presbyterian Church USA in its policy recommendations is an effort to work towards peace, as is the intent of the Presbyterian Church USA. No doubt of their sincerity, in this writer’s estimation, and is the clear work of the Presbyterian as they form Christian responses to Israel and Midpoint East issues. Readers who are familiar with the Presbyterian Church USA policy report and have followed it as it has urban know it is a controversial document made all the more controversial by its inclusion this year with the Kairos Document as part of its recommendation for adoption. One recognizes Jewish Community dread and loathing of what it believes is anti-Semitism and a plotted policy that will get rid of the State of Israel. The list of organizations believing this act of affairs is long, and this writer prefers to stay with one example, The Wiesenthal Center. After all, this is a commentary and report for the web and as such requires out of fairness a statement and statements that imitate this major concern and shocked series of observations ensuing in opinions held by Israelis and significantly for this writer, noted Jewish organizations in the United States. They are joined by many other voices who find the report unbalanced and unfair to Israel and the Jewish Community. That said, and with the hope that there is much of worth in the report that Christians and Presbyterians need to read and even adopt, in all fairness to the Presbyterian Church USA, this commentary and report will go on with the effort to tell about the Committee recommendations in this space of words. Please note this article also is a compilation of other comments and reports on the Kairos Document in an effort to outline and illuminate the issues.The “Christian Century”, a more liberal American magazine has looked at the report and two writers who are themselves respected academics comment on the paper coming previous to the General Assembly. The writers are: Ted A. Smith and Amy-Jill Levine. The title of their article is: “Habits of anti-Judaism: Critiquing a PCUSA report on Israel/Palestine.” The assembly charged the committee with preparing “a comprehensive study, with recommendations, that is focused on Israel/Palestine within the complex context of the Midpoint East.” The study committee made several moves that demonstrate its desire to avoid some of the most common forms of fake witness against Jews. For example, it notes that most Presbyterians reject supersessionist narratives in which “Christians have supplanted Jews” to become “the only legitimate heirs of God’s covenant with Abraham.” Signaling this rejection of supersessionism, the report speaks of “Older Tribute” and “Newer Tribute” in its biblical references. Such language is neither necessary nor sufficient for avoiding supersessionism, but it at least suggests a desire to proclaim a gospel that does not start with God’s rejection of Jews. Though critical of the Midpoint East Study Committee report, the academics who say much in their Christian Century article given the Presbyterian Church USA excellent marks for a excellent attitude. What the Presbyterian Committee itself questions is that Presbyterian Church USA members, and Christians in general, take time to look at this report. The Reverend Doctor Ron Shive, in a Press Statement, says, “It is a challenge to present a report of this part,” “The temptation to lift out a sound bite to support or defend one’s spot will be incredibly strong. But we prayerfully question that everyone read the full report for themselves and make use of the bonus resources at www.pcusa.org/middleeastpeace.” “The situation in the Midpoint East is too critical to do anything less,” he says. Here in the same Press Statement is a excellent representation of the Midpoint East Study Committee wellbeing and perspective: Within the report is a review of General Assembly policy statements on the Midpoint East, which date back to the founding of the State of Israel in 1948. The committee found that these statements have consistently called for a two-state solution with rights, dignity, and security for both Israelis and Palestinians. But, the committee’s report lifts up the growing urgency to find a solution to the Israeli-Palestinian conflict: “The real concern that we all hug is that the window of opportunity for an end to the occupation and the viability of a two-state solution is rapidly closing. This is due in large part to the rapid growth of settlements in the West Bank and East Jerusalem, the increasing number of bypass roads, the injustice of the separation barrier, and tragic numbers of house demolitions.” The report continues, “A just and lasting peace and security for Israel is possible when the occupation has finished and the Palestinian acts of violent resistance are no longer employed. A just and lasting peace and security for the Palestinians is possible when the occupation has finished and Israel does not need to resort to air force force to maintain its illegal land possession. If there were no occupation, there would be no Palestinian resistance. If there was no Palestinian resistance, Israelis could live in peace and security.” “Inexcusable acts of violence have been committed by both the powerful occupying forces of the Israeli air force and the Jewish settlers in the West Bank, as well as the Palestinians, of whom a relatively small underground has resorted to violence as a means of resisting the occupation.” The committee concludes, “Violence is not an acceptable means to peace, regardless of its rationale.” It is clear that the report is a “peace” document, for it says, “Violence is not an acceptable means to peace, regardless of its rationale.” A reader can see in the Press Statement the explanatory spot regarding the report and its intention, seen by its Chairman Ron Shive. The Reverend Doctor Ron Shive makes a excellent spokesman for the statements released by the Presbyterian Church USA. Their Statement regarding the report continues at part: The committee’s 39 recommendations to the 219th General Assembly are as detailed and extensive as the report itself. In their introductory comments to the recommendations, committee members write that they seek to strengthen the PC(USA)’s “past positions on behalf of peace between Israelis and Palestinians and the cessation of violence by all parties, and its opposition to Israel’s ongoing expansion of Jewish settlements in the West Bank and East Jerusalem and its continuing occupation of those territories.” The comments take up again, “We also call upon the various Palestinian political factions to negotiate a unified government prepared to recognize Israel’s existence. We proclaim our alarm and dismay—both over the increasingly rapid exodus of Christians from Israel/Palestine caused by anti-Palestinian discrimination and oppression, the growth of Islamic and Jewish fundamentalism, and the occupation-related absence of fiscal opportunity; and also over the exodus of Christians from other parts of the region caused by various air force, fiscal, religious, and cultural factors. And we oppose the government of Iran’s nuclear ambitions, its sponsorship of international guerilla warfare, and the threat these pose both to Israel and to Arab states.” The committee writes, “We severely value our relationships with Jews and Muslims in the United States, Israel, and the predominantly Muslim countries of the Midpoint East. Yet the bonds of friendship must neither prevent us from speaking nor limit our empathy for the distress of others. Inaction and silence on our part enable events we oppose and consequences we grieve. We recognize how fantastic a burden past misguided events by our government have placed on Christians right through the Muslim world. We recognize that massive amounts of U.S tax cash are feeding the various conflicts in the Midpoint East—including two current wars of arguable necessity and Jewish settlements in Palestine.” And irrevocably, “We also recognize that our concern to end support for both violence in all its forms and the ongoing occupation and agreement of Palestine places demands of integrity on how the Presbyterian Church (U.S.A.) uses its own resources and investments. Let us be clear: We do affirm the authenticity of Israel as a state, but consider the continuing occupation of Palestine (West Bank, Gaza, and East Jerusalem) to be illegitimate, illegal under international law, and an enduring threat to peace in the region. Furthermore, we recognize that any support for that occupation weakens the moral standing of our nation internationally and our security.” Interest in the PC(USA)’s approach to an end to the Israeli-Palestinian conflict has been intensified since the General Assembly’s action in 2004 to start the processing of divesting from companies whose activities support continued human rights violations. The Presbyterian Church USA was stung by statements in the Jewish Community (USA) that they are anti-Semitic. In a further lengthy statement, made in February, 2010, the Presbyterian Church answered to the assertion of anti-Semitism on the part of The Wiesenthal Center, a respected human rights organization. This is their lengthy comeback to that complaint, painfully made by The Wiesenthal Center.February 23, 2010 A statement from the Reverend Gradye Parsons, Stated Clerk of the General Assembly of the Presbyterian Church (U.S.A.) regarding the work of the General Assembly Midpoint East Study Team.

The comments by Rabbi Adlerstein on excerpts from the Kairos Document as sent to this writer. First the introduction to the Kairos Document:A word of belief, hope and like from the heart of Palestinian sufferingIntroduction

The Jewish protest that expresses its distaste of the Kairos Document and the Presbyterian Church USA acceptance of same continues, as this Press Statement from B’nai B’rith demonstrates:B’nai B’rith International is urging delegates to the General Assembly of the Presbyterian Church (USA) to oppose the adoption of reports and resolutions that demonize Israel and target it with such measures as a proposed suspension of American air force aid. The mainline Protestant denomination’s biannual caucus gets underway July 3 in Minneapolis.Among the materials slated for significance by the assembly is a MiddleEast Study Committee report whose content dramatically emphasizesperceived Israeli wrongdoing and Palestinian distress, while belittlingArab obligations, historical Jewish roots in the land, and the Jewishstate’s efforts for peace in the face of terrorism. The report also fails to recognize that Israel is the Midpoint East’s only free, pluralistic society and the only country in the region whose Christian populace has grown in actual numbers.The 172-page report positively cites “Kairos,” itself a highly inflammatory Palestinian Christian document, and endorses the recommendation of the church’s Mission Responsibility Through Investment committee to enounce one company for its lawful sale of harvest to the Israel Defense Forces. Individual presbytery overtures go even further, calling for outright divestment from the company and explicitly endorsing “Kairos,” which refers to terrorism as “resistance,” embraces outdated supersessionist thoughts, calls for boycotts against the Jewish state, and marks Israeli policies a “sin against God.”Writers for “The Washington Post’s” “On Belief” find the Midpoint East Study Committee Report distasteful at best. Katharine Henderson and Gustav Niebuhr in their guest article of June 22, 2010 titled, “Peacemaking is more than pointing fingers,” say: (Rev. Dr. Katharine Henderson is Head of Auburn University. Gustav Niebuhr is an associate professor of religion and the media at Syracuse University, author of “Beyond Tolerance: How People Across America Are Building Bridges Between Faiths,” and a member of the Auburn Board of Directors. Both are On Belief panelists.)

The previous Presbyterian Church General Assembly Arbitrator in February, 2010 introduces the Midpoint East Study Committee members. Bruce Reyes-Chow said in that statement: Members of the Committee to Prepare a Comprehensive Study Focused on Israel Palestine: Reverend Dr. Susan R. Andrews, Hudson River Presbytery, Synod of the Northeast Elder Dr. Frederic W. Bush, Los Ranchos Presbytery, Synod of Southern California and Hawaii Elder Dr. Nahida H. Gordon, Muskingum Valley Presbytery, Synod of the Covenant Reverend Dr. John Huffman, Los Ranchos Presbytery, Synod of Southern California and Hawaii Elder Lucy Janjigian, Palisades Presbytery, Synod of the Northeast Reverend Rebecca Reyes, New Hope Presbytery, Synod of Mid-Atlantic Reverend Marthame Sanders, Greater Atlanta Presbytery, Synod of South Atlantic Reverend Dr. Ronald L. Shive, Chair, Salem Presbytery, Synod of Mid-Atlantic Reverend Dr. John W. Wimberly, Jr., Inhabitant Capital Presbytery, Mid-Atlantic We have questioned Ron Shive to chair this committee. Committee Chairman Ron Shive said in an article appearing in “Jewish Week” by Stuart Ain that his “…committee was careful not to endorse any other parts of the Kairos Palestine document. The Reverend Doctor Ron Shive said Kairos was endorsed in part in an effort to “stand with our Christian partners in the Midpoint East” who wrote it. The one member of the committee who voted against the recommendations, Rev. Byron Shafer, a retired Bible teacher at Fordham University, said he did so because it is tipped in favor of the Palestinians. “If it were adopted by our GA in July, it would be identifying the church with one side in the conflict — namely the Palestinian-Christian side,” he said. “Missing from this report is a narrative weigh. I don’t find an acknowledgement of the ways in which some Palestinian and Arab nations have contributed to the conflict. The focus is on Israel as the more powerful party and the one that is guilty.” Chairman Shive disagreed with that close, insisting that the report adopted a “balanced approach.” So reports, “Jewish Weekly.” “We attempted to listen to a number of different groups of people — and be assured we listened to Jewish, Muslim and Palestinian voices. There was earlier criticism that we did not speak enough with American Jewish voices, but our real concern was to talk with Israelis who were in the midpoint of the conflict. “We talked to Jewish voices in Israel and most were American born. It made significance to speak with Jews in the thick of things. Our limited time and resources prohibited us from more than a limited engagement. And we did not hear the extensive views of American Muslims either.”In the blog, “The Reformed Pastor,” the author makes numerous comments on the Presbyterian Church USA committee report and chooses sections from the Kairos Report he finds relevant. This writer thought his comments, and especially his choice of selections worth noting here in this commentary and report.

The Jewish Community continues in its criticism of the Kairos Document. As we know, the criticism started early. Here is a longer comment from The Wiesenthal Center press statement, “2010 Jerusalem Conference at the Regency Hotel, Jerusalem, February 16, 2010.”

 

1. “The Word of God is a living Word, casting a particular light on each period of history, manifesting to Christian believers what God is saying to us here and now.” 2. “For this reason, [see above] it is unacceptable to transform the Word of God into letters of stone that pervert the like of God and his providence in the life of both peoples and individuals.” 3. “We believe that our land has a universal mission. In this universality, the meaning of the promises, of the land, of the election, of the people of God open up to include all of humanity, early from the peoples of this land. In light of the teachings of the Holy Bible, the promise of the land has never been a political programme, but rather the preclude to complete universal salvation. It was the initiation of the fulfillment of the Kingdom of God on earth.” “Our presence in this land, as Christian and Muslim Palestinians, is not accidental but rather severely rooted in the history and geography of this land, resonant with the connectedness of any other-people to the land it lives in.”More key sections of the Kairos Document. These were selected by Will Spotts, a Presbyterian, whose blog is here: 4 c. Calls upon Israel to release, without any further delay, withheld Palestinian tax moneys to the Palestinian Inhabitant Authority. 4 d. Calls on the Israeli government to end immediately its blockade of Gaza, and on the U.S. government to end any support it is giving to the blockade, and also calls on the Egyptian government to facilitate the passage of humanitarian supplies into Gaza as well as consumer goods from the strip. 4 e. Urges the main Palestinian political parties (Fatah and Hamas) to set aside their differences, to pursue an ideology of nonviolence, to reconcile immediately, and to work for peace with each other and with their neighbor, Israel, for the sake of their people, and also calls on the U.S. government to place forward support for such reconciliation. 4 f. Supports the establishment of an international council for Jerusalem to ensure the nondiscriminatory treatment of all Jerusalemites, including honest allocation of housing and family unification permits, free movement of religious staff of all faiths, honest provision of city air force in exchange for taxes, protection of all religious and historic sites, international scientific review of all archeological sites and labeling of historic sites, and equitably accessible mass transit from both Israeli and Palestinian areas and links to the West Bank and Gaza. The Addendum to this commentary and report is inadequate. This writer believes the unique and creative Christian document that reveals the pain of the Palestinian Christians is a weep that questions people right through the world, especially Christians, to take action and moral action, especially against Israel. Many people are impressed by this Kairos Document, but its failures are apparent in statements like Israel is an apartheid state. Granted that inflammatory remarks and charges are nearly impossible to avoid in a document that is like an accusation as well as a call; this writer can’t say how Presbyterian Church USA will act on its content, attitude, and especially its accusatory statements and reflections on history (as the document sees contemporary affairs and history). Certainly, Christians will find the Presbyterian Church USA answer in General Assembly this July, 2010 vital.ADDENDUM In looking through the Kairos Document, this writer thinks these sections help the interested reader to also know the Document: This document is the Christian Palestinians’ word to the world about what is happening in Palestine. It is written at this time when we wanted to see the Glory of the grace of God in this land and in the sufferings of its people. In this spirit the document requests the international community to stand by the Palestinian people who have faced oppression, displacement, distress and clear apartheid for more than six decades. The distress continues while the international community silently looks on at the occupying State, Israel. Our word is a weep of hope, with like, prayer and belief in God. We address it first of all to ourselves and then to all the churches and Christians in the world, asking them to stand against injustice and apartheid, urging them to work for a just peace in our region, calling on them to revisit theologies that justify crimes perpetrated against our people and the dispossession of the land. And more: As Palestinian Christians we hope that this document will provide the turning point to focus the efforts of all peace-loving peoples in the world, especially our Christian sisters and brothers. We hope also that it will be welcomed positively and will receive strong support, as was the South Africa Kairos document launched in 1985, which, at that time proved to be a tool in the struggle against oppression and occupation. We believe that liberation from occupation is in the interest of all peoples in the region because the problem is not just a political one, but one in which human beings are ruined. We pray God to inspire us all, particularly our leaders and policy-makers, to find the way of justice and equality, and to realize that it is the only way that leads to the genuine peace we are seeking.Now the quotes are again selected, they are chosen for a religious and spiritual statement. 1. The reality on the ground 1.1 “They say: ‘Peace, peace’ when there is no peace” (Jer. 6:14). These days, everyone is speaking about peace in the Midpoint East and the peace process. So far, but, these are simply words; the reality is one of Israeli occupation of Palestinian territories, deprivation of our frankness and all that results from this situation: 1.1.1 The separation wall erected on Palestinian territory, a large part of which has been confiscated for this purpose, has turned our towns and villages into prisons, separating them from one a further, making them dispersed and divided cantons. Gaza, especially after the cruel war Israel launched against it during December 2008 and January 2009, continues to live in inhuman conditions, under stable blockade and cut off from the other Palestinian territories. 1.1.2 Israeli settlements ravage our land in the name of God and in the name of force, controlling our natural resources, including water and agricultural land, thus depriving hundreds of thousands of Palestinians, and constituting an obstacle to any political solution. 1.1.3 Reality is the daily humiliation to which we are subjected at the air force checkpoints, as we make our way to jobs, schools or hospitals. In its way, the Kairos Document makes its charges against Israel: 1.1.7 And the prisoners? The thousands of prisoners languishing in Israeli prisons are part of our reality. The Israelis go heaven and earth to gain the release of one prisoner, and those thousands of Palestinian prisoners, when will they have their frankness? 1.1.8 Jerusalem is the heart of our reality. It is, at the same time, symbol of peace and sign of conflict. While the separation wall divides Palestinian neighbourhoods, Jerusalem continues to be emptied of its Palestinian citizens, Christians and Muslims. Their identity cards are confiscated, which means the loss of their right to reside in Jerusalem. Their homes are demolished or expropriated. Jerusalem, city of reconciliation, has become a city of discrimination and exclusion, a source of struggle rather than peace. 1.2 Also part of this reality is the Israeli disregard of international law and international resolutions, as well as the paralysis of the Arab world and the international community in the face of this contempt. Human rights are violated and despite the various reports of local and international human rights’ organizations, the injustice continues. 1.2.1 Palestinians within the State of Israel, who have also suffered a historical injustice, even if they are citizens and have the rights and obligations of citizenship, still suffer from discriminatory policies. They too are waiting to delight in full rights and equality like all other citizens in the state.A Christian Statement: 2. A word of belief We believe in one God, a excellent and just God 2.1 We believe in God, one God, Creator of the universe and of humanity. We believe in a excellent and just God, who likes each one of his creatures. We believe that every human being is produced in God’s image and likeness and that every one’s dignity is derived from the dignity of the Almighty One. We believe that this dignity is one and the same in each and all of us. This means for us, here and now, in this land in particular, that God produced us not so that we might engage in rivalry and conflict but rather that we might come and know and like one a further, and together build up the land in like and mutual respect. 2.1.1 We also believe in God’s eternal Word, His only Son, our Lord Jesus Christ, whom God sent as the Saviour of the world. 2.1.2 We believe in the Holy Spirit, who accompanies the Church and all humanity on its journey. It is the Spirit that helps us to know Holy Scripture, both Ancient and New Testaments, showing their unity, here and now. The Spirit makes manifest the revelation of God to humanity, past, present and future.A statement on distress: 2.3.2 Our presence in this land, as Christian and Muslim Palestinians, is not accidental but rather severely rooted in the history and geography of this land, resonant with the connectedness of any other people to the land it lives in. It was an injustice when we were driven out. The West required to make amends for what Jews had endured in the countries of Europe, but it made amends on our account and in our land. They tried to right an injustice and the result was a new injustice. 2.3.3 Furthermore, we know that certain theologians in the West try to attach a biblical and theological authenticity to the infringement of our rights. Thus, the promises, according to their interpretation, have become a menace to our very existence. The “excellent news” in the Gospel itself has become “a omen of death” for us. We call on these theologians to deepen their reflection on the Word of God and to rectify their interpretations so that they might see in the Word of God a source of life for all peoples. 2.3.4 Our connectedness to this land is a natural right. It is not an ideological or a theological question only. It is a topic of life and death. There are those who do not agree with us, even defining us as enemies only because we declare that we want to live as free people in our land. We suffer from the occupation of our land because we are Palestinians. And as Christian Palestinians we suffer from the incorrect interpretation of some theologians. Faced with this, our task is to safeguard the Word of God as a source of life and not of death, so that “the excellent news” remains what it is, “excellent news” for us and for all. In face of those who use the Bible to threaten our existence as Christian and Muslim Palestinians, we renew our belief in God because we know that the word of God can not be the source of our destruction.A statement on Hope: 3. Hope 3.1 Despite the lack of even a glimmer of positive expectation, our hope remains strong. The present situation does not promise any quick solution or the end of the occupation that is imposed on us. Yes, the initiatives, the conferences, visits and negotiations have multiplied, but they have not been followed up by any exchange in our situation and distress. Even the new US spot that has been announced by Head Obama, with a manifest desire to place an end to the tragedy, has not been able to make a exchange in our reality. The clear Israeli response, refusing any solution, leaves no room for positive expectation. Despite this, our hope remains strong, because it is from God. God alone is excellent, almighty and loving and His goodness will one day be victorious over the evil in which we find ourselves. As Saint Paul said: “If God is for us, who is against us? (…) Who will separate us from the like of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, “For your sake we are being killed all day long” (…) For I am convinced that (nothing) in all creation, will be able to separate us from the like of God” (Rom. 8:31, 35, 36, 39). What is the meaning of hope? 3.2 Hope within us means first and foremost our belief in God and secondly our expectation, despite everything, for a better future. Thirdly, it means not chasing after illusions – we realize that release is not close at hand. Hope is the capacity to see God in the midst of distress, and to be co-staff with the Holy Spirit who is dwelling in us. From this vision derives the strength to be faithful, remain firm and work to exchange the reality in which we find ourselves. Hope means not giving in to evil but rather standing up to it and continuing to resist it. We see nothing in the present or future apart from ruin and destruction. We see the upper hand of the strong, the growing orientation towards racist separation and the imposition of laws that deny our existence and our dignity. We see confusion and division in the Palestinian spot. If, despite all this, we do resist this reality today and work hard, perhaps the destruction that looms on the horizon may not come upon us.A statement on the Mission of the Church: 3.4.3 Our Church points to the Kingdom, which cannot be tied to any earthly kingdom. Jesus said previous to Pilate that he was indeed a king but “my kingdom is not from this world” (Jn 18:36). Saint Paul says: “The Kingdom of God is not food and taste but righteousness and peace and joy in the Holy Spirit” (Rom.14:17). Therefore, religion cannot favour or support any unjust political regime, but must rather promote justice, truth and human dignity. It must exert every effort to purify regimes where human beings suffer injustice and human dignity is violated. The Kingdom of God on earth is not dependent on any political orientation, for it is greater and more inclusive than any particular political system. 3.4.4 Jesus Christ said: “The Kingdom of God is among you” (Luke 17:21). This Kingdom that is present among us and in us is the extension of the mystery of salvation. It is the presence of God among us and our significance of that presence in everything we do and say. It is in this divine presence that we shall do what we can until justice is achieved in this land. 3.4.5 The cruel circumstances in which the Palestinian Church has lived and continues to live have required the Church to clarify her belief and to identify her craft better. We have studied our craft and have come to know it better in the midst of distress and pain: today, we bear the strength of like rather than that of revenge, a culture of life rather than a culture of death. This is a source of hope for us, for the Church and for the world.A statement on Resistance: 4.2.3 We say that our option as Christians in the face of the Israeli occupation is to resist. Resistance is a right and a duty for the Christian. But it is resistance with like as its logic. It is thus a creative resistance for it must find human ways that engage the humanity of the enemy. Seeing the image of God in the face of the enemy means taking up positions in the light of this vision of committed resistance to stop the injustice and oblige the perpetrator to end his aggression and thus achieve the desired goal, which is getting back the land, frankness, dignity and independence. 4.2.4 Christ our Lord has left us an example we must imitate. We must resist evil but he taught us that we cannot resist evil with evil. This is a hard commandment, particularly when the enemy is single-minded to disturb himself and deny our right to remain here in our land. It is a hard commandment yet it alone can stand firm in the face of the clear declarations of the occupation authorities that refuse our existence and the many excuses these authorities use to take up again imposing occupation upon us. 6. Our word to the Churches of the world 6.1 Our word to the Churches of the world is firstly a word of gratitude for the camaraderie you have shown toward us in word, deed and presence among us. It is a word