Christian Peace-making in Israel-Palestine Today by Father Dr David Neuhauss SJ – Latin Patriarchal Vicar, Saint James Vicariate for Hebrew Speaking Catholics in Israel, Pastoral Coordination for Migrants Jerusalem
In this brief article I will focus only on the role of local Christians in Israel/Palestine and their potential in contributing to the struggle for justice and peace. Michel Sabbah, Latin Patriarch in Jerusalem from 1987 until 2008, once wrote to the Catholic faithful:
Your first duty is to be equal to the situation. However complicated or difficult it is, you should try to understand it. Take all the facts into account. Consider them objectively, calmly but courageously, and resist any temptation to fear and despair.1
The Church in the Holy Land is reconciled to being a voice from the margins, not needing to jockey for power and influence. Christians make up about 2% of the population in Israel and in Palestine. Their role in the margins affords the freedom needed to challenge the powers that be and the dominant ideologies and call for the implementation of the values preached by the Church. At the same time, the Church can demand full rights for all in the Holy Land. The Church can promote dialogue with all, Jews and Muslims, religious and secular. Although, many of the faithful are tempted to retreat into a safe Christian “ghetto” because of the hostile world around, the Church is called to engage and refuse the temptation to become insular and disengaged from the challenges facing the society at large.
The Church in Israel/Palestine today is composed of the Christians who have always been in these lands, the majority being Palestinian Arabs. Alongside these ancient communities, are newcomers who have arrived since 1948, part and parcel of Jewish, Hebrew speaking society and a large number of migrants and asylum seekers, who are overwhelmingly Christians? Whereas the Christians who are Palestinian Arabs live under occupation or in a state of discrimination like all Arabs in the Holy Land, the newcomers are part and parcel of Jewish Israeli society, even if they live on the margins.
One of the greatest challenges in a time of conflict is to develop a language that can say what the Church wants to say, facing the enormous threats that assail Christians from every side. The complexity of the Church’s position obligates those who speak in the Church’s name to cultivate a language that can promote the values of the Gospel and remain true to the diversity that the Church represents. This is not the challenge of using a diplomatic language that transcends issues but rather a language that can help transform reality and point to a better future. This is perhaps the Church’s most important contribution to peacemaking. Words create worlds and creative, peacemaking words in a world of violence and war can open the horizons beyond which lies a better future. On July 8, 2014, as the Gaza conflict was beginning, the Justice and Peace Commission, headed by Emeritus Patriarch Michel Sabbah, stated:
Our role, as religious leaders, is to speak a prophetic language that reveals the alternatives beyond the cycle of hatred and violence. This language refuses to attribute the status of enemy to any of God’s children; it is a language that opens up the possibility of seeing each one as brother or sister. Pope Francis at the invocation for peace cried out: “We have heard a summons, and we must respond. It is the summons to break the spiral of hatred and violence, and to break it by one word alone: the word “brother”. But to be able to utter this word we have to lift our eyes to heaven and acknowledge one another as children of one Father.” Religious leaders are invited to use language responsibly so that it becomes a tool to transform the world from a wilderness of darkness and death into a flourishing garden of life.
The words give rise to institution building, founded on Christian discourse. Christian schools, universities, institutes for the frail, the elderly and the handicapped, hospitals and other institutions that offer social and educational services are spread across the face of the Holy Land. Almost all of them are characterized by their devoted service to the societies in which they were established and by their openness to one and all, Muslim, Christian and Jew. These institutions reveal the face of a Christian presence that seeks to serve not only Christians but a society at large that is open and respectful of diversity. These institutions represent a very important Christian outreach beyond the hold of fear and isolation. Particularly notable are those institutions that serve almost entirely Muslim populations, showing the face of a Church that seeks to contribute to building up a society based upon conviviality and respect. Christian institutions, particularly schools, universities and hospitals, are often places where Christians and Muslims not only rub shoulders but where relationships are established and discourse on diversity and respect is developed. It is through these institutions that the Christians can and do leave their mark on society.
The Christian presence in the Holy Land is not and will not be measured by its statistical importance but rather by the significance of its contribution to society, particularly in its service of education, health and relief work and in its language of love. Christians are animated by an awareness that in a context where borders, walls, security and suspicion dominate, they have a very particular vocation if they are to follow Jesus. “For (Christ) is our peace; in his flesh he has made both groups into one and has broken down the dividing wall, that is, the hostility between us. He has abolished the law with its commandments and ordinances, that he might create in himself one new humanity in place of the two, thus making peace, and might reconcile both groups to God in one body through the cross, thus putting to death that hostility through it” (Ephesians 2:14-16). God has planted the seed of faith in Christ deep in the soil of both Palestinian and Israeli societies and this undoubtedly has significance for the vocation of Christ’s disciples who, though separated by walls of enmity because of the ongoing conflict, are united by their faith in the Christ who is peace.
The Israeli-Palestinian cuts right through the various Christian churches and communities as Christian Palestinians and Christian Israelis might indeed belong to the same churches, Orthodox, Oriental, Catholic, Protestant or Evangelical, but are radically divided because of their national identity or identification and their political and ideological convictions. Rooted Christian Palestinians are members in the same Churches and communities as Hebrew speaking Christians, who have found their place in Israeli society as well as labor migrants and asylum seekers. Simply by being Christian and never forgetting that the Church brings together those who would otherwise be enemies, Christians are called to wipe away walls and suspicion and come together as one body.
– The first challenge is simply meeting together. Can Christian Palestinians and Christian Israelis come together despite the walls and listen to one another? Can they listen to each others’ witness of faith and accommodate the narratives that include the national identity of the one bearing witness. The Christian Palestinian is Palestinian and carries the pain, anguish and suffering of his/her people. The Christian Israeli is Israeli (or identifies with Israelis) and likewise carries the pain, anguish and suffering of his/her people.
– The second challenge is the challenge of solidarity. Listening to a brother or sister Christian must stimulate a sense of solidarity with his/her pain, anguish and suffering. This introduces the tearing passion of the Cross. Solidarity opens the Christian to the pain of the other that he/she must assume alongside the pain that is his/her own in the situation of conflict.
– The third challenge is self-critique. In a time of crisis, people seek to close ranks and unite and this is true too on either side of the Israeli-Palestinian divide. However, the development of a critique of the dominant ideologies and a sensitivity to their exclusivist and discriminatory elements must develop.
– The fourth challenge is promoting communion among all disciples of Christ. The many Christian newcomers, whether they are new immigrants, migrant workers or asylum seekers, must be formed to love the Local Church, in all its diversity of language, rite, theology and spirituality. This is the Mother Church! The new comers must come to know the Local Church, her history, and her present situation.
– The fifth challenge is welcoming the new comers into the Local Church. The Local Church has an important mission in welcoming the new comers into her midst, making place for them, sharing resources with them and getting to know their precariousness and fragility.
– The sixth challenge is developing the common witness that disciples of Christ are called to give in the Holy Land today. This common witness certainly touches on the possibility of justice and peace. Brought together despite the walls of enmity because “He is our peace”, disciples of Christ are called to challenge the position that peace is impossible. Christian discipleship reveals the alternatives to war and violence, conflict and contempt, engaging the other as brother and sister. Disciples of Christ constitute a bridge between the Palestinian (and Arab) and Israeli worlds, between Muslims and Jews.
– Finally the seventh challenge is calling for justice and pardon. Christians cannot assent to injustice and must be sensitive to injustice wherever it is present, especially in the societies in which they live. Disciples of Christ must also preach pardon as they have an intimate personal experience of being pardoned although they are sinners.
Christian discipleship in the Holy Land today must bridge the greatest divide among Christians in the Holy Land today: the divide provoked by the ongoing conflict between Israelis and Palestinians. The divide is a gaping wound on the face of the church and, like all divisions, renders her witness to Christ feeble and incoherent. In Christian unity, the church in the Holy Land can renew her prophetic spirit. Thus the Church must “nurture, nourish and evoke a consciousness and perception alternative to the consciousness and perception of the dominant culture around us”2 so that the dawn of a new beginning can shine forth.
Although, in this article I have focused uniquely on those Christians who live in the Holy land today, communion with Christians throughout the world is an essential component to Christian identity in the Holy Land. Pilgrims, visitors and tourists flow through the Holy Land all through the year. It is important that they not only visit the Holy Places and sacred stones but also come into contact with the “living stones” that continue the witness to Christ in His own land. A clear Christian discourse on justice and peace in Israel/Palestine today is an important part in the struggle to make justice and peace abiding realities.
In conclusion, I would like to quote a man who has repeatedly reached out to all his brothers and sisters in Christ, calling them to contemplate the scandal of Christian division, Pope Francis. At his meeting with Greek Orthodox Patriarch Bartholomew before the Tomb of Christ in the Church of the Resurrection in Jerusalem on May 25, 2014, he declared: “Every time we ask forgiveness of one another for our sins against other Christians and every time we find the courage to grant and receive such forgiveness, we experience the resurrection! Every time we put behind us our longstanding prejudices and find the courage to build new fraternal relationships, we confess that Christ is truly risen! Every time we reflect on the future of the church in the light of her vocation to unity, the dawn of Easter breaks forth!” It is this dawn that disciples of Christ are called to witness to in a beloved land, torn for too long by conflict.
1. Latin Patriarch of Jerusalem, Michel Sabbah, Pray for the Peace of Jerusalem (1990), 51.
2. Walter Brueggemann, The Prophetic Imagination (second edition, Minneapolis: Augsburg Fortress Press, 2001), 3.
Father Dr David Mark Neuhaus SJ
1962 – Born in Johannesburg, South Africa.
1979 – Completed high school matriculation at King David High School.
1980 – Completed preparatory studies, Hebrew University of Jerusalem.
1983 – Completed B.A. cum laude, Psychology and Political Science, Hebrew University of Jerusalem.
1985 – Completed M.A. cum laude, Political Science, Hebrew University of Jerusalem.
1987 – Completed M.A. thesis: “Politics and Islam in Israel, 1948-1987” (awarded the Michael Landau Prize for Research in the Social Sciences), Hebrew University.
1991 – Completed PhD: “Between Quiescence and Arousal: The Political Functions of Religion: A Study of the Arab Minority in Israel 1948-1990,” Hebrew University of Jerusalem.
1991-1992 – Teaching post in the Political Science Department, Boston College, USA.
1992 – Entered the Society of Jesus (Jesuits).
1994-1995 – Teaching post at the Holy Family College, Cairo, Egypt.
1998 – Completed B.A. cum laude in Theology, Centre Sèvres Institut Supérieur de Théologie et Philosophie, Paris, France.
2000 – Completed Pontifical License in Biblical Exegesis magna cum laude, Pontifical Biblical Institute, Rome, Italy.
2000 – Ordained Roman Catholic priest.
2000-2015 – Lecturer in Sacred Scripture, Judaism and Hebrew at Seminary of the Latin Catholic Patriarchate of Jerusalem, Beit Jala.
2001- Lecturer in Sacred Scripture and Judaism at Bethlehem University.
2001- Lecturer in Sacred Scripture, Biblical Theology and Judaism at the Salesian Theologate at Ratisbonne, Jerusalem.
2009 – Named Patriarchal Vicar for the Hebrew-speaking Catholics in Israel in the Latin Patriarchate of Jerusalem. Member of the Assembly of Catholic Ordinaries in the Holy Land and Latin Bishops’ Conference for the Arab Regions.
2011 – Named Coordinator of the Pastoral among Migrants in Israel in the Latin Patriarchate of Jerusalem
Publications by Father Dr David Mark Neuhaus SJ
1. (English) “False prophecy in a Promised Land,” Al-Fajr, 17.4.1988.
2. (English) “Jewish Conversion to the Catholic Church,” Pastoral Psychology, 37 (1988), 38-52.
3. (English) Justice and the Intifada: Palestinians and Israelis Speak Out (eds. Kathy Bergen, Ghassan Rubeiz and David Neuhaus), New York: Friendship Press, 1991.
Translated into Dutch in two volumes:
Vitale Vrouwen: Israelische en Palestijnse Vrouwen over Gerechtigheid en Intifada, Den Haag: Kok Kampen, 1992.
Haviken en Duiven in en om Israel: Gerechtigheid en Intifada, Den Haag, Kok Kampen, 1993.
4. (Arabic) “Bayn al-sukūn wa-al-sahwa: bahth fi al-’aqaliyya al-‘arabiyya fi dawlat ’isra’īl 1948-1990 (Between quiescence and arousal: A study of the Arab minority in the State of Israel 1948-1990)”, Al-Liqa’, 8/4 (1993), 141-148
5. (German) Kritische Solidarität: Einige Uberlegungen zur Rolle privlegierter Christinnen und Christen im Kampf der Enteigneten, Trier: Aphorisma Kulturverein, 1995.
6. (French) “L’idéologie judéo-chrétienne et le dialogue juifs-chrétien,” Recherches de Science Religieuse 85/2 (1997) 249-276.
Translated into Arabic:
Al-Liqa’, 13/1-2 (1998), 193-231.
Translated into Italian:
“L’ideologia ebraico-cristiana e il dialogo ebrei-cristiani. Storia e teologia” at http://www.santamelania.it/
Parts of this article were translated into Dutch:
“Bijdragen vanuit het Midden-Oosten aan de dialoog tussen joden en christen,” in Christenen van het Midden Oosten na 2000 jaar, ed. L. van Leijsen, J. Kraemer and J. Verdonk, Den Haag, Kok Kampen, 2000, 99-107.
7. (German) “Wie man weiterkommt: Einige Mythen des gegenwartigen Dialogs unter Juden, Christen und Muslimen zerlegt,” in Offene Fragen im Dialog (eds. Jens Haupt und Rainer Zimmer-Winkel), Hofgeismar, Vortrage, 1998, 28-44.
8. (French) “Pour l’amour de la Torah : R. Johanan ben Zakkaï et l’origine du judaïsme rabbinique,” Le milieu du Nouveau Testament : Diversité du judaïsme et des communautés chrétiennes au premier siècle, Paris, Médiasèvres, 1998, 239-252.
9. (English and French simultaneously) “Letter to a future generation,” in Letters to a future generation (eds. Frederico Mayer and Roger Pol-Droit), Paris, UNESCO, 1999, 121-122.
10. (Arabic) “Ba‘d al-ta’amulat hawl ziyāratika ’ayuha al-’ab al-’aqdas (Some reflections on your visit, Holy Father),” Al-Liqa’, 1-2/15 (2000), 208-219.
11. (English) “Jewish-Catholic Dialogue in Jerusalem: Crying out for Context,” In all Things, Nov. 2000, 10-15.
Translated into Italian:
“Il dialogo ebraico-cristiano a Gerusalemme” at http://www.santamelania.it/
12. (English) “Tisha BeAv as seen from the Mount of Olives,” Occupational Hazard.org, in Voices and Dialogue, 8.5.2001
13. (English) “Kehilla, Church and Jewish People,” Mishkan, 36 (2002), 78-86.
14. (English) Joseph in the Three Monotheistic Faiths with Ibrahim Abu Salem and Rabbi Jeremy Milgrom, Jerusalem, PASSIA, 2002.
15. (French) “A la rencontre de Paul. Connaître Paul aujourd’hui : un changement de paradigme ?” Recherches de Science Religieuse, 90/3 (2002), 353-376.
Translated into Spanish:
“Reencuentro con Pablo. Un cambio de paradigma?”, Selecciones de teologia, 168 (42/2003), 277-290.
16. (Arabic) “Muraja‘at kutub: As-Sira‘ min ajil al-‘adala (Book Review: The Struggle for Justice),” al-Liqa’ 1-2/17 (2002), 218-230.
17. (English) “Jewish Israeli attitudes towards Christianity and Christians in contemporary Israel,” in World Christianity: Politics, Theology, Dialogues (eds. A. Mahoney and M. Kirwan), London, Melisende Press, 2004, 347-369.
18. (Arabic) “Risalah maftuha ila ru’asa’ina al-diniyyin – al-hakham, al-shaykh wa-al-khuri” (An open letter to our religious leaders: rabbi, shaykh and priest),” al-Liqa’ 18/1-2 (2003), 108-120.
19. (Arabic) “Ma hiyya as-sahyuniyyah al-masihiyyah? (What is Christian Zionism?)”, al-Liqa’ 19/1-2 (2004), 100-116.
This article also appeared in English in Al-Liqa’ Journal vol. 23 (December 2004), 17-32.
20. (English) 9 values (Arab Christianity, Elijah, Jacob, Jesuits, Palestinian liberation theology, Ratisbonne brothers, Ratisbonne Institute, Saint James Association, Suffering Servant) in E. KESSLER, and N. WENBORN, A Dictionary of Jewish-Christian Relations, Cambridge, Cambridge University Press, 2005.
21. (English) “A Holy Land Context for Nostra Aetate” (with Jamal Khader), Studies in Jewish Christian Relations, vol. 1 (2005-6), 67-88.
22. (English) “New Wine in Old Wineskins: Russians, Jews and Non-Jews in the State of Israel,” Journal of Eastern Christian Studies, 57/3-4 (2005), 207-236.
23. (Arabic) “Kitabuna al-muqaddas: ma huwa wa-limadha naqra’uhu” (Our Bible: What is it and why do we read it), Itba’uni 4 (Winter 2005), 7-9.
24. (French) “Qehilla, Eglise et people juif,” Proche Orient chrétien, 56 (2006), 53-65.
25. (French) “Le dialogue interreligieux en Terre Sainte quarante ans après Nostra Aetate” (with Jamal Khader), Proche Orient chrétien, vol. 56 (2006), 299-310.
26. (French) La Terre, la Bible et l’Histoire (with Alain Marchadour), Paris, Bayard Presse, 2006.
27. (English) The Land, the Bible and History (with Alain Marchadour), New York, Fordham University Press, 2007.
28. (Italian) La Terra, la Bibbia e La Storia (with Alain Marchadour), Rome, Jaca Books, 2007.
29. (English) “Achievements and Challenges in Jewish-Christian Dialogue: Forty Years after Nostra Aetate” The Downside Review 439 (April 2007), 111-129.
30. (French) “Un mur de discorde,” Relations 717 (juin 2007).
31. (English) “In memoriam: A Righteous Gentile: Marcel Dubois op (1920-2007),”
America, October 1, 2007 (vol. 197/9), 22.
32. (English) “The Holy Family? A biblical meditation on Jesus’ family in the Synoptic Gospels,” in M. Ferrero and R. Spataro (eds), Tuo padre e io ti cercavamo: Studi in onore di Don Joan Maria Vernet (Jerusalem, Studium Theologicum Salesianum, 2007) 33-55.
33. (English) “What might Israelis and Jews learn about Christians and Christianity at Yad VaShem,” in Thomas Michel (ed), Friends on the Way: Jesuits encounter Contemporary Judaism (New York, Fordham University Press, 2007), 166-178.
34. (Italian) “Terra Promessa – Risponde al Patriarca,” in Michel Sabbah, Voce che grida dal deserto (Milan, Paoline, 2008), 38-42.
Translated into Arabic by Ibrahim Shomali, Sawtun sarikhun fi’l baria (Jerusalem, Latin Patriarchate Printing Press, 2008)
35. (English) “How promised is the Promised Land,” The Word is Life (110 – summer 2008), 6-9.
36. (English) “Israel’s Hebrew speaking Catholics,” ZENIT (8.6.2008).
37. (English) “A dividing wall of hostility in the Holy Land,” in Claudia Lücking-Michel and Stefan Raueiser (eds), Drei Religionen – Ein Heiliges Land (Cologne, Cusanuswerk, 2008), 65-67.
38. (English) “Pope worked a subtle revolution in Paris,” ZENIT (30.9.2008).
39. (French) “Qui est qui ? Russes et juifs en Israël aujourd’hui,” Proche orient chrétien 1-2 / 58 (2008), 21-58.
40. (English) “Getting to know Saint Paul today: A change in paradigm?,” Thinking Faith, posted on internet journal on 27.10.2008.
41. (English) “Paul: A “tentmaker” in M. Ferrero and R. Spataro (eds), Saint Paul: Educator to faith and love (Jerusalem, Studium Theologicum Salesianum, 2008) 147-166.
42. (Hebrew) Yemay Zikaron weHagigah beLuah haShanah HaNotsri (Days of Memorial and Celebration in the Christian Calendar) (Jerusalem, Jerusalem Center for Jewish Christian Relations, 2008).
43. (Italian) “Il papa in Terra santa: sogni e prudenza,” in Popoli (May 2009), 57.
44. (English) “Pope visits Middle East as brother of Muslims and Jews,” ZENIT (7.5.2009).
45. (Italian) with Giorgio Bernadelli, “Pietro e gli ebrei: l’incontro possibile,” Mondo e Missione, 5/138 (May 2009), 24-27.
46. (Italian) with Sergio Rotasperti, “Il Papa in Terra santa,” Testimoni, May 15, 2009, 4-7.
47. (English) “Imagining a new future in the Holy Land,” in ZENIT (19.5.2009).
48. (Français) “L’autre Israël” in Relations, Mai 2009 (n. 732), 23-24.
49. (Polish) “Ewangelizacja I dialog” in Postaniec, Iipiec 2009, 12-26.
50. (English) “Benedict’s visit to a land called to be holy,” Thinking Faith (9.6.2009)
51. (English) “Benedict’s visit to a land called to be holy,” Al’Liqa’ Journal, vol. 32 (June 2009) 113-133.
52. (Arabic) “Ziyarat Benediktus al-Sadis Ashar ila Ard Musama Muqaddasah,” Al Liqa, Vol. 24, numbers 1 and 2 (2009), 254-269.
53. (Hebrew) “Ha-yeshu’i (The Jesuit)”, Kivun n. 66 (July-August 2009), 10-11.
54. (German) “Gespräch mit dem hebräischen Pater David Neuhaus,” Israel Heute, n. 373, 23.
55. (English) “A human sacrifice,” The Jerusalem Post Magazine, 25.9.2009, 17.
56. (English) “Serving Christ in the Holy Land,” ZENIT, 6.11.2009.
57. (French) “Les catholiques en régions arabes et en Israël” ZENIT, 1.12.2009.
58. (Hebrew) Eydot Notsriyot Berets HaQodesh (Christian Communities in the Holy Land) (Jerusalem, Jerusalem Center for Jewish Christian Relations, 2009).
59. (French) “L’identité juive à l’époque modern,” La Terre sainte (n. 604, 75/6), 314-323.
Translated into Italian by G. Sandionigi, “Ebrei Quale identità?” in Terrasanta, IV/3 (May-June 2010), 10-14.
60. (English) “Moments of crisis and grace: Jewish-Catholic relations in 2009,” One In Christ, volume 43/2 (2009), 6-24.
61. (English) “Shimon Balas – A Jewish Arab at 80,” Proche Orient chrétien, 59 (2009), 352-361.
62. (English) “The priest in the Old Testament: Some biblical reflections on the priest,” in Giovanni Caputa and Julian Fox (editors), Priests of Christ in the Church for the World (Jerusalem, Studium Theologicum Salesianum, 2010), 13-44.
63. (French) “Dieu va nous surprendre” – Entretien avec le Père David Neuhaus, La Nef, 213 (mars 2010), 15-17.
64. (English) “Catholic-Jewish Relations in the State of Israel: Theological Perspectives,” in Anthony Mahoney and John Flannery (editors), The Catholic Church in the Contemporary Middle East (London, Melisende Press, 2010), 237-251.
65. (English) “Engaging the Jewish People – Forty Years since Nostra Aetate,” Karl Becker and Ilaria Morali (editors), Catholic Engagement with World Religions: A comprehensive study (New York, Orbis Books, 2010) 395-413.
66. (Italian) “Otto sfide,” Popoli (2010/10), 55-56.
67. (French) “Où se trouve la fête de Soukkot dans la tradition chrétienne,” La Terre sainte, n. 609 (septembre – octobre 2010), 278-279.
68. (French) “La foi chrétienne et l’hébreu en commun,” La Terre sainte, n. 609 (septembre – octobre 2010), 280-281.
69. (Italian) “Come essere cattolici, parlare ebraico e vivere nella società israeliana,” La Voce dei Berici, 26.12.2010, 24-25.
70. (Italian) “Piccoli cattolici crescono,” Popoli (2010/12), 56-58.
71. (Hebrew) Haker et haKnaysiyah (Get to Know the Church), Beit Jala, Latin Patriarchate Printing Press, 2010.
72. (English) “Jewish Identity in the Modern Age,” The Holy Land Review, 2/4 (Spring 2011), 10-14.
73. (Arabic) “Taarikh al-Khalas huwa qisat hub bayna Allah wa-shaabihi,” As-Salaam wa-l-Khayr 4/71 (July-August 2011), 38-44.
74. (Italian) “Intervista a Padre David Neuhaus,” in Renzo Fabris, Gli ebrei cristiani (Magnano, Edizioni Qiqajon, 2011), 161-173.
75. (German) Land, Bibel und Geschichte (with Alain Marchadour), Berlin, AphorismasA Verlag, 2011.
76. (English) “The use of the Bible to justify violence,” Jamal Khader and Angela Hawash – Abu Eita (eds), Violence, Non-Violence and Religion (Bethlehem, Bethlehem University, 2011) 141-146.
77. (French) “Dieu va nous surprendre” – Entretien avec le Père David Neuhaus,” Falk van Gaver et Kassam Maadi, Terre sainte, guerre sainte? (Paris, La Nef, 2011), 141-146.
78. (French) “Le Synode pour le Moyen Orient et les relations judéo-chrétiennes,” Proche Orient chrétien, 61 (2011), 319-332.
79. (Hebrew) Kaker et haHaggim wehaMoadim baKnaysiyah (Get to Know the Feasts and the Seasons in the Church), Beit Jala, Latin Patriarchate Printing Press, 2011.
80. (English) “The Word of God in Joshua 6: The Destruction of Jericho,” in Avital Wohlman and Yossef Schwartz (eds), Le chrétien poète de Sion: In memoriam Père Marcel-Jacques Dubois (Jerusalem, Van Leer Institute, 2012) 149-181.
81. (English) “Where is the Word of God in the Book of Joshua? An essay on a canonical reading of Josh 6,” in Joachim Negel and Margareta Gruber (eds), Figuren der Offenbarung (Munster, Aschendorff Verlag, 2012) 25-59.
82. (English) “Christian-Jewish Relations in the Context of Israel-Palestine”, Cornerstone number 64 (Winter 2012), 6-8.
83. (Hebrew) Haker et Se’udat ha’Adon, Beit Jala, Latin Patriarchate Printing Press, 2012.
84. (Arabic) Nata’arifu ‘ala Yasu’ min hilal Injil al-Qadis Luqa (Let us get to know Jesus by means of the Gospel of Saint Luke) Beit Jala, Manshurat Maktabat Yasu’ al-Malik, 2013.
85. (English) “The Challenge of New Forms of Christian Presence in the Holy Land,” in Timothy Lowe (ed), Hope of Unity: Living Ecumenism Today, Celebrating 40 years of the Ecumenical Institute Tantur, Berlin, AphorismA, 2013, 133-145.
86. (Italian) “Gli ultimi anni di Cardinal Martini – Testimonianze,” in Carlo Maria Martini – da Betlemme al cuore dall’uomo – Lectio divina in Terra Santa, Milan, ETS, 2013, 75-78.
87. (Hebrew) Lehakir et Toldot haYeshu’a, Beit Jala, Latin Patriarchate Printing Press, 2012.
88. (Arabic) Nata’arifu ‘ala Sifr A’amal ar-Rusul (Let us get to know the Book of the Acts of the Apostles) Beit Jala, Manshurat Maktabat Yasu’ al-Malik, 2014.
89. (English) “Horizons beyond Walls: Pope Francis in the Holy Land,” Thinking Faith (June, 2014).
90. (English) “Jewish-Christian Relations in West Asia: History, Major Issues, Challenges and Prospects,” in Felix Wilfred (ed), The Oxford Handbook of Christianity in Asia, Oxford University Press, New York, 2014, 368-378.
91. (Arabic) Nata’arifu ‘ala Sifr al-Ru’iya’ (Let us get to know the Book of Revelation) Beit Jala, Manshurat Maktabat Yasu’ al-Malik, 2014.
92. (Arabic) “Ihdamu judran al-ada’: al-Baba Fransis fi Isra’il (Tear down the walls of enmity: Pope Francis in Israel),” Al-Liqa’, 3/29 (2014), 128-142.
Published in English “Tear down the walls of enmity: Pope Francis in Israel,” Al Liqa Journal, 43 (December 2014), 84-100.
93. (English) “The Occupation of the Bible: Biblical Authority,” in Naim, Attek, Cedar Duaybis and Tina Whitehead (eds), The Bible and the Palestine Israel Conflict, Jerusalem, Sabeel Ecumenical Liberation Theology Center, 2014, 49-52.
94. (French) “L’étau du conflit israélo-palestinien” in Jean-Michel Falco, Tomothy Radcliffe and Andrea Ricardi (eds), Le livre noir de la condition des chrétiens dans le monde XO Editions, Paris, 2014, 308-321.
95. (English) “”So that they may be one”: Ecumenism in Israel Palestine Today,” Mishkan 72 (2014), 2-8.
96. (Hebrew) “Kol Holem hu Boged (Every Dreamer is a Betrayer)” in HaAretz (Books), 28.11.2014, 2-3.
97. (French) “L’avenir des chrétiens au Moyen-Orient: Une vision depuis la Terre Sainte”, Études, 2014/12 Tome 420, p. 63-72.
Translated into Italian: “L’avvenire dei cristiani in Medio Oriente,” La Civilta cattolica, 3.1.2015 (3949), 56-65.
English version: “The Future of Christians in the Middle East: A view from the Holy Land,” Thinking Faith (9.2.2015).
98. (English) “Jesus: Who Do You Think You Are? 2. Rahab, Ruth and Boaz” Thinking Faith (11.12.2014).
99. (English) “Alternatives on a Horizon Beyond Walls: Pope Francis in the Holy Land,” Proche Orient chrétien 2014, 64/1-2, 54-68.
100. (English) “Jewish-Christian Dialogue in Israel Today: When Jews are the Majority,” in Ron Kronish (editor), Coexistence and Reconciliation in Israel: Voices for Interreligious Dialogue, New York, Paulist Press, 2015, 73-85.
101. (English) “The Latin Patriarchate of Jerusalem: Peacemaking in a time of conflict,” Proche orient chrétien 64 (2014), 291-310.
102. (Arabic) Nata’arifu ‘ala Asfar al-Hikma (Let us get to know the Books of Wisdom) Beit Jala, Manshurat Maktabat Yasu’ al-Malik, 2015.
103. (English) “The Holy See and the State of Palestine” Thinking Faith (21.5.2015).
104. (Italian) “La Santa Sede e lo Stato di Palestina,” Civiltà cattolica, 2015 III (3961, 11.7.2015), 72-79.
105. (English) “So that they be one – New ecumenical dilemmas in Israel-Palestine today,” Proche orient chrétien, volume 65 (2015), 1/2, 45-58.
106. (French) “Le dialogue juifs-chrétiens et la question de la Terre d’Israël,” Recherches de science religieuse, tome 103 (2015), 3, 397-418.
107. (Arabic) “Ar-rahmah wa-ar-rafah” (Mercy and compassion) in Rafiq Khoury (ed), Ta’amulat fi ar-rahmah (Meditations on Mercy), Beit Jala, Manshurat Maktabat Yasu’ al-Malik, 2015, 16-20.
© Father Dr David Neuhauss SJ