Convivencia simply means ‘coexistence. It is an academic hypothesis, first proposed by the Spanish philologist Américo Castro, regarding the coexistence of Christian, Muslim, and Jewish communities during the period of Spanish history from the Muslim Umayyad conquest of Hispania in the early eighth century until the expulsion of the Jews in 1492.
By extension the term can describe the contemporary religious and cultural interaction and exchange fostered by such proximity as a way to challenge the various forms of ethno-supremacism and exclusive religious nationalisms emerging in different parts of the world.
“On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jewish leaders, Jesus came and stood among them and said, “Peace be with you!” 20 After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord.21 Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.” 22 And with that he breathed on them and said, “Receive the Holy Spirit. 23 If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.” (John 20:19-23)
What poses the greatest threat to the work of any Christian ministry involved in a contested field or controversial subject? I believe the answer is in John 20:19. Most versions translate the sentence as “fear of the Jews”. A few like the NIV translate the sentence “fear of the Jewish leaders” which is probably more accurate. How might we apply that today? I believe we are mistaken if we focus on the “who” instead of the “what”. Then what is it? Look at the text again. It was not the Jews, or the Jewish leaders. What does the text say? It was fear. Why do I say that? Well look at the context. What do the preceding verses say?
The United Methodist Church for Kairos Response present two authorities on Christian Zionism, a disturbing political theology embraced by millions of Americans who now have a tremendous influence on US foreign policy with regard to Israel and Palestine. Our speakers will help us understand the theology of Christian Zionism, why it is an inaccurate interpretation of Scripture, how it is harming Palestinian Christians and the entire Middle East peace process, and how to counter this theology in our churches.
I have a problem with suffering. I am sure you do also. A couple of years ago I experienced some of the worst pain in my life and I ended up in hospital. I knew the medical reasons why I was suffering but that didn’t make it any easier. If God wasn’t going to answer my prayer and take the pain away, I wanted to die. When the pain had gone I changed my mind. We struggle to keep their faith when confronted with pain or illness or death.
The problem of suffering is therefore a question we have something in common with our friends. The answer to our question should therefore help them as much as ourselves. For some it is an intellectual and theoretical question about the existence of God and problem of evil. For others it is a present and personal experience. The answer we give will greatly depend on the context. Our culture finds the issue of suffering a huge problem. The presence of pain and evil in the world leads many to question the existence of God. David Hume, the philosopher put it like this:
“Is he willing to prevent evil, but not able? then he is impotent. Is he able, but not willing? then he is malevolent. Is he both able and willing? whence then is evil?” (David Hulme)
Here is how C.S. Lewis framed the dilemma,
‘If God were good, He would wish to make His creatures perfectly happy, and if God were almighty, He would be able to do what He wished. But the creatures are not happy. Therefore God lacks either goodness, or power, or both. This is the problem of pain in its simplest form.’ (C. S. Lewis, The Problem of Pain)
In today’s Guardian newspaper, an editorial reports on a speech given by US Secretary of State, Mike Pompeo on the new US strategy of “Real Deterrence”
“Pompeo says killing of Suleimani is part of ‘bigger strategy’ to deter US foes… His speech, The Restoration of Deterrence: The Iranian Example, focused on what he called a Trump administration strategy to establish “real deterrence” against Iran…”
As we look to the year ahead, we praise God that through friends and supporters, 80% of the 2020 budget is already pledged or funded.
However, we need to raise a further £6,000 ($7,500) to respond to the requests already received or anticipated in the year ahead. Thee include projects in Palestine, Rwanda, Syria, Tanzania, USA and with asylum seekers and refugees in the UK.
Please stand with us and make a one-off gift or regular monthly donation before Christmas. If you wish to give regularly, you may download a standing order form and return to your bank. You may also donate by making a cash or cheque deposit or transfer directly into our Peacemaker Trust Metro Bank account using our bank account number 19949718 and sort code 23-05-80.
The Calendar includes stories and reflections of farmers, sponsors, campaign’ partners, picking and planting programs’ participants; Updates on the Israeli occupation measures against Palestinian land, farmers and olive trees; Palestinian and international memorials and feasts, as well as the JAI’ upcoming events and programs.
You may order your desired desk/table hard copy/copies, from the JAI, at: firstname.lastname@example.org to be posted to you. Please state your postal address, telephone number, and desired number of copies, in your order. Calendar copies are Free as gifts to JAI’ partners, friends, campaign’ supporters and promoters. Any contribution though to help cover the costs of production and postage is very much appreciated.
Photos of yesterday’s conference organised by King’s College, London & Balfour Project: 1st May 2018.
Speakers included Sir Vincent Fean (former British Counsel-General, Jerusalem), Alon Liel (former Director-General, Israeli Foreign Ministry), Ghada Karmi (Palestinian doctor, writer, Research Fellow, Exeter University), Peter Shambrook (British historian specialising in the Middle East), Leila Sansour (Palestinian film maker based in Bethlehem) and Menachem Klein Department of Political Science, Bar-Ilan University, Israel and Visiting Professor, Kings College Middle East Studies Department). Continue reading →
President Donald Trump’s decision to recognise Jerusalem as the capital of Israel and move the US embassy from Tel Aviv to Jerusalem, destroyed in the stroke of the pen any lingering illusions of a shared city, the two state solution or an independent sovereign Palestine. Jewish and Christian Zionists regard Jerusalem as the exclusive, undivided and eternal capital of the Jewish state, justifying the annexation, segregation and ethnic cleansing of Palestine.
Following the Arab-Israeli war of 1967 and the capture of Jerusalem, in June 1971, a conference took place in Jerusalem of over 1,200 evangelical leaders from 32 different countries. Welcomed by David Ben Gurion, the conference was billed as “the first conference of its kind since A.D. 59”. The capture of Jerusalem was portrayed as “confirmation that Jews and Israel still had a role to play in God’s ordering of history” and that the return of Jesus was imminent.