REMARKS AT A DINNER GIVEN BY THE PATRIARCH OF JERUSALEM

Jerusalem Patriarchate

Your Excellency, Mr. Ambassador,

Your Beatitude Archbishop Chrysostomos

Respected Members of the Staff of the Mission,

Your Eminences,

Ladies and Gentlemen,

We bring you the greetings of the Church of Jerusalem and the Rum Orthodox Patriarchate, which by Divine Providence extends its pastoral mission throughout all Palestine. We are honoured to be here on our official visit – theeirenike – to the ancient and venerable Church of Cyprus.

Founded by the apostle Saint Barnabas, the Church of Cyprus has had an intimate relationship with the Church of Jerusalem down the ages. Indeed as long ago as the year 367, Saint Epiphanius came from the Holy Land to be Bishop of Salamis and Metropolitan of this Church. Both Churches share a common religious and cultural heritage – the so-called “ Rum” heritage of the ancient Christian Church of this region.

Cyprus and Palestine are also connected by the bonds of history that include important economic and trade relationships.

By virtue of this Rum Orthodox identity and our relationship with our fellow citizens of this region, the Arab Islamic word participates also in this unique heritage.

The Rum Orthodox Church – which is the Orthodox Church throughout the Middle East – has played, and continues to play a vital role in cultivating and maintaining the cultural and religious symbiosis of the region. The Church functions both as a link between the political and the cultural life of our peoples and is also a force for reconciliation and peaceful co-existence.

In today’s complex political climate we are witness of new realities and serious developments in our region. It is the firm commitment of the Church that what looks impossible in purely political terms to secular-minded people does not looks impossible to people of faith. The Orthodox Church is the religious institution with the longest continuous history in this region and our experience down the ages has taught us this.

This means that the spiritual leadership of the Abrahamic landscape, which itself inclusive of all our peoples, has an important say in helping to being about deeper understanding, mutual respect, and the co-existence of all our ethnic and religious communities.

Under the wise leadership of His Beatitude Archbishop Chrysostomos, the Church of Cyprus has been host to many significant ecumenical and inter-religious conferences and dialogues. Not the least of these has been the recent meeting of the General Assembly of the Middle East Council of Churches, at which Your Excellency was present. We know that you appreciate this crucial work.

We mention all this because the Rum Orthodox Church of this region is aware of our mission, precisely because of our long experience. The Orthodox Church has given itself in maintaining the multi-ethnic and multi-religious landscape or the Middle East and to supporting a peaceful resolution to the Palestinian/Israeli conflict.

Political instability and financial crisis are intimately connected. This much we know. Therefore the co-operation of the nations of the Middle East and beyond is fundamental to the well-being of all our people. Your work in Cyprus, Mr. Ambassador is evidence of this commitment.

By definition, an eirenike is a mission of peace. In this spirit we commend all who work for peace in our region.

We wish to acknowledge the efforts of President Mahmood Abbas, who is deeply sensitive to the mission of the Church in the Holy Land, and we pray for wisdom in his leadership.

We thank His Beatitude Archbishop Chrysostomos for his warm welcome to Cyprus and to the Church, and we assure him of our brotherly prayers for arch pastoral ministry as he spares neither time nor effort in furthering the cause of peace.

And we thank you, Your Excellency, for your gracious hospitality, and for all that you and your staff do to maintain the close relationship between Cyprus and Palestine, which is essential for the peace and stability of our region.

Thank you.

His Beatitude
THEOPHILOS III

Η ΕΛΛΗΝΙΚΗ ΚΑΤΑΓΩΓΗ ΤΩΝ ΠΑΛΑΙΣΤΙΝΙΩΝ ΚΑΙ ΟΙ ΑΡΑΒΟΦΩΝΕΣ ΡΩΜΙΟΙ

Η προέλευση της ονομασίας της Παλαιστίνης είναι πολύ παλαιά, στην πραγματικότητα είναι πάνω από τριών χιλιάδων χρόνων. Το όνομα Παλαιστίνη προέρχεται από τους Φιλισταίους που είναι ελληνικό φύλο με καταγωγή από τους Αχαιούς από τη Μικρά Ασία και τα νησιά του αιγαίου πελάγους. Έφθασαν στη νότια ακτή της Παλαιστίνης σε διάφορα κύματα. Μια ομάδα έφθασε στις αρχές της ιστορικής περιόδου και εγκαταστάθηκε στη Γάζα. Μια άλλη ομάδα, προήλθε από την Κρήτη αφού είχε πρώτα απωθηθεί από τον Ράμσι ΙΙΙ το 1194 π.Χ. από μια απόπειρα εισβολής που είχαν κάνει στην Αίγυπτο. Αυτή η ομάδα των Κρητών κατέλαβε τη νότια παράκτια περιοχή, όπου ίδρυσαν πέντε πόλεις στην παράκτια πεδιάδα. Οι Φιλισταίοι ίδρυσαν αυτές τις πέντε πόλεις, και κάθε μια κυβερνιόταν από ένα βασιλιά όπως ήταν η συνήθεια των πόλεων κρατών στον ελληνικό κόσμο.
Αυτές οι πόλεις ονομάστηκαν ΝκάΘ (η Πατρίδα του Γολιάθ), Αστόθ, Έκρον, Γάζα, και Ασκάλον. Η γη των Φιλισταίων ονομαζόταν από τους Εβραίους «νεγέβ των Χερεθί», φράση η οποία σημαίνει «νότος των Κρητών» ακριβώς λόγω της κυρίαρχης παρουσίας των φιλισταίων στην περιοχή. Σύμφωνα με τις λίγες επιγραφές που έχουν μείνει, κατά το 630 π.Χ. οι φιλισταίοι είχαν χάσει την ελληνική τους γλώσσα και μιλούσαν Αραμαϊκά.
Όμως με την ελληνιστική περίοδο, η ελληνική παρουσία και γλώσσα επανεμφανίζονται στην Παλαιστίνη. Η ελληνιστική περίοδος διάρκεσε στην Παλαιστίνη κατά την περίοδο 332-63 π.χ. Η επαρχία της Γαλιλαίας, όπως και οι γειτονικές επαρχίες της Δεκαπόλεως και της Περαίας, ήταν κατά την εποχή εκείνη πλήρως εξελληνισμένες. Οι εξελληνισμένες πόλεις της Γαλιλαίας και ευρύτερα της Παλαιστίνης παρέμεναν ακμάζουσες και κατά την εποχή του Χριστού. Αν και οι πόλεις ευρίσκονταν υπό Ρωμαϊκή διοίκηση, το ελληνικό στοιχείο εξακολουθούσε να είναι κυρίαρχο και ένα μεγάλο μέρος του πληθυσμού ήταν ελληνικής καταγωγής και οι Φιλισταίοι που μετονομάστηκαν Παλαιστίνιοι, είχαν ξανά εξελληνιστεί.
Με την κάθοδο του χριστιανισμού, οι Έλληνες της Παλαιστίνης, αλλά και οι Παλαιστίνιοι, όπως και οι κάτοικοι της Συρίας, της Ιωρδανίας, και του Λιβάνου, έγιναν χριστιανοί. Όταν διαιρέθηκε η Ρωμαϊκή Αυτοκρατορία, η Παλαιστίνη, όπως και όλες οι άλλες χώρες της περιοχής, έγιναν μέρος του Βυζαντίου. Κατά συνέπεια, οι Παλαιστίνιοι αλλά και μεγάλο μέρος των κατοίκων της Συρίας, του Λιβάνου, και της Ιωρδάνιας έγιναν Ελληνορθόδοξοι χριστιανοί.
Με την εμφάνιση του Ισλάμ, και τις επιδρομές των Αράβων από την έρημο της Αραβίας, το Βυζάντιο έχασε αυτές τις περιοχές στους μουσουλμάνους Άραβες. Οι Άραβες επέβαλαν τη θρησκεία τους και τη γλώσσα τους στις χώρες που κατέκτησαν. Έτσι μαζί με τη μουσουλμανική θρησκεία, η περιοχή αυτή υιοθέτησε και την αραβική γλώσσα, και σε πολύ μικρό διάστημα ο πληθυσμός αραβοποιήθηκε.
Όμως όχι όλοι οι κάτοικοι της Παλαιστίνης και των γύρω χωρών έγιναν μουσουλμάνοι. Αρκετοί παρέμειναν Ορθόδοξοι χριστιανοί, αν και έχασαν τη γλώσσα τους και μιλούν μόνο αραβικά. Κατά τη διάρκεια της οθωμανικής περιόδου, αυτοί όλοι οι αραβόφωνες Ελληνορθόδοξοι χριστιανοί, ονομάστηκαν Ρωμιοί Ορθόδοξοι (Rum Orthodox) από τους Τούρκους, όπως το ίδιο και οι Έλληνες. Από τότε οι αραβόφωνες κάτοικοι της Παλαιστίνης αλλά και όλης της Μέσης Ανατολής, αποκαλούνται και αυτοαποκαλούνται Rum Orthodox, δηλ. Ρωμιοί Ορθόδοξοι και όχι μόνο ως άραβες. Σίγουρα “Ρωμιοί” δεν είναι μόνο οι Ελλαδίτες κι οι Ελληνοκύπριοι. Οι αραβόφωνες Rum Orthodox, είναι οι τελευταίοι εναπομείναντες Βυζαντινοί στη Μέση Ανατολή.

THE GREEK DESCENT OF THE PALESTINIANS AND THE ARAB SPEAKING RUM ORTHODOX (ROMANS OF THE EAST)

The origins of the name Palestine is very old, in fact over three thousand years old. The name Palestine comes from the Philistines who were Greek and Greek-speaking Mediterranean people originating from Asia Minor and the islands of the Aegean sea. They reached the southern coast of Palestine in several waves. One group arrived in the early historic period and settled in Gaza. Another group, coming from Crete after being repulsed from an attempted invasion of Egypt by Ramses III in 1194 B.C. seized the southern coastal area, where they founded five settlements. Settling the coastal plain, the Philistines established these five cities, each ruled by a king as was the custom of city-states amongst the Greek world. These cities were called Gath (home of Goliath), Ashdod, Ekron, Gaza, and Askalon. This area of the Philistines was called by the Jews “nege’v Hereji”, a phrase which means “the south of the Cretans” precisely because of the Cretan presence of the Philistines in the region. According to the few signs that have remained, by 630 B.C. the Philistines had lost their Greek language and they spoke Aramaic. However with the Hellenistic period, the Greek presence and language re-appear in Palestine. The Hellenistic period in Palestine lasted in the Palestine from 332-63 B.C. The province of Galelie, as the neighbouring provinces of Decapolis and Peraias, were at that time completely Hellenized. The Hellenized cities of Galilie and more widely of Palestine remained prosperous up until the time of Christ. Even if the cities were under Roman administration, the Greek element continued being present and a big part of population of was Greek origin. The Philistines who were renamed Palestinians by now, had become Hellenized as well. With the coming of Christianity, the Greeks of Palestine, as well as the Palestinians, and the residents of Syria, Jordan, and Lebanon, became Christians. When the Roman Empire was divided up between East and West, Palestine, as well as all the other countries of region, became part of Byzantium. As a result, the Palestinians and big parts of the population of Syria, Lebanon, and Jordan became Greek Orthodox Christians. With the appearance of Islam, and the raids of Arabs who came from the Arabian desert, Byzantium lost these regions to the Muslim Arabs. The Arabs imposed their religion and their language on the countries which they conquered. Thus with the Muslim religion, this region adopted also and the Arabic language, and in very small period, the populations were Arabized. However, not all the people of Palestine and the surrounding countries became Muslim. Many remained Orthodox Christians even if they lost their language and spoke only Arabic. During the Ottoman period, all the Arabic-speaking, Greek Orthodox Christians were named by the Turks, Rum Orthodox, the same name given also to the Greeks. From then on, the Arabic-speaking Greek Orthodox population of Palestine, but also in all Middle East, are called and call themselves Rum Orthodox, and don’t have just an Arab identity. Surely “Rum Orthodox” are not only the Greeks and the Greek Cypriots, the Arabic-speaking Rum Orthodox, are the last remaining Byzantines in the Middle East.

SOURCE  NOCTOC08

البطريركية الارثوذكسية تنفي بيعها اراض لليهود

د

بتاريخ : الإثنين 21-05-2012 01:28 مساء

نفى الناطق الرسمي باسم بطريركية الروم الأرثوذكس بمدينة القدس المحتلة، عيسى مصلح، بشكل قاطع أن تكون الكنيسة طرفًا في صفقة بيع أرض تابعة للكنيسة لرجال أعمال يهود وقال مصلح: "ننفي ما ورد في صحيفة معاريف، ونحن لسنا  طرفًا في هذه الصفقة، ولم نستلم أي مبلغ من المال كما ذكر". وأوضح مصلح في حديث لراديو بيت لحم 2000 ، اليوم الاثنين،  "أن الكنيسة أوعزت لمستشاريها القانونيين لإرسال كتاب رسمي للجريدة العبرية  والتحدث مع مسئوليها لنفي ما كتب فيها، معتبراً أن "هذه الجريدة تحاول ابتزاز  البطريركية عامة وتنشر معلومات غير دقيقة". ورأى مصلح أن  الصحيفة ومن ورائها سلطات الإحتلال تهدف من وراء نشر هذا الخبر إلى  "إضعاف بطريرك الروم الأرذوكس بسبب دفاعه عن العقارات في القدس الشريف وعلى  جميعا العقارات في الأراضي المقدسة". وكان موقع معاريف الالكتروني قد نشر مساء أمس الاحد، أن الصفقة تمت بعد 4 سنوات من المفاوضات مع البطريركية اليونانية الارثوذكسية لبيع قطعة أرض في القدس بمبلغ 10 مليون دولار. وقالت الصحيفة :" تم بيع عقار تعود ملكيته للبطريركية اليونانية في القدس لمشترين يهود، حيث بيعت قطعة من الارض بصفقة بلغت قيمتها 10 مليون دولار، وذلك في أعقاب مفاوضات استمرت حوالي أربع سنوات بواسطة شركة دولية". http://www.rb2000.ps/arb/news.php?action=view&id=19264

ΦΥΛΑΚΙΣΜΕΝΟΣ ΣΤΟ ΙΣΡΑΗΛ Ο ΕΛΛΗΝΟΡΘΟΔΟΞΟΣ ΠΑΤΡΙΑΡΧΗΣ ΙΕΡΟΣΟΛΥΜΩΝ ΕΙΡΗΝΑΙΟΣ - ΕΙΝΑΙ ΣΥΓΚΛΟΝΙΣΤΙΚΟ! ΣΥΓΧΡΟΝΩΣ ΕΙΝΑΙ ΚΑΙ ΑΠΑΡΑΔΕΚΤΟ!

____Επανερχόμεθα στο ζήτημα του Μακαριωτάτου Πατριάρχου Ιεροσολύμων κ. ΕΙΡΗΝΑΙΟΥ. Ο τίτλος του σημειώματός μας δεν ανήκει σ' εμάς. Είναι τίτλος της δημοσιογράφου κας Μαρίας Γιαχνάκη, η οποία μετέβη στα Ιεροσόλυμα, επισκέφθηκε τον έγκλειστο Πατριάρχη, συνομίλησε μαζί Του, έλαβε φωτογραφίες, κατέγραψε σε video συγκλονιστικές σκηνές από την μαρτυρική ζωή του καί τώρα πια μας προσφέρει ατόφια την πραγματικότητα καί απερίτμητη την αλήθεια! _____Έπειτα από τό ρεπορτάζ της κας Γιαχνάκη έγιναν φανερά τα εξής: 

Ο Πατριάρχης δεν είναι αυτο-έγκλειστος, όπως από πολλούς διαδίδεται. Τον έχουν φυλακίσει παρανόμως στο διαμέρισμά του! Είναι φυλακισμένος εκεί χωρίς κάποια απόφαση εκκλησιαστικού ή πολιτικού Δικαστηρίου. Οι παράγοντες του Πατριαρχείου Ιεροσολύμων δεν φροντίζουν ούτε κάν για τη διατροφή του! Κάποιοι όρθόδοξοι πιστοί Άραβες Χριστιανοί καί κάποιος ή κάποιοι Μουσουλμάνοι, που τον συμπαθούν, τον φροντίζουν! Του παρέχουν τά αναγκαία μέ ένα σακίδιο, που το κατεβάζει και το ανεβάζει ο μάρτυς Πατριάρχης! Τέτοια σκληρότητα είναι ασύμβατη με την χριστιανική μας ιδιότητα. 


Πανεπιστημιακός ιατρός, όταν είδε τήν φωτογραφία μέ τό σακίδιο των εφοδίων, την προσοχή του αιχμαλώτισε μια λεπτομέρεια, δηλ. το χέρι του Μακαριωτάτου! Φαίνεται πόσο εξαντλημένος είναι καί συγκλονίσθηκε! 


Το ερώτημα, το οποίο αβίαστα αναδεικνύεται τώρα είναι: Εάν αύυριο ο Μακαριώτατος κ. Ειρηναίος ευρεθή νεκρός στο Διαμέρισμά του μέ ποιό πρόσωπο θα αντιμετωπίσουν την Κοινωνία οι εκκλησιαστικοί παράγοντες των Ιεροσολύμων; 


Το ίδιο ερώτημα απευθύνεται καί πρός όλους τούς σεπτούς Πατριάρχες καί Αρχιεπισκόπους της ανά τόν κόσμον 'Ορθοδοξίας, οι οποίοι γνωρίζουν τό πρόβλημα καί ...σιωπούν! 


Το ίδιο ερώτημα απευθύνεται επίσης καί πρός όλους τους αδελφούς μας Σεβασμιωτάτους Μητροπολίτες της Εκκλησίας της Ελλάδος, τούς οποίους η ελαχιστότης μου έχει ήδη ενημερώσει α) με τίς κατά καιρούς αναρτήσεις μας στο Blog και β) μέ το ειδικό δίπτυχο, το οποίο τυπώθηκε με δαπάνη της Ιεράς ημών Μητροπόλεως και διανεμήθηκε προχθές Δευτέρα 17 Ιανουαρίου ε.έ. πρός όλους μέσα στην Αίθουσα Συνεδριών της Ιεραρχίας μας καί έχει τον συγκλονιστικό τίτλο: "Αφήστε με να πεθάνω στον Πανάγιο Τάφο"! 


Το ίδιο ερώτημα απευθύνεται και πρός τό Υπουργείο Εξωτερικών, όπου απεστάλη σχετική επιστολική διαμαρτυρία μας. 


Την αυτή επιστολική διαμαρτυρία μας απευθύναμε, διά της Ιεράς Συνόδου της Εκκλησίας της Ελλάδος, επειδή έτσι επιβάλλει το εκκλησιαστικό Πρωτόκολλο, καί πρός όλους τους ανά τον κόσμο εκκλησιαστικούς Ηγέτες της Ορθοδόξου Εκκλησίας, αλλά -δυστυχώς- η επιστολή μας μέχρι σήμερα δεν προωθήθηκε πρός τους παραλήπτες της! Παρανόμως κατακρατείται στις Συνοδικές Υπηρεσίες! 


Επανερχόμεθα, λοιπόν, σήμερα στο ζήτημα του εγκλείστου Πατριάρχου Ιεροσολύμων για να θέσουμε τον κάθε πιστό χριστιανό μπροστά στη συνείδησή του! Εύχομαι να μη λογοδοτήσουμε κάποτε ενώπιον του Κυρίου μας για την ενδεχόμενη αδιαφορία μας. 


Τέλος την προσεχή Τρίτη 25η Ιανουαρίου μη χάσετε τήν εκπομπή "Αθέατος κόσμος" του κ. Κωνστ. Χαρδαβέλα. 'Οπως πληροφορηθήκαμε, θα είναι αφιερωμένη στον μάρτυρα Πατριάρχη. 


________Δείτε, λοιπόν, το συγκλονιστικό video για να αντιληφθείτε πόσο μαρτυρικά βιώνει ένας πρ. Πατριάρχης της Ορθοδοξίας! Τα στοιχεία μας αντλούμε από τό blog "newsbomb".


+ Ο ΚΑΛΑΒΡΥΤΩΝ ΚΑΙ ΑΙΓΙΑΛΕΙΑΣ ΑΜΒΡΟΣΙΟΣ

Greek Orthodox Patriarch of Jerusalem Theophilos III

The Greek Orthodox Church and the Future of Jerusalem

     by Anna Koulouris

The Greek Orthodox Patriarch of Jerusalem, Theophilos III, was interviewed by Palestine-Israel Journal intern/journalist Anna Koulouris.
Politically speaking, Jerusalem is often discussed in terms of only two sides — Israeli and Palestinian. This fact does not imply denying or ignoring the special role of the Hashemite Kingdom of Jordan, which insisted in its peace agreement with Israel on being a major partner when the status of Jerusalem is decided between Israel and the Palestinians. The religious significance of Jerusalem is kept a separate matter — it is simply a city of the utmost importance for the three Abrahamic faiths. The Greek Orthodox Christians, or “Rum Orthodox” as they are historically called, have had a history in Jerusalem for more than 2,000 years. As the inheritor of tradition, property and leadership, the Greek Orthodox Church aspires to play a significant role in the political future of this city. The jurisdiction of the Greek Orthodox Patriarchate, which includes more than 150,000 Christians, stretches across Israel, the Palestinian Authority (PA), including Jerusalem, and the Hashemite Kingdom of Jordan. By default, the patriarch takes on a role as a political leader whose voice is considered integral in many local and international matters. As a local institution, the Greek Orthodox Patriarchate and the Israeli government rely on cooperation in order to carry out many of their respective functions. At the same time, any newly elected Greek Orthodox patriarch has to seek the approval of his nomination by the three parties: Jordan, Israel and Palestine. Members of the synods should have Jordanian citizenship. The primary function of the patriarchate is to preserve and protect the holiest sites in Christendom, as it has done since the birth of Christianity.
The 141^st Patriarch of Jerusalem, Theophilos III, discusses the Greek Orthodox Church’s current and future role in Jerusalem and the peace process, responds to criticisms and shares personal opinions.
Palestine-Israel Journal: What is the significance of the Greek Orthodox Church for Jerusalem?
Patriarch Theophilos III: The role of the Greek Orthodox Patriarchate of Jerusalem and the church is extremely important for the current and future status of Jerusalem. Its history cannot be dissociated from the political and cultural-religious history of Jerusalem. It has an unbreakable historical presence for 2,000 years and is the only religious institution that has been here throughout the ages. Its purpose and mission continues to be crystal clear and purely religious and spiritual; it does not promote any other interests. Today, if Jerusalem enjoys a certain status and cultural and religious character, it is due to the presence of the patriarchate, which is the inheritor of the spiritual heritage, but also the natural heritage. By natural heritage I mean churches, basilicas, places of worship, holy places that have been handed over to the patriarchate by the Byzantines who left Palestine in the 7^th century with the coming of Omar ibn al-Khattab. It was at this time that the Patriarch of Jerusalem became both the spiritual and ethnic leader of the Greek Orthodox community.
Speaking of heritage, there have been accusations by some local Arab Orthodox residents that the Greeks have maintained cultural dominance and that Arabs have not been promoted to certain official positions in the church to the same degree as the Greeks have. Is this true?
There is a bigger question here. The name of the patriarchate and all Eastern Orthodox Christians locally here is “Rum.” This is how they are recognized and identified by the Muslim Arabs and Palestinians, in general. It is a matter of cultural identity or identity crisis that many people have difficulties understanding the meaning of “Rum.” The West has also brought them confusion about their identity, which could be remedied with education and [an] understanding [of] history. And you have to refer back to your roots. You cannot disregard the Byzantine presence that was here. The stones are talking — everything is talking. I have prepared an academic study which gives a very thorough and complete analysis of the meaning of “Rum” and what it means to be a member of that church.
Although the Greek Orthodox Church has had a presence in Jerusalem since its existence, looking forward, there is a political agenda on the part of Israel. No one can deny they would like to gain property that the patriarchate owns, especially in the Jaffa Gate area. Has this put pressure on the church?
You have touched upon a very delicate issue, the core of the importance and significance of the patriarchate’s presence and role concerning Jerusalem and the greater area. From the religious point of view, many of the holy places under the charge of the patriarchate have remained accessible to all pilgrims and visitors without any discrimination whatsoever. It is due to the presence of the Brotherhood of the Holy Sepulcher. What has been acknowledged by everybody locally, regionally and internationally is that if it were not for the presence of the patriarchate here, most of the holy places would have been destroyed, or at the end of the day, turned into museums or archeological sites and tourist attractions. But so far, the holy places have been maintained as places of blessedness and worship.
In terms of culture and even politics, the patriarchate is very important, first of all because it gives legitimacy to the historical claims that the Hashemite Kingdom of Jordan and the PA have over the holy places — because they both have claims from the Muslim Caliph Omar ibn al-Khattab, when the Muslims took over the city of Jerusalem from the then-Patriarch of Jerusalem Sophronius, and it is well known that they made a peace covenant known as “the Covenant of Omar.” This fundamental agreement has been the basis of all the legal transactions or legal agreements that have taken place so far between the patriarchate and the states and their respective authorities. The other thing is that the patriarchate has been the inheritor of the natural heritage, that is to say, churches, monasteries and other properties, which later were augmented. This is what makes the patriarchate important for the natural, the physical and the demographic [aspects] of Jerusalem. The patriarchate continues to hold properties within and around the Old City — within politically strategic places.
Is any of this, the strength of the patriarchate, a source of tension with the Israeli government today?
Jerusalem is [at] the heart of the political developments here, so it is natural that the patriarchate is part and parcel of the political conflict and interests. But the mission of the patriarchate remains spiritual and religious. Unlike the other Christian churches here — and they do have a lot of properties as well — the Greek Orthodox Patriarchate is the only church institution that is independent, autonomous and autocephalous. This means the properties of the patriarchate are properties of the country here, the land here — they belong here.
As for the properties belonging to the other churches, for example, those belonging to the Roman Catholic Church or to the Russian Church, these are state properties. They do not belong here to the locality, but to the respective states. Some time ago, if you visited Notre Dame you could see written [there] “Vatican Property.” The same happened recently, the Russians asked for some properties to be restored and returned to their proper owners. But who is dealing with the state about these properties, or with the Palestinian Authority? It is the state, not the church.
The other thing is that all the other churches have their point of reference far away from Jerusalem. The appointments of the leaders of the other Christian churches and institutions are coming from abroad, from outside — not from within. So you understand the importance of the patriarchate; it is a local institution.
How is the relationship now between Jordan, Palestine and Israel, the states within the jurisdiction of the Greek Orthodox Patriarchate of Jerusalem?
The relationship today is excellent. After the crisis that the patriarchate passed through, and [when] I assumed my responsibilities as the head of the church here, of course there were all sorts of problems, difficulties and misunderstandings. But eventually everybody realized that my task is to give what is due unto God and what is due unto Caesar.
How much of a role does the Greek Orthodox Patriarchate play in speaking about Palestinian rights, especially with its close proximity to areas like Silwan? Does the church feel a responsibility to take a political stance on the issue?
We try not to interfere or turn ourselves into politicians, but at the same time this does not mean that we do not have compassion for the suffering and the affliction through which the people are passing here. And this is why the churches here have established a kind of council to discuss issues of common concern. We are addressing issues like the recent shooting in Silwan and others. Our purpose is to try, from our position, to contribute to mutual respect and understanding and to peaceful coexistence and symbiosis. This is the duty of the church. This is why we as churches have officially and repeatedly made statements and expressed our position over the status of Jerusalem.
Our position on Jerusalem is that we want it to be an open city, to be accessible to everybody, and that Jerusalem has enough space to accommodate all religious communities. We say it is enough for us to be allowed to visit and venerate the places that are commonly holy to Jews, Muslims and Christians. Even if we do not have claims over the site itself, we have claims to the holiness and sanctity of the place. The Temple Mount is an example. Another example is King David’s Tomb on Mount Zion. When we have our holy day of Pentecost, which we celebrate in our monastery and at the school on Mount Zion, after the service we go in our liturgical vestments in a procession to King David’s Tomb, which is a synagogue. There we go for worship, to say our prayers and leave. This is what we want. This is our understanding of the holy places. This is why I have said Jerusalem has enough space to accommodate everybody.
Politically speaking, everybody has claims over Jerusalem and everybody wants Jerusalem to be his or her own capital. But from the religious point of view, Jerusalem is the capital of God. And my personal position is that Jerusalem breathes with three lungs: a Christian lung, a Jewish lung and an Islamic lung. And those lungs, they breathe harmoniously. This is how we see the future of Jerusalem.
What is your opinion about the ongoing negotiations of a taxation agreement between the Israeli government and the Vatican, which could mean that church institutions would have to pay income, property and municipal taxes? Does this Orthodox Church feel sidelined knowing that if an agreement is reached, it will set a precedent for the other churches?
The situation with the Vatican negotiations is far more complex. The Greek Orthodox Church is not sidelined because the legal status of the patriarchate differs from the Vatican’s. It is the only church institution with Jordanian law. The patriarchate is a local institution. The Vatican is a spiritual and political entity, so its representatives cannot speak on behalf of the local Christians here.
There are many videos online of infighting that takes place between the Greeks and Armenians in the Church of the Holy Sepulcher. They seem shameful, and it is hard to understand how such clashes occur in holy places. How would you explain the dynamic here to an observer?
I understand your question, but people try to limit those religious conflicts and fights to certain events that have taken place between Franciscans, between Greeks and Armenians, Armenians and Syrians, Copts and Ethiopians, and so on. But, in fact, we must think a bit deeper and ask ourselves what the entire conflict is about between Palestinian Muslims and Jewish Israelis. Is it not about religion? It is about religion. What is the importance of Jerusalem, politically speaking? Is Jerusalem important for military or strategic purposes? It is purely religious, nothing else. The conflict here is religious. When you see clashes in Jerusalem, especially over the Temple Mount and al-Haram al-Sharif, what is it all about? Is it not about religious areas? So they focus on a particular point in the Holy Sepulcher; that makes sense; it is natural. But they cannot focus on the broader picture of what is going on here in the Holy Land.
Now, there is another thing that we should not forget; we have to take into consideration our human predicament. Actually, all the fights and clashes in the past were in the name of God. The Crusades, what were they all about? Were they not in the name of God? And there are so many others. Today, it is not called “in the name of God,” but in this game, in one way or another, religion is involved.
In the World Council of Churches, how does the Greek Orthodox Church view its need to be there or to be a participant?
The Orthodox Church and the Patriarchate of Jerusalem were among the pioneers, the founders of the World Council of Churches. It was established at the initiative of the Ecumenical Patriarchate of Constantinople and then all the other churches followed. The council plays an important role in bringing together all the Christian denominations and has done great work because all sorts of prejudices have been dissipated.
The problem is this: During its inception years, the council focused on the unity of the Christian churches and denominations, but then the focus was diverted from a theological discussion to social matters because of the influence of the Protestant churches. Later on, in many cases, it got involved in political matters. Today, the council still plays an important role, but not as prominent as in the past because of many political changes and developments.
Still, the Orthodox Church is committed to the mission of the World Council of Churches. This is why we participate. I myself was the first representative of the patriarchate to become a member of the central committee of the council. Now we have our current representative, and we have recently welcomed the new secretary-general of the World Council of Churches. We are trying to contribute as much as possible because today this is important, especially for our religion. It can help in the peace process and reconciliation, and to bring peace and justice as well.
After the contact you had with the Greek prime minister recently when he visited Israel, what does the patriarchate expect from the Greek government? Do you believe Mr. George Papandreou will help to better relations in the area? Will you and he act as middlemen in political matters here?
The visit of Mr. Papandreou was really very important because he made it clear that his mission is to strengthen this initiative of the peace process. It is a well-known fact that he enjoys respect from both the Israeli and the Palestinian leadership. It is known that his father was a great supporter of the Palestinians during the time of President Yasser Arafat. And to come here to the patriarchate, it is another sign that everybody realizes the importance of the patriarchate, not only in the religious but also in the political sphere. Since the conflict, as I said, is religious, all those leaders are slowly realizing that without the assistance or advice of the religious leadership, not only Christian but also Muslim and Jewish, they cannot succeed in their efforts to bring peace and reconciliation to the area.
Your position is one of great importance and very demanding, yet you seem to have a low profile and live simply. From where do you draw strength on a daily basis?
It is a very hard question. I think all the strength is from above; it is from the church, from prayer. That is it.
What kind of advice would you give to people in the world today who may be struggling with the current economic state of affairs and other challenges that modernity and globalization present?
To people I would say that the exit and refuge from this world’s complexities is faith in God

Η Κυριακή της Σαμαρείτιδος στο Φρέαρ του Ιακώβ (VIDEO)

από την Αρχιγραμματεία του Πατριαρχείου Ιεροσολύμων Την Κυριακήν, 30ην Απριλίου /13ην Μαΐου 2012, εωρτάσθη η εις το Πεντηκοστάριον της Εκκλησίας διαλαμβανομένη εορτή της Κυριακής της Σαμαρείτιδος εις το Φρέαρ του Ιακώβ εις Σαμάρειαν. Εις το Φρέαρ τούτο μνημονευόμενον ως Φρέαρ του Ιακώβ εις τον Ευαγγελιστήν Ιωάννην (Ιω. 4,6) και ευρισκόμενον εις την κοιλάδα αναμέσον των ορέων Γεβάλ και Γαριζίν συνήντησεν η γυνή, η ελθούσα εκ της Σαμαρείας, ίνα αντλήση ύδωρ( Ιω. 4,7) τον Κύριον, ο Οποίος συνωμίλησε μετ’αυτής και απεκάλυψεν εις αυτήν τα του βίου αυτής (Ιω. 4,18) και είλκυσεν αυτήν προς Αυτόν, προσφέρων αυτή το ύδωρ το αλλόμενον εις ζωήν αιώνιον ( Ιω. 4,14), την αποκάλυψιν δηλαδή απεριφράστως ότι Αυτός εστιν ο Χριστός (Ιω. 4, 26). Η γυνή αύτη όντως απεδείχθη γη αγαθή, πιούσα το ύδωρ το ζων και καρποφορήσασα καρπόν εκατονταπλασίονα πιστεύσασα και προσενεγκούσα ως μάρτυρα δια Χριστόν τον εαυτόν της, ήτοι την Αγίαν Φωτεινήν αλλά και τους υιούς αυτής, ήτοι τον Άγιον Φωτεινόν, Άγιον Ιωσήν και τας αδελφάς αυτής Αγίας μάρτυρας Φωτώ, Κυριακήν, Παρασκευήν και Φωτίδα με την μνήμην αυτών εις τον ακίνητον κύκλον των εορτών, την 26ην  και 27ην Φεβρουαρίου εκάστου έτους. Δια την τιμήν της μνήμης της Σαμαρείτιδος γυναικός εις τον κινητόν κύκλον των εορτών του Πεντηκοσταρίου ετελέσθη εις τον μεγαλοπρεπή όντως ναόν της Αγίας Φωτεινής, τον προσφάτως ανεγερθέντα υπεράνω και πέριξ του Φρέατος του Ιακώβ υπό του καθηγουμένου αυτού Αγιοταφίτου Αρχιμανδρίτου π. Ιουστίνου με δύο παρεκκλήσια, εν νοτίως αυτού, του Αγίου Νεο -ιερομάρτυρος Αγιοταφίτου Φιλουμένου, ενταύθα μαρτυρήσαντος και έτερον βορείως, του Αγίου Ιουστίνου του φιλοσόφου και μάρτυρος, του εκ της πόλεως ταύτης της Νεαπόλεως καταγομένου, μεγάλη εορτή και πανήγυρις την ως άνω ρηθείσαν ημέραν της Κυριακής δια θείας Λειτουργίας, της οποίας προεξήρξεν η Α.Θ.Μ. ο Πατήρ ημών και Πατριάρχης Ιεροσολύμων κ.κ. Θεόφιλος, συλλετουργούντων Αυτώ του Ιερωτάτου Μητροπολίτου Καπιτωλιάδος κ. Ησυχίου και του Σεβασμιωτάτου Αρχιεπισκόπου Ιορδάνου κ. Θεοφυλάκτου, Αγιοταφιτών Ιερομονάχων και εγγάμων ιερέων των περιχώρων της Νεαπόλεως και Ιεροδιακόνων, τη παρουσία των τοπικών Αρχών και των Επιτρόπων της εις Νεάπολιν υπαρχούσης Ελληνορθοδόξου Κοινότητος των Ραφιδίων και του Αγίου Δημητρίου. Εις το αθρόως συναθροισθέν εκκλησίασμα ο Μακαριώτατος εκήρυξε τον θείον λόγον ελληνιστί ως έπεται: Αγαλλιάσθω ουρανός, χορευέτω τα επί γης. ότι Χριστός εκ Παρθένου, επιφανείς ως άνθρωπος ερρύσατο φθοράς, άπαν το ανθρώπινον, τω ιδίω θανάτω• θαύμασιν εκλάμψας δε, γυναικί Σαμαρείτιδι, ύδωρ αιτών παρέχει την πηγήν, των ιαμάτων, ως μόνος αθάνατος», ψάλλει ο μελωδός της Εκκλησίας. Αγαπητοί  εν Χριστώ αδελφοί, ευλαβείς προσκυνηταί, ευλαβείς Χριστιανοί , «Πνεύμα ο Θεός και τους προσκυνούντας αυτόν εν πνεύματι και αληθεία δει προσκυνείν», (Ιωάν. 4, 24), λέγει ο Κύριος ημών Ιησούς Χριστός εις την Σαμαρείτιδα γυναίκα. Αυτό τούτο το θείον της αληθείας Πνεύμα, δηλονότι το Άγιον Πνεύμα του Χριστού, συνήγαγε πάντας ημάς εις τον ιερόν τούτον τόπον του φρέατος του Πατριάρχου Ιακώβ, δια να συναντλήσωμεν και συμπίωμεν μετά της Σαμαρείτιδος της Αγίας ύδωρ ιαμάτων και ύδωρ αθανασίας εκ της φυσικής και πνευματικής πηγής, τον εκ Παρθένου Μαρίας επιφανέντα ως άνθρωπον και ρυσάμενον το ανθρώπινον ημών γένος εκ της φθοράς και αναστάντα εκ νεκρών Σωτήρα και Θεόν ημών Ιησούν Χριστόν. Σύμπας ο ορατός και αόρατος κόσμος, αι επίγειαι και ουράνιαι δυνάμεις καλούνται να συμμετάσχουν εις τον χορόν της αγαλλιάσεως και της χαράς επί τη λαμπροφόρω αναστάσει του Σωτήρος ημών Χριστού άμα δε και «επί τη εκλάμψει τοις θαύμασιν αυτού, Σαμαρείτιδι γυναικί, ύδωρ αιτών παρέχει την πηγήν των ιαμάτων ως μόνος αθάνατος», ως αναφωνεί ο υμνωδός. Το δε ύδωρ, το οποίον παρέχει η πηγή των ιαμάτων, δηλονότι ο Χριστός, τη Σαμαρείτιδι γυναικί δεν είναι άλλον από την θείαν φωτιστικήν δύναμιν και ενέργειαν του Αγίου Πνεύματος της αληθείας και της του Θεού Πατρός σοφίας, ως ψάλλει και ο μελωδός της Εκκλησίας: «Πίστει ελθούσα εν τω φρέατι, η Σαμαρείτις εθεάσατο, το της σοφίας ύδωρ σε, ω ποτισθείσα δαψιλώς, βασιλείαν την άνωθεν εκληρώσατο, αιωνίως η αοίδιμος». Όντως, αγαπητοί μου αδελφοί, η Σαμαρείτις γυνή εκληρώσατο βασιλείαν την άνωθεν, διότι, ως λέγει ο Άγιος Ιωάννης ο Δαμασκηνός, «τοις μεν πιστεύσασι γέγονεν (ο Χριστός) αίτιος σωτηρίας αιωνίου, τοις δε απειθήσασιν, έλεγχος απιστίας». Και εγένετο ο Χριστός αίτιος σωτηρίας τη πιστευσάση Αυτώ Σαμαρείτιδι γυναικί, διότι η σήμερον εορτίως τιμωμένη Άγια της Εκκλησίας, ήκουσε τους Κυριακούς λόγους: «Πνεύμα ο Θεός, και τους προσκυνούντας αυτόν εν πνεύματι και αληθεία δει προσκυνείν», (Ιωάν. 4,24). Και επίστευσεν μεθ’ όλης της διανοίας και όλων των εσωτερικών αυτής δυνάμεων. Με άλλα λόγια, λατρεύειν τον Θεόν «εν πνεύματι και αληθεία»,  (Ιωάν. 4,24) σημαίνει η διάνοια να εγκολπούται την αλήθειαν δι’όλων της των δυνάμεων και η θέλησις μεθ’ όλων των ενεργειών της, καθώς και τα συναισθήματα των καρδιών μας να είναι πάντα προσδεδεμένα ισχυρώς εν τω έργω της γνώσεως και προσοικειώσεως του Παντοδυνάμου Θεού και της ευλαβούς μας προσεγγίσεως προς Αυτόν. Κατά την εν προκειμένω ερμηνείαν του Αγίου Θεοφυλάκτου: «Πολλοί δοκούσι μεν προσκυνείν κατά ψυχήν, ουκ ορθήν δε δόξαν περί του Θεού έχουσι. Προσέθηκε {ο Χριστός} δια τούτο, το εν αληθεία. Δει γαρ και κατά νουν προσκυνείν τω Θεώ και αληθή δόξαν περί αυτού έχειν». Τούτο σημαίνει, αγαπητοί μου αδελφοί, ότι δεν αρκεί μόνον να λατρεύωμεν και να  προσκυνούμεν τον Θεόν. Είναι απολύτως αναγκαίον να γνωρίζωμεν την αληθινήν οδόν και τον ορθόν τρόπον λατρείας και προσκυνήσεως του Θεού. Το γεγονός τούτο εξασφαλίζει η αγία ημών του Χριστού Εκκλησία δια της ορθής και ανοθεύτου αυτής αποστολικής διδασκαλίας και των εγκύρων αυτής θεραπευτικών και σωτηριωδών μυστηρίων. Λέγομεν δε τούτο, διότι η εις Χριστόν τον Μεσσίαν πίστις της Σαμαρείτιδος αφορά εις την σωτηρίαν ημών των ανθρώπων εκ του θανάτου της αμαρτίας. Τον θάνατον της αμαρτίας κατεπάτησε πλέον ο Χριστός δια του θανάτου της τριημέρου Αυτού ταφής και της νικητηρίου Αυτού Αναστάσεως. Η δε Ανάστασις του Χριστού αφορά εις την έλευσιν του Παρακλήτου, δηλαδή του Αγίου Πνεύματος και του υπ’ Αυτού (του Παρακλήτου) ελέγχου και κρίσεως του κόσμου, ως λέγει ο ίδιος ο Ιησούς Χριστός: «αλλ’ εγώ την αλήθειαν λέγω υμίν• συμφέρει υμίν ίνα εγώ απέλθω• εάν γαρ μη απέλθω ο παράκλητος ουκ ελεύσεται προς υμάς• εάν δε πορευθώ, πέμψω αυτόν προς υμάς και ελθών εκείνος ελέγξει τον κόσμον περί αμαρτίας και περί δικαιοσύνης και περί κρίσεως. περί αμαρτίας μεν ότι ου πιστεύουσιν εις εμέ •περί δικαιοσύνης δε ότι προς τον πατέρα μου υπάγω και ουκ έτι θεωρείτε με•περί δε κρίσεως ότι ο άρχων του κόσμου τούτου κέκριται», (Ιωάν. 16, 7-11). Ερμηνεύων τους λόγους τούτους, ο Άγιος Κύριλλος Αλεξανδρείας λέγει: «Νόθον το της αρχής όνομα τω Σατανά … Άρχοντα γε μην του αιώνος τούτου κέκληκεν ουκ ως όντα τούτο κατ’ αλήθειαν … αλλ’ ως εξ απάτης και πλεονεξίας την επί τούτω δόξαν αποκερδαίνοντα και ως εν τοις πλανωμένοις έτι κρατούντα τε και άρχοντα δια  την ενούσαν αυτοίς μοχθηροτάτην προαίρεσιν». Ο δε ιερός Χρυσόστομος λέγει: «Πάλιν ενταύθα τον περί δικαιοσύνης ανακινεί λόγον, ότι κατεπάλαισε τον αντίδικον. Ουκ αν δε αμαρτωλός ων κατεπάλαισεν … Ότι γαρ κατακέκριται δι’ εμέ (λέγει ο Κύριος) είσονται οι καταπατούντες αυτόν ύστερον και την ανάστασίν μου σαφώς ειδότες, όπερ κατακρίνοντες εστίν• ου γαρ ίσχυσέ με κατασχείν». Αυτόν ακριβώς τον φωτισμόν της γνώσεως της πηγής της ζωής, του σταυρωθέντος και αναστάντος Μεσσίου Χριστού, λαβούσα η Σαμαρείτις  γυνή έλεγε δια στόματος του υμνωδού: «πότισον ουν με Λόγε, διψώσαν πάντοτε, σου την θείαν Χάριν, όπως μηκέτι Ιησού Κύριε, αγνωσίας κρατώμαι αυχμώ, αλλά κηρύττω Σου τα μεγαλεία». Προσέλθωμεν και ημείς , αδελφοί μου, εις το πνευματικόν της Εκκλησίας Φρέαρ και πίωμεν το ύδωρ το οποίον έδωσεν ο Χριστός εις την Αγίαν Φωτεινήν την Σαμαρείτιδα λέγων: «ος δ’ αν πίη εκ του ύδατος, ου εγώ δώσω αυτώ, ου μη διψήση εις τον αιώνα, αλλά το ύδωρ ο δώσω αυτώ, γενήσεται εν αυτώ πηγή ύδατος αλλομένου εις ζωήν αιώνιον» , (Ιωάν. 4,14). Εκ ταύτης της πηγής έπιεν το ύδωρ του μαρτυρίου της αγάπης του Χριστού και ο Άγιος μάρτυς Φιλούμενος ο Αγιοταφίτης μιμούμενος την Αγίαν Σαμαρείτιδα, γενόμενος ούτω κήρυξ της εν πνεύματι και αληθεία προσκυνήσεως του Θεού και Σωτήρος ημών Χριστού. Χριστός Ανέστη. Και αραβιστί ως έπεται: ίδε ηλεκτρονικόν σύνδεσμον: http://www.jp-newsgate.net/ar/2012/05/13/1055/ Μετά την πανηγυρικήν θείαν Λειτουργίαν και τον εν τη θεία Μεταλήψει αγιασμόν ηκολούθησε λιτανεία πέριξ του ιερού ναού. Μετά ταύτα ηκολούθησε δεξίωσις εις το ηγουμενείον και μεσημβρινή πλουσία τράπεζα υπό του ανακαινιστού της Μονής και φιλοξένου καθηγουμένου αυτής Αρχιμανδρίτου π. Ιουστίνου προς σωματικήν ευφροσύνην των απολαυσάντων την πνευματικήν ευφροσύνην της εορταστικής εκκλησιαστικώς πανδαισίας της εορτής της Κυριακής της Σαμαρείτιδος. Μετά το πέρας της εορτής ο Μακαριώτατος επεσκέφθη την κώμην των Ραφιδίων, όπου ενεκαινίασε αίθουσαν γυμναστικής και άλλων εκδηλώσεων πλησίον του ιερού Ναού Αγίου Δημητρίου δια την ενταύθα διαβιούσαν Χριστιανικήν Κοινότητα.

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Palestinian Christians are Christians descended from the people of the geographical area of Palestine, the birthplace of Christianity. Within Israel, the Palestinian Territories and Jordan, there are churches and believers from many Christian denominations, includingOriental Orthodoxy, Eastern Orthodoxy, Catholic(Eastern and Western rites), Protestant, and others. In both the local dialect of Palestinian Arabic and in classical or modern standard Arabic, Christians are called Nasrani (a derivative of the Arabic word forNazareth, al-Nasira) or Masihi (a derivative of Arabic word Masih, meaning "Messiah").^[1] In Hebrew, they are called Notzri (also spelt Notsri), which means "Nazarene".

Christians comprise less than 4% of Palestinians living within the borders of former Mandate Palestine today. They are approximately 4% of the West Bankpopulation, less than 1% in Gaza, and nearly 10% of Israel's Palestinian population. According to official British Mandate estimates, Mandate Palestine’s Christian population varied between 9.5% (1922)^[2] and 7.9% (1946) of the total population. Today, the majority of Palestinian Christians live outside of the former Mandate Palestine because of emigration in response to the 1948 War, the Six-Day War in 1967, occupation by Jordan, Egypt, and Israel, and Muslim pressure,^[3]but many still live in Israel, Jordan, and the Palestinian territories.

Demographics and denominations

Many ethnicities have lived in the area of Mandate Palestine dating back thousands of years. Consequently, Palestinian Christians are the descendants of the many peoples who have lived in the area.^[4]

Today, the majority of Palestinian Christians live abroad. In 2005, it was estimated that the Christian population of the Palestinian territories was between 40,000 and 90,000 people, or 2.1 to 3.4% of the population. Most are in the West Bank, but there is a community of 5,000 in the Gaza Strip. Palestinian Christians in Israel number between 144,000 and 196,000, or 2.1 to 2.8% of the total population,^[5] and about 9.8% of the non-Jewish Arab population.^[6]

According to the CIA world factbook, as of 2009, the following statistics are available on Palestinian Christians.^[7][8][9]

Population group	Christian population	% Christian
West Bank*	167,000	8
Gaza Strip	10,000	0.3
Arabs in Israel	123,000	9.1
Non-Arabs in Israel**	29,000	0.4
Total (only Arabs)	302,000	6.0
Total (including non-Arabs)	331,000	3.0
* The figure includes Samaritans and other unspecified minorities. ** Non-Arabs in Israel do not necessarily identify as Palestinian.

Around 50% of Palestinian Christians belong to the Orthodox Church of Jerusalem, one of the 16 churches of Eastern Orthodoxy. This community has also been known as theArab Orthodox Christians. There are also Maronites, Melkite-Eastern Catholics,Jacobites, Chaldeans, Roman Catholics (locally known as Latins), Syriac Catholics,Orthodox Copts, Catholic Copts, Armenian Orthodox, Armenian Catholic, Quakers(Friends Society), Methodists, Presbyterians, Anglicans (Episcopal), Lutherans,Evangelicals, Pentecostals, Nazarene, Assemblies of God, Baptists and otherProtestants; in addition of small groups of Jehovah's Witnesses, Mormons and others.

The Orthodox Patriarch of Jerusalem, Theófilos III, is the leader of the Palestinian and Jordanian Orthodox Church of Jerusalem, but Israel and some church members have refused to recognize his appointment.^[10] If confirmed, he would replace Patriarch Irenaios, whose status within the church became disputed after a term surrounded by controversy and scandal given that he sold Palestinian property to Israeli Orthodox Jews.^[11] Archbishop Theodosios (Hanna) of Sebastia is the highest ranking Palestinian clergyman in the Orthodox Patriarchate of Jerusalem. The Latin Patriarch of Jerusalem,Fouad Twal, is the leader of the Roman Catholics in Jerusalem, Palestinian territories,Jordan, Israel and Cyprus. The Anglican Bishop in Jerusalem is Suheil Dawani,^[12] who replaced Bishop Riah Abou Al Assal. Elias Chacour, a Palestinian refugee, of the Melkite Eastern Catholic Church is Archbishop of Haifa, Acre and the Galilee. Bishop Dr. Munib Younan is the president of the Lutheran World Federation and the Bishop of theEvangelical Lutheran Church in Jordan and the Holy Land (ELCJHL).

History

Background and early history

An early 4th century depiction of Christ.

The Jerusalem Cross.

Interior of the house of a Christian family in Jerusalem. ByW. H. Bartlett, ca 1850

The earliest Christian communities in Palestine were Roman, Jews and Gentiles. Those were joined in the later centuries byGreeks.^[13] To the contrary of the rest of oriental Christians, the vast majority of Palestinian Christians followed the Byzantine Christianity of the emperors after the Council of Chalcedon in 451 A.D., and were known by other Syrian Christian as Melkites (followers of the king).^[14] The Melkites were heavilyHellenised in the following centuries abandoning their distinct Western Aramaiclanguages in favour of Greek. By the 7th century, Jerusalem and Palestine became the epicentre of Greek culture in the orient.^[14]

Soon after the Muslim conquests, the Melkites began abandoning Greek for Arabic, a process which made them the mostArabicised Christians in the Levant.^[14]

Most Palestinian Christians nowadays see themselves as culturally and linguisticallyArab Christians with ancestors dating back to the first followers of Christ. They claim descent from a mixture of Jewish Christiansand Gentiles who converted to Christianity in the first few centuries AD,^[15] Romans,Ghassanids, Byzantines, and Crusaders. The region called Israel/Palestine is considered theHoly Land by Christians. Major Christian holy cities such as Bethlehem, Nazareth and Jerusalem are located in Israel and the Palestinian territories.

[edit]Recent history

See also:Bethlehem#Christian population

Elias Chacour, the Palestinian Archbishop of Akko, Haifa, Nazareth and All Galilee of the Melkite Greek Catholic Church.

Palestinian Christian Scouts on Christmas Eve in front of the Nativity Church in Bethlehem (2006).

Christians within the Palestinian territories constitute around one in seventy-five residents.^[16] In 2009, Reuters reported that 50,000 – 90,000 Christians remained in the West Bank, with around 17,000 following the various Catholic traditions and most of the rest following the Orthodox church and other eastern denominations.^[17] Both Bethlehem and Nazareth, which were once overwhelmingly Christian, now have Muslim majorities. Today about three-quarters of all Bethlehem Christians live abroad, and more Jerusalem Christians live in Sydney,Australia than in Jerusalem. Christians now comprise 2.5 percent of the population of Jerusalem. Those remaining include a few born in the Old City when Christians there constituted a majority.^[18]

In a 2007 letter from Congressman Henry Hyde to President George W. Bush, Hyde stated that "the Christian community is being crushed in the mill of the bitter Israeli-Palestinian conflict" and that expanding Jewish settlements in the West Bank and East Jerusalem were "irreversibly damaging the dwindling Christian community".^[19][20]

There have been reports of attacks on Palestinian Christians in Gaza from Muslim extremist groups. Gaza Pastor Manuel Musallam has voiced doubts that those attacks were religiously motivated.^[21]However, the Palestinian President, Prime Minister, Hamas and many other political and religious leaders condemned such attacks.

After Pope Benedict XVI's comments on Islamin September 2006, five churches not affiliated with either Catholicism or the Pope—among them an Anglican and an Orthodox church—were firebombed and shot at in the West Bank and Gaza. A group called "Lions of Monotheism" claimed responsibility.^[22]Former Palestinian Prime Minister and currentHamas leader Ismail Haniya condemned the attacks, and police presence was elevated in Bethlehem, which has a sizable Christian community.^[23]

Armenians in Jerusalem, identified as Palestinian Christians or Israeli-Armenians, have also been attacked and received threats from Jewish extremists; Christians and clergy have been spat at, and one Armenian Archbishop was beaten and his centuries old cross broken. In September 2009, two Armenian Christian clergy were expelled after a brawl erupted with a Jewish extremist for spitting on holy Christian objects.^[24]

In February 2009, a group of Christian activists within the West Bank wrote an open letterasking Pope Benedict XVI to postpone his scheduled trip to Israel unless the government changes its treatment.^[25] They highlighted improved access to places of worship and ending the taxation of church properties as key concerns.^[25] The Pope began his five-day visit to Israel and the Palestinian Territories on Sunday, May 10, planning to express support for the region's Christians.^[17] In response to Palestinian public statements, Israeli Foreign Ministry spokesman Yigal Palmor criticized the political polarization of the papal visit, remarking that "[i]t will serve the cause of peace much better if this visit is taken for what it is, a pilgrimage, a visit for the cause of peace and unity".^[26]

In November 2009, Berlanty Azzam, a Palestinian Christian student from Gaza, was expelled from Bethlehem and was not allowed to continue her studying. She has two months left for the completion of her degree. Berlanty Azzam said the Israeli military handcuffed her, blindfolded her, and left her waiting for hours at a checkpoint on her way back from a job interview in Ramallah. She described the incident as "frightening" and claimed Israeli official treated her like a criminal and denied her an education because she is a Palestinian Christian from Gaza.^[27]

In the modern day, there are a small number of Christians in the Palestinian territories who claim East African and West African origin, most of whose ancestors had been brought to Palestine through the Arab Slave trade in the early to modern Islamic and thenOttoman eras of Palestine.^{[citation needed]}

Historic denominations

The 1922 census of Palestine recorded over 200 localities as having a Christian population.^[28] The totals by denomination for all of Palestine were: Orthodox 33,369, Syrian Orthodox (Jacobite) 813, Roman Catholic 14,245, Greek Catholic (Melchite) 11,191, Syrian Catholic 323, Armenian Catholic 271, Maronite 2,382, Armenian Church (Gregorian) 2,939, Coptic Church 297, Abyssinian Church 85, Church of England 4,553, Presbyterian Church 361, Protestants 826, Lutheran Church 437, Templars Community 724, Others 208.^[28]

Political and Ecumenical Issues

Mayors of Ramallah, Birzeit, Bethlehem, Zababdeh, Nazareth, Jifna, Ein 'Arik, Aboud,Taybeh, Beit Jala and Beit Sahour are Christians. The Governor of Tubas, Marwan Tubassi, is a Christian. The former Palestinian representative to the United States, Afif Saffieh, is a Christian, as is the ambassador of the Palestinian Authority in France, Hind Khoury. The Palestinian women's soccer team has a majority of Muslim girls, but the captain, Honey Thaljieh, is a Christian from Bethlehem. Many of the Palestinian officials such as ministers, advisers, ambassadors, consulates, heads of missions, PLC, PNA, PLO, Fateh leaders and others are Christians. Some Christians were part of the affluent segments of Palestinian society that left the country during the 1948 Arab-Israeli War by Israel. In West Jerusalem, over 51% of Christian Palestinians lost their homes to the Israelis, according to the historian Sami Hadawi.^[29]

Ecumenical Liberation Theology Center: Sabeel

The Sabeel Ecumenical Liberation Theology Center is a Christian non-governmental organization based in Jerusalem; was founded in 1989 by the Anglican (Episcopal) Rev. Dr. Naim Ateek, former Canon of St. George's Cathedral in Jerusalem.^[30] According to its web site, "Sabeel is an ecumenical grassroots liberation theology movement among Palestinian Christians. Inspired by the life and teaching of Jesus Christ, this liberation theology seeks to deepen the faith of Palestinian Christians, to promote unity among them toward social action. Sabeel strives to develop a spirituality based on love, justice, peace, nonviolence, liberation and reconciliation for the different national and faith communities. The word "Sabeel" is Arabic for ‘the way‘ and also a ‘channel‘ or ‘spring‘ of life-giving water."^[31]

Kairos Palestine

In December 2009, prominent Palestinian Christian leaders released a historical document, the Kairos Palestine Document, "A moment of truth." The document call echoes a similar summons issued by South African churches in the mid-1980s at the height of repression under the apartheid regime. That call served to galvanize churches and the wider public in a concerted effort that eventually brought the end of apartheid. Among the authors of the document are Patriarch Michel Sabah, Archbishop Attalah Hanna, Father Jamal Khader, Rev. Mitri Raheb, Rev. Naim Ateeq and Rifat Kassis who is the coordinator and chief spokesperson of the group.

The document declares the Israeli occupation of Palestine a "sin against God" and against humanity. It calls on churches and Christians all over the world to consider it and adopt it and to call for the boycott of Israel. Section 7 calls for “the beginning of a system of economic sanctions and boycott to be applied against Israel.” It states that isolation of Israel will cause pressure on Israel to abolish all of what it labels as "apartheid laws" that discriminate against Palestinians and non-Jews.^[32]

Holy Land Christian Ecumenical Foundation

The Holy Land Christian Ecumenical Foundation (HCEF) was founded in 1999 by anecumenical group of American Christians to preserve the Christian presence in the Holy Land. HCEF stated goal is to attempt to continue the presence and well-being of Arab Christians in the Holy Land and to develop the bonds of solidarity between them and Christians elsewhere. HCEF offers material assistance to Palestinian Christians and to churches in the area. HCEF advocates for solidarity on the part of Western Christians with Christians in the Holy Land.^[33][34][35]

Christians of Gaza

Gaza’s Christian community mostly lives within the city, especially in areas neighbouring the three main churches: Church of Saint Porphyrius, The Holy Family Catholic Church in Zeitoun Street, and the Gaza Baptist Church, in addition to an Anglican chapel in the Al-Ahli Al-Arabi Arab Evangelical Hospital. Saint Porphyrius is an Orthodox Church that dates back to the 12th century. Gaza Baptist Church is the city’s only Evangelical Church; it lies close to the Legislative Council (parliamentary building). Christians in Gaza freely practice their religion. They also may observe all the religious holidays in accordance with the Christian calendars followed by their churches.^[36]

Those among them working as civil servants in the government and in the private sector are given an official holiday during the week, which some devote to communal prayer in churches. Christians are permitted to obtain any job, in addition to having their full rights and duties as their Muslim counterparts in accordance with the Palestinian Declaration of Independence, the regime, and all the systems prevailing over the territories. Moreover, seats have been allocated to Christian citizens in the Palestinian Legislative Council (PLC) in accordance with a quota system that allocates based on a significant Christian presence.

A census revealed that 40 percent of the Christian community worked in the medical, educational, engineering and law sectors. Additionally, the churches in Gaza are renowned for the relief and educational services that they offer, and Muslim citizens participate in these services. Palestinian citizens as a whole benefit from these services. The Latin Patriarchate School, for example, offers relief in the form of medication and social and educational services. The school has been offering services for nearly 150 years.

In 1974, the idea of establishing a new school was proposed by Father Jalil Awad, a former parish priest in Gaza who recognized the need to expand the Latin Patriarchate School and build a new complex. Today, the Holy family school has 1,250 students and the Roman Catholic primary school, which is an extension of the Latin Patriarchate School, continues to enroll a rising number of young students. The primary school was established approximately 20 years ago. Aside from education, other services are offered to Muslims and Christians alike with no discrimination. Services include women’s groups, students' groups and youth groups, such as those offered at the Baptist Church on weekdays.^{[citation needed]}

International Christian Concern reported that in October 2007, the Baptist manager of the only Christian bookstore in the Gaza Strip was murdered, following the firebombing of his bookstore and his receipt of death threats from Muslim extremists angry at what they viewed to be his missionary activity.^[37]

Christian emigration

See also: Christian emigration, Palestinian diaspora, and Arab diaspora

A pre-1948 celebration of the Feast of St. Elias, on Mount Carmel, on July 20

Christians began to emigrate from Palestine after the establishment of the state of Israel. In addition to neighboring countries, such as Lebanon and Jordan, many Palestinian Christians emigrated to countries in Latin America (notablyArgentina and Chile), as well as toAustralia, the United States and Canada. The Palestinian Authority is unable to keep exact tallies.^[17] The share of Christians in the population has also decreased due to the fact that Muslim Palestinians generally have higher birth rates than the Christians.^[5][11]

The causes of this Christian exodus are hotly debated, with various possibilities put forth.^[16] The vast majority of Palestinian Christians in the diaspora are those who fled or were expelled during the 1948 war and their descendants^[38] Reuters has reported that the emigrants since then have left in pursuit of better living standards.^[17] The BBC has also blamed the economic decline in the Palestinian Territories as well as pressure from the Israeli-Palestinian conflict for the exodus.^[5] A report on Bethlehem residents stated both Christians and Muslims wished to leave but the Christians possessed better contacts with people abroad and higher levels of education.^[39] The Vatican and the Catholic Church blamed the Israeli occupation and the conflict in the Holy Land for the Christian exodus from the Holy Land and the Middle East in general.^[40]

The Jerusalem Post (an Israeli newspaper) has stated that the "shrinking of the Palestinian Christian community in the Holy Land came as a direct result of its middle-class standards" and that Muslim pressure has not played a major role according to Christian residents themselves. It reported that the Christians have a public image of elitism and of class privilege as well as of non-violence and of open personalities, which leaves them more vulnerable to criminals than Muslims. Hanna Siniora, a prominent Christian Palestinian human rights activist, has attributed harassment against Christians to "little groups" of "hoodlums" rather than to the Hamas and Fatah governments.^[16]

According to a report in The Independent, thousands of Christian Palestinians "emigrated to Latin America in the 1920s when Palestine was hit by drought and a severe economic depression."^[41]

Today, Chile houses the largest Palestinian Christian community in the world outside of the Palestine region. Around 600,000 Palestinian Christians reside in Chile, most of whom were from Beit Jala, Bethlehem, and Beit Sahur.^[42] Also, El Salvador, Honduras,Brazil, Colombia, Argentina, Venezuela, and other Latin American countries have significant Palestinian Christian communities, some of whom immigrated almost a century ago during the time of Ottoman Palestine, but most of Christians were expelled from their homes in 1948 by Israel.^[43] During the 2008 Gaza War, Palestinian Christians in Chile demonstrated against the Israeli bombardment of Gaza. They were hoping to direct the government's attention to alter their relations with Israel.^[44] Latin America has a population of about 3 million Palestinian Christians or almost 40% of the Palestinian Christian population worldwide.

In a 2006 poll of Christians in Bethlehem by the Palestinian Centre for Research and Cultural Dialogue, 90% reported having Muslim friends, 73.3% agreed that the Palestinian Authority treats Christian heritage in the city with respect, and 78% attributed the ongoing exodus of Christians from Bethlehem to the Israeli occupation and travel restrictions on the area.^[45] Daniel Rossing, the Israeli Ministry of Religious Affairs' chief liaison to Christians in the 1970s and 1980s, has stated that the situations for them in Gaza became much worse after the election of Hamas. He also stated that the Palestinian Authority, which counts on Christian westerners for financial support, treats the minority fairly. He blamed the Israeli West Bank barrier as the primary problem for the Christians.^[16]

The United States State Department's 2006 report on religious freedom criticized both Israel for its restrictions on travel to Christian holy sites and the Palestinian Authority for its failure to stamp out anti-Christian crime. It also reported that the former gives preferential treatment in basic civic services to Jews and the latter does so to Muslims. The report stated that, generally, ordinary Muslim and Christian citizens enjoy good relations in contrast to the "strained" Jewish and non-Jewish relations.^[11] A 2005 BBCreport also described Muslim and Christian relations as "peaceful".^[5]

The Arab Human Rights Association, an Arab NGO in Israel, has stated that Israeli authorities have denied Palestinian Christians in Israel access to holy places, prevented repairs needed to preserve historic holy sites, and carried out physical attacks on religious leaders.^[46]

Notable Palestinian Christians

See also: List of famous Palestinians, List of Arab citizens of Israel, and List of Israeli Arab Christians

Beatified

• Blessed Marie-Alphonsine Danil Ghattas — founder of the Congregation of the Rosary Sisters, the only Arab religious order in the Holy Land to date
• Monks

• Cosmas of Maiuma
• Dorotheus of Gaza
• Theodore of the Jordan
• Sabbas the Sanctified
• Theophanes the Branded
• Zosimas of Palestine
• Clergymen

• Munib Younan — president of the Lutheran World Federation since 2010 and the Bishop of the Evangelical Lutheran Church of Jerusalem, Palestine, Jordan and the Holy Land since 1998
• Archbishop Theodosios (Hanna) of Sebastia — Bishop of the Orthodox Patriarchate of Jerusalem
• Michel Sabbah — former Latin Patriarch of Jerusalem (Roman Catholic)
• Fouad Twal — Latin Patriarch of Jerusalem (Roman Catholic)
• Naim Ateek — founder of Sabeel Christian Ecumenical Foundation
• Mitri Raheb — pastor of the Evangelical Lutheran Christmas Church in Bethlehem
• Suheil Salman Ibrahim Dawani — the current Anglican Bishop in Jerusalem
• Elias Chacour — Archbishop of Akko, Haifa, Nazareth and Galilee of the Melkite Eastern Catholic Church.
• Riah Hanna Abu El-Assal — former Anglican Bishop in Jerusalem
• Anis Shorrosh — Palestinian Evangelical Christian pastor
• Benny Hinn — televangelist
• Patriarch Theophilos III of Jerusalem - current Orthodox patriarch of Jerusalem
• Boutros Mouallem — retired Melkite Eastern Catholic Church archbishop of Acre, Haifa and the Galilee
• Samir Kafity — prominent former Anglican Bishop in Jerusalem
• Salim Munayer — the founder of Musalaha, a non-profit organization that works towards reconciliation between Israelis and Palestinians based on the Biblical principles of peace, works mainly among Palestinian Evangelicals and Messianic Jews
• Rev. Fahed Abu-Akel — was the 214th moderator of the General Assembly in the Presbyterian Church (USA)
• Patriarch Diodoros of Jerusalem - late Orthodox Patriarch of Jerusalem
• Patriarch Irenaios - former Orthodox patriarch of Jerusalem
• Torkom Manoogian - the current Patriarch of the Armenian Patriarchate of Jerusalem
• Palestinian Roman Catholics

• Category:Palestinian Roman Catholics
• Politicians

• Raymonda Tawil — poet, political activist, journalist, writer and the mother-in-law of the late Palestinian President Yasser Arafat^[47]
• Antonio Saca — President of El Salvador from 2004 to 2009
• Justin Amash — a U.S. Representative for Michigan's 3rd congressional district which encompasses the Grand Rapids area, and a member of the Republican Party
• Azmi Bishara — Arab-Israeli politician^[16]
• Janet Mikhail — the current mayor of Ramallah
• Karim Khalaf — attorney and politician who served as the Mayor of Ramallah, but was removed from office in 1982 by Israel
• Victor Batarseh — mayor of Bethlehem
• Elias Bandak — the former mayor of Bethlehem
• Hanna Nasser — the former mayor of Bethlehem
• Elias Freij — the mayor former of Bethlehem
• Emil Habibi — politician born in British-mandate Palestine, leader of the Israel Communist Party and Member of the Israeli Knesset
• Ameer Makhoul — the founder of the Haifa-based Ittijah (the Union of Arab Community-Based Associations, a network for Palestinian NGOs in Israel), who is currently jailed in Israel, after some claims for spying on behalf of Hezbollah.^[48]Amnesty International expressed concern that "his human rights activism on behalf of Palestinians" may be the reason for his imprisonment.^[49]
• George Habash — Politician, founder of the PFLP and the Arab Nationalist Movement^[16]
• Nayif Hawatmeh — Palestinian politician, founder and General Secretary of theDFLP^[16]
• Dr. Hanan Ashrawi — politician, legislator, activist, and scholar. Currently, she is a leader of the Third Way party.^[16] She was previously notable as a spokesperson forArafat.^[18]
• Afif Safieh — diplomat and currently Palestinian ambassador to the Russian Federation
• Jawad Bolous — political lawyer
• Joudeh George Murqos — ex-Palestinian minister of tourism
• Ghazi Hanania — member of the Palestinian Legislative Council and Fatah
• Emil Ghuri — the former Secretary of the Arab Higher Committee (AHC), the official leadership of the Arabs in the British Mandate of Palestine. He was also the general secretary of the Palestine Arab Party
• Hanna Nasser (academic) — academic, political figure and ex-president of Birzeit University
• Ghassan Andoni — a professor of physics at Birzeit University, co-founder of the International Solidarity Movement (ISM) and founder of the International Middle East Media Centre
• Daud Turki — poet and was the leader of the Jewish-Arab left-wing group called the Red Front
• Imil Jarjoui — former member of the Palestinian Legislative Council and the PLO executive committee
• Huwaida Arraf — rights activist and co-founder of the International Solidarity Movement (ISM)
• Michael Tarazi — lawyer and former adviser to the Palestine Liberation Organization
• Kamal Nasser — PLO political leader, writer and poet
• Cultural figures

• Edward Said — Palestinian literary theorist, cultural critic, political activist
• Rosemarie Said Zahlan — historian and writer
• George Antonius — founder of modern Arab nationalist history
• Khalil Beidas — scholar, educator, translator and novelist during the Al-Nahda cultural renaissance
• Khalil al-Sakakini — educator, scholar, poet, and Arab nationalist during the Al-Nahdacultural renaissance
• Tawfiq Canaan — physician, researcher of Palestinian popular heritage
• May Ziade — poet, essayist and translator during the Al-Nahda cultural renaissance
• Anton Shammas — writer and translator
• Elia Suleiman — Palestinian film maker and actor
• Raja Shehadeh — lawyer and writer
• Rifat Odeh Kassis — human rights activist
• George Saliba — Professor of Arabic and Islamic Science at the Department of Middle Eastern, South Asian, and African Studies, Columbia University, New York, United States
• Rami George Khouri — journalist and editor
• Hisham Zreiq — an award-winning independent film maker, poet and visual artist
• Ray Hanania — Palestinian-American journalist also known for his stand-up comedy^[50]
• Joseph Massad — an Associate Professor of Modern Arab Politics and Intellectual History in the Department of Middle Eastern, South Asian, and African Studies at Columbia University
• Rim Banna — singer, composer, and arranger who is well known for her modern interpretations of traditional Palestinian folk songs
• Amal Murkus — singer
• Anton Shammas — an essayist, writer of fiction and poetry and translator
• Fady Andraos — singer and actor
• Karl Sabbagh — Palestinian-British writer, journalist and television producer
• Sabri Jiryis — writer and lawyer
• Leila Sansour — film director
• Makram Khoury — actor
• Clara Khoury — actress
• Other

• Yousef Beidas — founder of Intra Bank
• Hind Khoury — Palestinian Delegate-General to France
• Sirhan Sirhan — assassin of United States Senator Robert F. Kennedy
• Chris Bandak — Palestinian Christian militant and a leader of the Al-Aqsa Martyrs' Brigades and the Tanzim, both resistance wings of the Fatah movement, currently prisoned in Israel^[51]
• Hanna Siniora — publisher and human rights activist
• Sumaya Farhat Naser — peace activist
• Elinor Joseph — First female Arab-Israeli combat soldier in the Israel Defense Forces^[52][53]
• Said Khoury — entrepreneur and businessman
• Zahi Khouri — Palestinian-American businessman and entrepreneur
• Mubarak Awad — Palestinian-American psychologist and an advocate of nonviolent resistance
• Sami Awad—Palestinian-American peace activist
• Alex Odeh — Palestinian-American anti-discrimination activist
• Khalil Jahshan — Lecturer in International Studies and Languages at Pepperdine University and Executive Director of its Seaver College Washington DC Internship Program
• Salim Joubran - Justice on the Supreme Court
• Mira Awad - singer, actress and songwriter
• Hasib Sabbagh — entrepreneur and businessman
• Ghada Karmi — doctor of medicine, author and academic
• Huda Naccache - "first Arab model to appear on the cover of an Arabic magazine in abikini;" Israel's representative to the Miss Earth beauty pageant in Thailand in December 2011.^[54]
• Dr. Wadie Haddad — was a member and the leader of the national resistance wing of the Popular Front for the Liberation of Palestine (PFLP), who was allegedly killed by Israel
• Roberto Bishara — Palestinian football defender
• Michel Shehadeh - Palestinian-American, Member of the Los Angeles 8^[55]

• 
  
• References

1. ^ Chad Fife Emmett (1995). Beyond the Basilica:Christians and Muslims in Nazareth. University of Chicago Press. p. 74. ISBN 0-226-20711-0.
2. ^ "Report to the League of Nations on Palestine and Transjordan, 1937". British Government. 1937. Retrieved 12.22.2010.
3. ^ David Raab (5 January 2003). "The Beleaguered Christians of the Palestinian-Controlled Areas: Official PA Domination of Christians".Jerusalem Center for Public Affairs. Retrieved 2009-07-22.
4. ^ Anthony McRoy. "The Forgotten Faithful: Palestinian Christians".
5. ^ ^a b c d "Guide: Christians in the Middle East". BBC. 15 December 2005. Retrieved 6 May 2007.
6. ^ "Population, by religion and population group". Israeli Central Bureau of Statistics. 2004. Retrieved 05.07.2005.
7. ^ West Bank, CIA World Factbook, 2010.
8. ^ Israel, CIA World Factbook, 2010.
9. ^ Gaza Strip, CIA World Factbook, 2010.
10. ^ Meron Rapoport (11 February 2007)."Government's precondition for Orthodox patriarch's appointment: 'Sell church property only to Israelis'". Retrieved 2007-12-15.
11. ^ ^a b c International Religious Freedom Report 2006: Israel and the Occupied Territories. United States State Department. Accessed May 10, 2009.
12. ^ Come and See, The Christian website from Nazareth - Suheil Dawani enthroned as Anglican Bishop of Jerusalem
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