The Holy Land, and Jerusalem in particular, feels under siege, with Christians as a beleaguered minority
, is Basilian Distinguished Fellow of Contemporary Catholic Thought at St. Michael’s College, University of Toronto.
This sacred narrative is centred in Jerusalem, which translated means “city of peace or search for peace,” or as Rabbi Tamar Elad-Appelbaum notes of Jerusalem: “it is a teacher of assembling, a teacher of cure and healing, put at the gates of Eden, to remind us that they only open if we assemble together.”
that poses special challenges for Christians. The Holy Land, and Jerusalem in particular, feels under siege, with them as a beleaguered minority. Pilgrims are a disappearing act; public rites will be performed under tight security constraints if at all; peaceful co-existence is under the greatest threat in a half-century.
For Christian pilgrims and scholars, the ready availability of the holy sites – archeological, cultural and devotional – is the sine qua non of a successful pilgrimage or research undertaking. But a war zone, whether muted as it was when I was there, or in full throttle as it is now, displaces every priority, ransacks our collective conscience, and makes people of faith cringe with horror in the face of the formidable resistance to compromise, to mutual respect, to peace on both warring sides.
Repeatedly calling for the cessation of the conflict, the creation of an “immediate and lengthy ceasefire,” and the release of the hostages and prisoners, Pope Francis has inserted himself directly into the political quagmire by trying to insinuate his Secretary of State, Cardinal Pietro Parolin, into whatever political mediating process there is.
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