I continue to be surprised and disappointed by ubiquitous interpretations of [the Samaritan woman] as a “whore” or “prostitute.” John is using symbolism — the woman represents Samaria, which, according to Jewish reckoning, worshipped the five foreign gods. Samaria was seen as being partially faithful to the covenant (“the one you have now is not your husband”). John depicts Jesus as the bridegroom. When the Samaritan woman joins Jesus, the symbolized, divided but related ethnic groups will stop fighting …”
If the High Court ultimately rules that women can read Torah in the women’s section of the Western Wall, ultra-Orthodox lawmakers in the Israeli Parliament may try to pass legislation to criminalize the practice, not only at the traditional wall but also at Robinson’s Arch.
Hoping for divine intervention – or Jewish votes – Donald Trump wrote a short prayer to be inserted in between the stones of the Western Wall.
Trump’s team photographed and sent a copy of the handwritten prayer to Ynet News and Yedioth Ahronoth, Israeli sister publications. The original was handed to David Faiman, a Trump advisor, who was heading to Israel, the news outlets reported.
In Jerusalem, Boehm said, there was a “very thin membrane” between the earthly and metaphysical.
That porousness is the origin of all the show’s marvelous art and of many of the city’s troubles, past and present. Almost lost on one wall of the show is a photograph of a glorious pulpit that stood in the Al-Aqsa Mosque from 1188 until 1969, when a delusional Australian torched it. He was trying to destroy the mosque so that the temple could be rebuilt to facilitate Jesus’ return.
What if the hardest thing in my spiritual life is to accept the abundant life that Jesus promises? What if the biggest challenge, for some of us who struggle with the sins of self-loathing and shame, is to receive love and to feel joy? Could—should— penitence look different? Might it mean wallowing less and embracing more?
I weaved my way past, trying to find the right angle. All I wanted was to get a good look at the image of Christ Pantocrator — that is, Almighty — that crowns the inside of the dome at the center of the church. But there were too many walls and too many obstructions. No matter where I stood, every view was partly blocked. No matter what I did, I could never quite see all of Jesus.
Here is what I packed with me for my pilgrimage, aside from too many clothes and shoes: Fear about spending the next week with a large group of strangers, some of which is my shyness and introversion and some of which is trepidation about being in a space where I’m the only non-white person and the only gay person (a diversity twofer!). Anger at what’s happening in the U.S. — which my passport, but not always the rhetoric, tells me is my country. Worry about the journey ahead. Longstanding doubts about God and faith and this thing we call church and whether any of it makes sense.
Driving up the road in the area of Rachel's Tomb, the traditional burial place of the wife of Jacob, one comes to a crossroad. In the middle of this intersection is a giant guard tower, one of many along Israel's 400-mile “separation wall,” part of which encloses Bethlehem. Painted on the tower is a sign for the neighboring Caritas Baby Hospital — a hosptial described by Pope Benedict XVI on his 2009 visit as “one of the smaller bridges built for peace."
It is possible at this crossroads to turn either left or right. Either way, one will run into Jesus.
If we turn to the left and travel 100 yards, we encounter the compassionate face of Jesus. Here, Caritas Baby Hospital provides medical assistance to more than 38,000 suffering and disadvantaged children a year. The hospital accepts every child, irrespective of religion, nationality, or social background. The dignity of the human being is at the center of all their efforts.
Hospitals, clinics, schools, and institutions like these are vital to the mission of the church. Yet especially here in the Holy Land, we are also called to a deeper understanding and compassion.
For that we need only return to the intersection and turn right.
One hundred yards to the right of the crossroad, we encounter a different face of Jesus — the suffering face of Christ. Here, he calls us not just to provide, but to understand and to walk along with him. He asks us to consider, "Can you drink the cup I am going to drink?" For many, it is a harder road and so one less taken. Down this road is the home of a Christian Palestinian family.
An interfaith group gathered in a private home Sept. 21 to head off potential tensions over how Jews and Muslims celebrate Yom Kippur and Eid al-Adha, two holidays that overlap this year.
The meeting of the Abrahamic Reunion took on added significance in Jerusalem, where more than a week of violent clashes between Israelis and Palestinians on the Temple Mount have spilled into the streets of East Jerusalem.
Two dozen people of various faiths heard a rabbi explain the laws and traditions of Yom Kippur, the Jewish Day of Atonement, and a Muslim sheikh explain the laws and traditions of Eid al-Adha, the Muslim holiday that honors the willingness of Ibrahim (the biblical Abraham) to heed God’s order to sacrifice his son.
The day culminated with an interfaith peace walk between the eastern and western parts of the city. Israel captured East Jerusalem in 1967 and considers it part of its capital. The Palestinians say East Jerusalem must be the capital of a future Palestinian state.
Yossi Cohen was shocked when city inspectors warned him last month to close his downtown convenience store during the Jewish Sabbath or else be socked with fines.
“For 20 years I’ve been open during Shabbat (the Hebrew for Sabbath) and suddenly the city decides I have to close?” said Cohen, one of eight convenience store owners ordered to shut down from sundown Friday until Saturday night.
“The message is clear: The municipality doesn’t want non-religious people in this city.”
The closure order, which faces a court hearing Sept. 16, was part of a compromise that Jerusalem Mayor Nir Barkat recently struck with ultra-Orthodox city council members who threatened to block a movie multiplex from opening on the Sabbath in a secular part of the city unless the convenience stores were shut on the Sabbath.
When my wife, Karen, and I lived in Jerusalem, we awakened each morning to see the rising sun shining on the Mount of Pentecost. It is the traditional site of the coming of the Holy Spirit (Acts 2), the Upper Room, and King David’s tomb.
The power of that image remains in our consciousness. But even more compelling was the view from our hillside terrace where we had breakfast and entertained our friends. Below, between our home and the holy “mountain” 100 yards across the Hinnom Valley, was the still garbage-strewn site of the Moloch cult’s altar where babies were sacrificed to the presumed angry Israeli god — a place condemned as cursed, with no buildings for 2,500 years.
The contrast was always startling. Land, hills, trees, military power, and false religion have become the idolatrous substitute for God himself, as church historian Martin Marty has noted. And the fact is that “children” such as Rachel Corrie, Israeli soldiers, Palestinian stone throwers, and totally innocent little infants are dying daily, as contemporary sacrifices to an idolatrous god.
The Supreme Court on June 8 declined to insert itself into the middle of the Israeli-Palestinian issue by second-guessing U.S. policy on Jerusalem.
Ruling just a few months after a feud between President Obama and Israeli Prime Minister Benjamin Netanyahu, the justices refused to allow Americans born in Jerusalem to have their passports changed to reflect Israel as their birthplace, as Congress demanded more than a decade ago.
In denying the challenge waged by the Jewish parents of a 12-year-old almost since his birth in 2002, a majority of justices heeded the State Department’s warning that a simple passport alteration could “provoke uproar throughout the Arab and Muslim world.”
“It’s a new form of Christianity,” explained Opoku Onyinah, “now also living in the West.” He’s the president of the Ghana Pentecostal and Charismatic Council, and also heads the Church of Pentecost, begun in Ghana and now in 84 nations. Onyinah was speaking at a workshop on “How Shall We Walk Between Cultures,” and explaining how African Christianity is interacting with postmodern culture. It was part of Empowered21, which gathered thousands of Pentecostals in Jerusalem over Pentecost.
I’ve found this idea intriguing. Pentecostalism, especially as it is emerging in the non-Western world, is a postmodern faith. Often I’ve said, “An evangelical wants to know what you believe, while a Pentecostal wants to hear your spiritual story.” Perhaps it’s an oversimplification. But Pentecostalism embodies a strong emphasis on narrative and finds reality in spiritual experiences that defy the logic and rationality of modern Western culture.
JERUSALEM — One out of four Christians today is Pentecostal or charismatic, which means one of every 12 persons living today practices a Pentecostal form of Christian faith. This, along with the astonishing growth of Christianity in Africa, are the two dominant narratives shaping world Christianity today. Further, the gulf between the older, historic churches, located largely in the global North, and the younger, emerging churches in the global South, often fueled by Pentecostal fire, constitutes the most serious division in the worldwide Body of Christ today.
One can also frame this as the divide between the global Pentecostal community, and the worldwide ecumenical movement. Each lives in virtual isolation from the other, and both suffer as a result. I call it ecclesiological apartheid, with its own endless, winding walls of separation. And these walls need to come down, for the sake of God’s love for the world.
It’s become my passion, in whatever small ways, to make some cracks in these walls.
This has gotta be a first: Kim Kardashian is not in the picture.
But it’s happened, in Israel, on an ultra-Orthodox Jewish news website, which covered or blurred her face in a picture taken of her during her stopover in Jerusalem this week.
Kim and husband Kanye West had dinner on April 13 with Jerusalem Mayor Nir Barkat, but the picture of the three of them was altered.
It showed only Kanye and the mayor, with Kim’s face covered by a picture of a receipt or just blurred to the point of oblivion.
Nissim Ben Haim, an editor at the Kikar HaShabbat website, said April 15 they removed Kim because she is a “pornographic symbol” who contradicts ultra-Orthodox values, according to The Associated Press.
The website wasn’t too happy with Barkat, either, because he dined with the couple at a high-end but non-kosher restaurant, and supposedly the bill was was nearly $700.
In its article, the website referred to Kim as merely “West’s wife,” which must have been amusing to both.
Archaic prayers, hidden keys, and secret religious orders — such are the elements of the latest episode of the USA Network’s biblical conspiracy action series Dig.
Add in a modern re-enactment of one of the most harrowing stories in the Hebrew Bible, and the result is a swirling, baffling stew of religious themes and imagery.
This is your spoiler alert! Read on if you are up to date on Dig or a glutton for punishment.
“It’s all about the End of Days, the Second Coming, Armageddon, the Rapture,” Debbie (Lauren Ambrose) says in what is the clearest explanation by any character of what is going on in Dig to date.
“In order to bring about the Second Coming, the Temple in Jerusalem needs to be rebuilt.”
Here’s a quick summary of some of the religion references in this week’s episode:
To a point.
The new series, which premiered March 5, moves quickly between multiple story lines and locations, bouncing off prophesies and spinning conspiracies around the Second Coming of Christ, the Book of Revelation and the restoration of the Jewish Temple in Jerusalem, where much of the series is filmed.
Throw in a high priest’s magical breastplate, a spotless red heifer, and a doomsday Christian group living in a bunker and the series becomes the would-be love-child of Steven Spielberg and Dan Brown.
And that’s just the first episode.
At least four worshipers, three of them U.S.-born, were killed in an attack on a west Jerusalem synagogue Nov. 18 by two Palestinians wielding a gun, an ax, and a meat cleaver, police said.
The incident was the latest violent event in the tense city where relations between Arabs and Jews have been deteriorating for months over a contested shrine holy to both Jews and Muslims.
Police spokeswoman Luba Samri said eight people were wounded in the assault, including police officers. Samri said the attackers were Palestinians from east Jerusalem.
One of the victims was Rabbi Moshe Twersky, 59, a native of Massachusetts, according to Haaretz. Aryeh Kupinsky and Kalman Zeev Levine, 43 and 55, respectively, were also U.S.-born. Avraham Shmuel Goldberg, 68, was born in England.
The attack took place in the Jewish neighborhood of Har Nof in the western part of the city. The attackers were shot and killed by police following a shootout. Police were searching the area for other suspects.
The Abu Ali Mustafa Brigades, the military wing of the Popular Front for the Liberation of Palestine, claimed responsibility for the attack, according to the BBC.
Yosef Posternak, who was at the synagogue at the time of the attack, told Israel Radio that about 25 worshipers were inside when the attackers entered.
“I saw people lying on the floor, blood everywhere. People were trying to fight with (the attackers) but they didn’t have much of a chance,” he said.
A new institute in Jerusalem has been awarded $2.2 million to help Christians and Jews study Jewish texts, launching what’s being billed as a new kind of Jewish-Christian cooperation.
The Herzl Institute was awarded what’s being called the first ever multimillion-dollar grant in Jewish theology by the U.S-based Templeton Foundation, a philanthropic organization that has focused much of its giving on science-related projects. The Herzl Institute is a research institute that focuses on the development of Jewish ideas in fields like philosophy and history.
The institute is named for Theodor Herzl, considered the father of modern political Zionism, ideas that have found much support from conservative and evangelical Christians in the U.S.
Jewish and Christian collaboration has often been relegated to the political level, said Herzl President Yoram Hazony. The partnership reflects a new kind of engagement between Christians and Jews, he said.