Christians and Israel - Spring-Summer 2000

Contents

Guest Editorial: The Papal Visit

The perspective of hindsight does not in any manner reduce the sense of the historic significance of the recent Papal visit to Israel.

The images of Pope John Paul II's pilgrimage - in particular of his visit to Yad Vashem and praying at the Western Wall - conveyed a profound message to the world at large, but they had a special effect on Jews in Israel in particular. Israelis do not live in a Christian environment and do not meet modern Christians. Even when they travel abroad, their encounters are overwhelmingly with non-Jews as such, rather than with Christians.

Precisely because Israelis had such little knowledge of the changes that have occurred in the last 35 years, the Papal visit startled many into discovery of the fact that the Catholic Church is not only no longer hostile towards the Jewish people and its State, but that it seeks a positive and respectful relationship with the people that John Paul II has described as "the (Church's) dearly beloved elder brothers of the original covenant never revoked by God."

Above all, the State reception and the Pope's visit to pay his respects to the President of Israel personified the transformation in Catholic teaching not only towards Judaism and Jews, but also to the Jewish peoples bond to the Land of Israel.

Indeed, few if anyone have made a greater contribution to advancing this process than Pope John Paul II himself. In addition to condemning antisemitism, time and again, as a "sin against God and man," Pope John Paul II has deepened the Church's esteem and understanding of Judaism. But he was also the first pontiff to demonstrate appreciation of the significance of the State of Israel for the Jewish people, to pray for its welfare (Redemptionis Anno, April 1984) and to describe it as the Jewish people's historical right (Parade, April 1994). The establishment of full relations between the Vatican and Israel, to which he lent the full weight of his authority, was the diplomatic confirmation of this changed attitude.

A master of the use of symbols, this Pope well understands the power of the visual image. His historic visit to the Great Synagogue of Rome in 1986 made evident to the world the changes that had taken place in Catholic teaching towards the Jewish people - but these were only really grasped by many when they saw the Pope visit the central house of prayer of Roman Jewry.

Similarly, while his visit to Israel was but confirmation of the incredible turnabout that had already taken place, for many - probably for the majority - it revealed this reality to them fully for the first time. As a result, in addition to all else, the Papal visit significantly served to advance the work of Christian-Jewish reconciliation in Israel as well as throughout the world.

John Cardinal O'Connor: 'A Spiritual and Moral Giant'

C&I Editor Moshe Aumann (left) with Cardinal O'Connor and then-Mayor of Jerusalem Teddy Kollek, during a 1992 visit to Israel

On the night of May 3, John Cardinal O'Connor, Archbishop of New York, died in New York, at the age of 80. A priest of the Catholic Church for 55 years, and one of the chief architects in the development of Vatican-Israel relations, O'Connor was described, in a message of condolence from Israel's Foreign Minister David Levy, as "a spiritual and moral giant."

'Historic Contribution'

"His contribution to Catholic-Jewish relations was historic," said Rabbi James Rudin, the American Jewish Committee's director for interreligious affairs. "He had an esteem for Jews and Judaism - the religion, the message, the holidays."

In a message of condolence from the President of Israel, Mr. Ezer Weizman wrote:

"We mourn Cardinal O'Connor as a true friend of Israel and the Jewish people. He worked tirelessly to promote Jewish-Catholic rapprochement and to establish full ties between Israel and the Holy See. An outstanding moral beacon and champion of global interfaith understanding, he will be sorely missed."

The full text of Foreign Minister Levy's message follows:

Easter Services in Jerusalem's Old City

At a Holy Week mass held outside the Church of the Holy Sepulcher, in the Old City of Jerusalem, Greek Orthodox Metropolitan Vassilios blesses the crowd as he sprinkles holy water from a bouquet of flowers.

New at Hebrew University: Center for Study of Christianity

Attending the dedication ceremony (l.to r.): Archimandrite Ieronymous Cretu, Roman Orthodox Church; University rector Profl Menahem Ben-Sasson; University president Prof. Menahem Magidor; and Father Guiudo Gockel of the Roman Catholic Church in Jerusalem

A Center for the Study of Christianity, the first of its kind at an Israeli university, was dedicated early in March at the Hebrew University of Jerusalem. The center was established through the generosity of Hubert and Aldegonde Brenninkmeijer-Werhahn, a Catholic family from Belgium.

The center will focus on research dealing with Christianity from its earliest beginnings, including its Jewish components, and its development throughout the Oriental and Western worlds. Special emphasis will be placed on topics related to Christianity in the Holy Land and the Middle East, and to the relationship between Christianity and Judaism through the centuries.

Teaching Priests

Two months earlier, the Hebrew University held a one-day symposium to mark the 25th anniversay of a program in which Israeli scholars from the university teach young priests from an institute directed by the Vatican. The program was organized by the university's Rothberg International School, in conjunction with the Pontifical Biblical Institute.

Father Maurice Gilbert, who directed the institute in Rome from 1978 to 1984, and then the Jerusalem program from 1984 to 1992, calls the program unique - involving, as it does, Catholic priests being taught by Jewish professors at an Israeli institution. The program was established in 1975 by Msgr. Carlo Maria Martini, who has been active in cementing Catholic-Jewish relations, and who later became the Cardinal of Milan. Some 500 students have passed through the program, said Father Gilbert.

Summer Courses

This summer, as in past years, the Hebrew University's Rothberg International School is running a program of summer courses during the months of June and July. Many of these are of particular interest to Christians (for example, Archaeological Evidence of Christianity in the Holy Land; Archaeology of Jerusalem; Religious Civilizations and Political Implications; Issues in Law, Religion and Ethics from Jewish, Christian and Muslim Perspectives; and others). The Rothberg School also offers undergraduate studies, graduate studies, Hebrew language instruction and special academic programs.

For further information or applications, contact the Rothberg International School, Boyar Building, Mount Scopus, 91905 Jerusalem, Israel.
Tel. 972-2-588-2602; Fax 972-2-582-7078.
E-mail address for summer courses: summer@roth.mscc.huji.ac.il

First Christian Orthodox Synod in Israel

In the group photo above: Eastern Orthodox Church leaders from Russia, eastern Europe and the Balkans attending their first synod in Israel during the first week of January. The leaders reviewed church history and discussed the future, but no formal resolutions were adopted. The synod's host, Greek Orthodox Patriarch Diodoros I of Jerusalem, said, in reference to the current Middle East peace process, that "after many painful adventures" Israelis and Palestinians are on their way to reconciliation. Diodoros's flock numbers some 250,000 - in Israel, the Palestinian areas and Jordan.

Observers noted that, in view of the rivalries that plague these churches, the significance of this event lay in the very fact of their coming together to discuss their churches' problems. The last synod held in Jerusalem took place in 1941 but on a much smaller scale, according to church historian Theodosios Hanna; also, that was seven years before Israel became an independent state.

The church heads were received by Jerusalem Mayor Ehud Olmert, who noted that "this is the first time that all the heads of these churches have gathered together in Jerusalem under the auspices of the mayor - and that sends a political message."

Life-Size Tabernacle on View in Negev

A full-size model of the Biblical Tabernacle was purchased recently by the US-based Southern Baptist Convention from its German builders and owners and is now on view at Timna Park, in Israel's southern desert - the Negev: a 20-minute drive from the Red Sea port of Eilat.

The model, measuring 75 feet by 150 feet and replete with altar, ritual bath, Holy of Holies and other elements mentioned in the Book of Exodus, was created in 1986 by the Bible Center Theological Vocational School in Breckerfeld, Germany, and has been shown at exhibitions in seven European cities, mainly in Germany and Switzerland.

It now stands near Solomon's Pillars, the impressive russet sandstone formations that have made Timna Park and the Timna copper mines famous throughout the region.

"It's the perfect place for the Tabernacle," says Timna Park director Michael Lavie. "It is near one of the few sites of the wandering tribes that we can identify for sure - Jotbathah (Yotvata), 'a land with streams of water' (Deut. 10:7). Timna also contains the remains of copper mines that may have been worked during the period of the Exodus. Indeed, the copper portions of the Tabernacle may have been fashioned from ore mined right here!"

Christian Couple Honored by ADL

The New Mexico Anti-Defamation League's prestigious 2000 Distinguished Education Award was presented, on March 5, to John and Susan Sandager, a Christian couple living in Albuquerque, NM, "for their work in founding Yad B'Yad and their continued education and dialogue promoting understanding between Christians and Jews."

The keynote speaker at the event, at the Sheraton Uptown Hotel in Albuquerque, was Pulitzer Prize winning columnist and TV and radio commentator Clarence Page, who spoke on "Building Bridges to a Multi-Cultural Century."

Yad B'Yad (Hebrew for "Hand in Hand") was launched by the Sandagers five years ago, "to educate Christians about the harm that has been done to Jews throughout history in the name of religion." The organization has grown significantly since then and now has several branches in New Mexico and Texas. Susan has appeared, in the US and Israel, in the role of the Dutch Righteous Gentile Corrie ten Boom.

Christian Group Offers Aid for Falash Mura

The International Fellowship of Christians and Jews, which helped finance the absorption of Jews from Ethiopia's Quara district last year, is ready to provide funding to aid in the absorption of those Falash Mura who will be allowed to immigrate to Israel, the group's founder and president, Rabbi Yechiel Eckstein, said on April 11. (The Falash Mura are descendants of Ethiopian Jews who converted to Christianity.)

Some 26,000 reportedly are hoping to be admitted to Israel under either the Law of Return or the Law of Entry. Many Ethiopian families now living in Israel still have relatives in Ethiopia who are Falash Mura. The funds would be used for job training, educational programs and assistance to families in crisis.

Rabbi Eckstein's group is active in funding immigration and absorption projects for immigrants from Ethiopia and the former Soviet Union. The donors are largely Christians holding a strong belief in Israel as the homeland of the Jewish people.

Million Dollar Gift

On May 30 Rabbi Eckstein announced that US Christians had donated one million dollars in emergency aid to communities along Israel's northern border.

In the wake of Israel's recent withdrawal from southern Lebanon, which had for some twenty years served as a buffer between Arab terrorists and the towns and villages of northern Israel, the Israeli defense establishment has had to re-think and re-organize its entire defense doctrine in that sector. Almost overnight, many of Israel's northern communities were virtually turned into border outposts, with the terrorist threat suddenly right at their doorsteps, as the Israel Defense Forces worked feverishly to beef up fortifications in the area - including the building of bomb shelters, the provision of armored schoolbuses and other measures designed to make sure that these towns and villages would not return to the state of vulnerability that hounded them barely a generation ago.

The announcement of this gift from Israel's Christian friends in America, through the International Fellowship of Christians and Jews, was warmly welcomed by Prime Minister Ehud Barak - and by the local populace.

'Bridges for Peace' to Expand Outreach Center

"Blessed is he whose help is the God of Jacob... He upholds the cause of the oppressed and gives food to the hungry." (Psalm 146:5,7)

The Bridges for Peace Outreach Center in Jerusalem continues to expand its projects to record levels, distributing goods and services among new immigrants as well as veteran Israelis in need. The year 1999 was another record-breaking year for BFP:

During that year, BFP distributed 616,129 lbs. (280,058 kg.) of food - a 28 percent increase over the previous year. More than 8,000 persons are being helped in this way, via direct aid and 57 Food Bank agencies; 22 new agencies were added last year.

Largest Food Bank in Israel

The BFP Food Bank was the first in Israel and is also the largest. While the Outreach Center is located in Jerusalem, shipments are made throughout the country. In the words of BFP's International Director, Clarence Wagner, "the programs allow us to help feed the hungry of Israel, as commanded by Jesus, in Matthew 25, to feed 'the least of His brethren.'"

Plans are afoot to expand BFP's operation through the procurement of an additional 2,200 square feet of office and warehouse space. A Cdn. $25,000 (US $17,500) matching gift donation from the 700 Club in Canada will, it is hoped, facilitate the financing of this expansion project.

Founded in 1976, Bridges for Peace is a Jerusalem-based Christian organization dedicated to the building of sincere relationships between the Christian and Jewish communities, while encouraging greater concern for the land and people of Israel. Through programs in Israel and worldwide, Christians are given the opportunity, according to the organization's statement of purpose, "to actively express their biblical responsibility before God to be faithful to Israel and the Jewish community."

A 2,000-year-old thoroughfare - The Cardo (Main Street) of Tsippori

What kind of job is this for a Jewish boy?

I admit there is a dilemma concerning my role as a guide for Christian visitors to Israel. It is my job to bring alive the story of Early Christianity in a way that meshes archaeology, history, faith and texts. On the other hand, I am a believing, practising Jew who does not accept Christianity as my own personal faith. How then can I work with Christians and make their visit spiritually meaningful?

Well, I go back to the roots. It may sound like an over-simplification, but that is what I do. As I travel around this country with Christians, I am living in Jewish Antiquity, when Early Christianity and emerging Rabbinic Judaism were closely related siblings - each articulating its own unique claim to the Torah and the Covenant with Abraham. In short, I peel off 2,000 years of history and arrive at the kernel, the core, of what it is all about.

Kindred Faiths

At Capernaum, for example, the ruins of a synagogue stand across from the earliest site of Christian worship, the house of Simon, called Peter. There I tell of a story in ancient Jewish sources about Rabbi Eliezer ben Hyrcanus (one of the most important rabbis of the second century), who was arrested by the Romans on suspicion of being a Christian. Why was he arrested? Because one day in the market of Tsippori (Sepphoris) he met Jacob of Sikhnin, a known Christian believer, who told him a "word of Torah" in the name of Jesus. When the rabbi told Jacob that he liked the interpretation, he was overheard and promptly arrested.

Imagine a time when Christian interpretations could still be seen as part of the corpus of Jewish thought. What kind of discussions took place in Capernaum, on Saturday mornings, between the Jews who sat in the synagogue and the Jews who sat in Peter's house? What were they saying to each other in their native Aramaic and Hebrew? Did they greet each other, on Friday night, with "Have a good Sabbath!"? Did they enjoy holidays together? Did they study together?

When we go to the ancient Jewish core of Christian belief, we are empowered to understand both Christianity and Judaism not as rivals but as kindred faiths.

Early Believers Were Jews

In Nazareth, I understand the Basilica of the Annunciation not because of a faith in Christianity, but by the fact that I am able to perceive the belief in the redemption of the world that lies at the core of the building. This church glorifies a Jewish woman who had a Jewish son whom some Jews saw as the Messiah. I do not agree with their conclusion, but I do relate to their desire to see the coming of the redemption and the end to suffering in the world. One should remember that the early believers who first honored this place were actually Jews who believed in a Judaism that was very close to that of their fellow-Galileans from whom sprang the Rabbinic Judaism we observe today.

So, when we strip Judaism and Christianity of 2,000 years of baggage (usually negative baggage with regard to one another), we arrive back at the market in Tsippori, standing with Jacob of Sikhnin and Rabbi Eliezer, who are trying to find ways to come to terms with one another. Ultimately, of course, they decide to separate and part ways, but this unique moment in time can and must be captured in order to understand our spiritual connection.

Yitzchak (Ed) Snitkoff is a licensed tour guide based at the Kibbutz Lavi Hotel, located between Nazareth and the Sea of Galilee. There he directs the Lavi Education Center. Yitzchak can be contacted at lavi@lavi.co.il

People have fallen in sin, and God threatens to destroy them. At the same time, God shares his plans with a human servant.

(a) Noah. The evil of mankind has assumed such dimensions that God, having decided to start all over again, says to Noah: "Everything that is on the earth shall die. But I will establish my covenant with you; and you shall come into the ark - you, your sons, your wife, and your sons' wives with you" (Gen. 6:17-18). The drama continues: "Noah did this; he did all that God had commanded him" (Gen. 6:22; 7:5).... In the Letter to the Hebrews, Noah is listed among the examples of faith: "By faith Noah, warned by God about events as yet unseen, respected the warning and built an ark to save his household" (Heb. 11:7).

A Relative Goodness

Jewish interpretive tradition, however, questions some aspects of Noah's behavior. Above all, he seems indifferent to the destruction of the world. We do not hear one word of objection or protest from his side. He silently obeys God in order to "save his household."...

Even if we side with Noah - and there are of course also reasons for that - it is clear that he is only relatively good, as compared to the next figure, who experiences a similar challenge.

(b) Abraham. What does Abraham ask when God has decided to destroy Sodom and Gomorrah (Gen. 18:16 ff.)? We read, "Then Abraham came near and said, 'Will you indeed sweep away the righteous with the wicked? Suppose there are fifty righteous within the city: Will you then sweep away the place and not forgive it for the fifty righteous who are in it? Far be it from you to do such a thing!'" And so Abraham continues to plead that the wicked be spared. He argues and bargains and pleads with God to change his plans. Abraham cares for the people of Sodom and Gomorrah. He does his utmost to avert a catastrophe that will destroy them all....

Ability to Respond

Unlike Noah, Abraham gives proof of his responsibility and his ability to respond to God, sometimes in the negative. Encountering God may occasionally evoke the prayer, "May thy will not be done!" This is the essence of Abraham's intercession. In this respect Abraham's petition on behalf of Sodom and Gomorrah is a good example of human responsibility, care and love. Nevertheless, as compared to the next servant of God, even Abraham's example is surpassed.

(c) Moses. There are at least three main differences between Abraham and Moses. First of all, who are the objects of their solicitation? Abraham intercedes for the righteous, but Moses for the sinners. Abraham is concerned about the faithful, Moses about the fallen.... Abraham appeals to God's righteousness, while Moses appeals to his mercy....

This leads to a second difference. Abraham stops at ten, while Moses is obviously ready to bargain down to zero. At any rate, Moses intercedes for his people without any restrictions whatsoever. The story of Sodom and Gomorrah ends with destruction; the story of the golden calf comes to a totally different conclusion....

Third, Moses not only bargains down to no righteous people at all, but he actually takes a great step further, which makes him unique among all the prophets of Israel (cf. Deut. 18:18; 34:10). He is ready to include even himself among the sinners and to unite his own destiny with theirs: "So Moses returned to the Lord and said, 'Alas, this people has sinned a great sin: They have made for themselves gods of gold. But now, if you will only forgive their sin! - but if not, blot me out of the book that you have written!'" (Ex. 32:31-32)

Moses cannot accept being spared while his people perish. He refuses to accept God's proposal: "Now let me alone, so that my wrath may burn hot against them and I may consume them - and of you I will make a great nation!" (Ex. 32:10) Moses does not want to become the progenitor of a "new Israel" that replaces the old apostate Israel, nor does he try to cover up or diminish the sin of the people. Yet, he knows that there are reasons why the people have to be spared.... Moses maintains that the apostasy of the people cannot abolish the promises of the Lord. The covenant is stronger than human sin!...

No 'Replacement Theology'

Noah, Abraham and Moses should serve as a mirror. Are we similar to Noah, caring only for our closest relatives and friends? Are we more like Abraham, primarily praying for those who share our faith? Or are we even ready to be a Moses to our neighbors, whoever they are, particularly to those who are far away from God?

Moses was put to a test and passed it when he refused to accept a "replacement theology," according to which Israel would be written off because of its sin. It is sad to note that Christianity at large did not pass the same test. At an early stage, the Church began to proclaim itself "the new Israel" or even "the true Israel," which had replaced the "old" Israel. Christians searched for - and found - passages in the Bible to support this arrogant and triumphalist attitude.

Imagine for a moment a different scenario. Imagine Christians searching the Scriptures to find support for God's faithfulness to the Children of Israel through the eternal covenant with them. Imagine Christians showing love for them commensurate with the love Moses felt for his people, that very people that transmitted God's revelation to us - our elder sibling in faith! This would, indeed, have befitted our Christianity that claimed to be "the religion of love."

Study Program at Nes Ammim

The leaders of the Christian village of Nes Ammim, in western Galilee, have made it known that they seek to enlist the services of a Christian pastor or theologian as study program coordinator at the village, for a period of at least two years.

Since English is the official language at Nes Ammim, a good command of written and spoken English is a necessary requirement, as is experience in congregational or pedagogical work as a theologian. The candidate should also have a background in one or more of the following subjects: Holocaust, Judaism, post-Holocaust Christology. Provision is made, Nes Ammim officials indicate, for families - including the possibility of part-time employment for the spouse and educational facilities for children.

Work at Nes Ammim, it should be noted, is on a voluntary basis. Families receive a small house, pocket money, social insurance, health and care insurance, meals in the communal dining hall or, alternatively, money for food.

Its basic objective is to promote Christian-Jewish dialogue and "to set a new beginning in the relationship with the Jewish people." Always, the accent is on respect, openness and a readiness to listen, in a common quest for greater mutual understanding between the two communities.

Inquiries and applications may be directed to Rev. Andreas Grefen, Nes Ammim Village, DN Galil Maaravi 25225, Israel. Tel. 972-4-995-0062; Fax 972-4-995-0067; E-Mail: studypr1@nesammim.com

Orthodox Passover Seder at Christian Guest House

Now here's a switch:

A strictly kosher Orthodox Seder (traditional ceremony and festive meal on Passover Eve) was held this year at the Christian village of Nes Ammim, in western Galilee.

Conducted by an Orthodox Sephardi rabbi from Jerusalem, the Seder - according to John Singleton, manager of the Nes Ammim Guest House - was attended by some 130 people, mainly religious Jews, many of them from English-speaking countries. The food, Singleton said, was under the rabbinical supervision of the regional religious council.

Nes Ammim is an agricultural moshav (cooperative village) whose residents are Christians, mainly from Europe. Most come for one or two years, to learn about Israel and Jewish-Christian relations. (See also news item, this page.)

'Jesus Boat' Gets Permanent Home

Two thousand years after it was built, and 14 years after it was discovered on the bottom of the Sea of Galilee, the "Jesus Boat" is now finally on full and open display at its new permanent home at the Yigal Allon Center on Kibbutz Ginossar, on the shores of the lake, it was reported by The Jerusalem Post. (See also Christians and Israel, Vol. V, No. 2, Page 6, and Vol. II, No. 2, Page 5.)

In a complex maneuver, a crane lifted the 26-foot-long fishing boat out of the shed where it had been soaking in a chemical solution since its discovery in 1986, and deposited it in an annex to the Yigal Allon Center. Now far more accessible to the public, kibbutz officials explain, the boat will be viewed by many more visitors than has hitherto been possible.

On May 12, a Roman Catholic delegation left Haifa Port on a symbolic voyage of the "people of the sea," taking with them a model of the "Jesus Boat" for presentation to Pope John Paul II.

Bible Lands Museum Shows Christian Art

Jerusalem's Anglican School Choir performing at the opening of the Bible Lands Museum's Images of Inspiration exhibition

The Minister of Science, Culture and Sport, Mr. Matan Vilnai, and Jerusalem Mayor Ehud Olmert greeted an overflow gathering of community leaders, political and religious dignitaries and members of the media at the opening of an exhibition of Early Christian Art at the Bible Lands Museum Jerusalem. The exhibition, entitled Images of Inspiration: The Old Testament in Early Christian Art, presents a wide-ranging collection of early Christian art depicting familiar Biblical themes such as Adam and Eve, Abraham and Isaac, Noah and the Ark, Daniel in the lions' den and more.

On display are exquisite artifacts on loan to the musem from the Louvre, in Paris, the national museums of Berlin, Cologne, Florence and Naples, and from the Israel Antiquities Authority, the Haifa Maritime Museum, the Eretz Israel Museum and private collections.

The exhibition will continue to be open to the public throughout the millennium year - until January 6, 2001.

At the Israel Museum

Meanwhile, an exhibition called Cradle of Christianity opened across the street from the Bible Lands Museum - at the Israel Museum. Billed as "a visual journey through the history of Christianity, bringing to life the days of Jesus of Nazareth and the period of the early Church," this exhibition is slated to remain open through July 2000.

Quotes

Coalition for the Environment

"In the Holy Land ... within a very small compass, are found an extraordinarily wide variety of landscapes and buildings, animals and plants. The country, beautiful in itself, is given especial quality by its association with the spiritual life and development of three great religions.... As heirs to an ancient tradition of stewardship, we cannot accept the escalating destruction of our environment and its effect on human health and livelihood. It is our sacred duty as Jews, Christians and Muslims to acknowledge our God-given responsibility and take action to prevent environmental degradation. We must reaffirm the traditions we have inherited."

'Two Eyes - to Really See'

"As always, I returned from Israel with a refreshed commitment to the people and land of Israel. But this time I came back very concerned about the Christian leaders there: Can they help bring peace? Or will they be politically aligned so as to have lost their voice? I wish they all had the attitude of the German Propst, pastor of the Lutheran Church of the Redeemer in Jerusalem's Old City. He told us that you must use two eyes to really see Israel, because for every negative story there is at least one positive story and experience in response."

Evangelists and Evangelicals

"Bible-believing Christians are, as a group, identified as evangelicals, not evangelists. An evangelist may be, and usually is, an evangelical. But evangelicals are not automatically evangelists, which is a particular ministerial calling of some ordained ministers - e.g., Billy Graham - to preach the Gospel to win converts to Christianity. . . . We evangelicals would like to build bridges of understanding between our two communities, not scare the Jewish community into thinking we are all out to convert them."

Jerusalem

"The centrality of Jerusalem to the heart and soul of the Jewish people is evidenced by Psalm 137:5,6. Jerusalem embodies the desire of the Jewish people to identify with a city that is part of their historical heritage. During their dispersion among the nations, it was always a deep part of every Jewish heart to return to Zion and especially to the City of Peace. No city evokes the yearning of the Jewish emotion like the City of Jerusalem. It is for this reason that any thought of dividing this beloved city is beyond comprehension."

Books

"Bound for Freedom: The Book of Exodus in Jewish and Christian Traditions," by Göran Larsson, Hendrickson Publishers; with Notes, Glossary, Bibliography, Subject Index and Scripture Index; 334 pp., $24.95

In this issue, we are publishing the last of four excerpted passages from this profoundly challenging and thought-provoking book. Emphasizing the history of theological interpretation, and exploring both traditions, Göran Larsson insists that the real act of liberation takes place at Sinai with the giving of the Torah. There is no freedom, he concludes, without boundaries. "Larsson," writes Publishers Weekly, "offers a strikingly original and provocative narrative commentary on the book of Exodus. . . . [and] opens the world of Exodus to contemporary readers." The author, a director at the Jerusalem Center for Biblical Studies and Research, and a visiting scholar at the University of California, San Diego, received the 1990 Raoul Wallenberg Humanitarian Award for his "dedication to encouraging greater understanding and respect between Christians and Jews."

"Has God Only One Blessing? Judaism as a Source of Christian Self-Understanding," by Mary C. Boys, Paulist Press, Mahwah, NJ, USA, 2000, 448 pp., Paper $29.95

Dramatic changes in theological thought about Judasim have not yet filtered down to most Christians. This compelling book puts the academic scholarship into an accessible narrative form. Foremost, it challenges Christians to re-examine their traditional belief that Christianity has fulfilled and therefore replaced Judaism. It also details the anti-Jewish bias in history, literature and liturgy - yet does this without reducing such attitudes to simplistic hate. There are more sensitive and productive ways, the author suggests, for Christians to relate to Jews today.

In Brief

First Official Interfaith Team

Cabinet Secretary Isaac Herzog has been named to head Israel's first official interfaith liaison team. He will work with the various domestic bodies already engaged in interfaith activity and with overseas organizations, including the Holy See.

Byzantine 'Service Station'

Archaeologists have unearthed a previously unknown Byzantine monastery on the eastern slopes of Jerusalem's Mt. Scopus. It is believed to have served as the final way-station for pilgrims coming up to the Holy City from Jericho. The complex includes a church and a dining hall, both with colorful mosaic floors, stables, a bathhouse and baptisarium, and an elaborate water system - "a sort of service station for pilgrims," in the words of Jon Seligman, the Jerusalem regional archaeologist for the Antiquities Authority. Built in the heyday of the Byzantine Empire, in the 6th century, the monastery appears to have been still in operation as late as the 8th century: further evidence that Christianity flourished in and around Jerusalem long after the Byzantine Empire retired from history.

Programs for Groups

Visiting groups interested in enriching their educational experiences in Israel can now avail themselves of the resources and facilities of the Interreligious Coordinating Council in Israel (ICCI) and its Education Center in Jerusalem (E-Mail: iccijeru@icci.co.il). Working with the Ministry of Tourism, the ICCI arranges lectures, panel discussions, seminars and dialogues in Jerusalem and the Galilee area. Programs are conducted by Jewish, Christian and Muslim religious and academic personalities prominent in Israeli life.

Coming to Zion in 2000?

Are you among those able to make the extraordinary journey to the Holy Land as we usher in the new millennium? The Virtual Holy Land Travel Desk website on the Internet (