Article
Comment
Easter
Middle East
Resurrection
War & peace
7 min read

The Friday world of the Middle East at Easter

Violence begets violence in a zero sum world.

Todd  is the Executive Director and Co-Founder of Telos Group. It forms communities of American peacemakers across lines of difference and conflict, including Israel/Palestine. 

A family look at the concrete shell and remains of a bombed building.
Christian Aid.

What do the events of Holy Week and Easter---these seminal events in Christianity-- have to say in a time of slaughter and now starvation in the Middle East? The closer we get to Easter Sunday, the most sacred day in Christianity, the more I’ve wrestled with that question.  

I’m neither Palestinian nor Israeli, and so my connection to the historic tragedy continuing to unfold is not as visceral or as obvious as some.  But as an American and a Christian, I’m deeply bound up in all of this.  The realization of my own implication led me back in 2009 to co-found a nonprofit whose mission is to help Americans better understand the modern Israeli-Palestinian conflict, the American role in it, and to learn about the difficult work of honest peacemaking.  These past five months are a nightmare I can’t wake up from, and of course they’re more than a nightmare for the people in the south of Israel and the West Bank, and they’re an absolute hell on earth for the people in Gaza today.   

For more than 20 years I’ve lived in a set of deep relationships with both Palestinians and Israelis.  The horror and barbarity of the Hamas attacks on October 7th and the horror and devastation of the slaughter and starvation taking place unabated in Gaza even this Holy Week have left me begging God to intervene and begging our leaders to do whatever we can to stop the madness.  

Sometimes there’s a lot more of the darkness of Thursday and Friday than the joy and light of Easter Sunday morning.

In most of the 65 trips I’ve led to the Holy Land over the years, after we’ve had our heart broken by the stories we’ve heard and the experiences we’ve shared with people on all sides, we visit the place on the Mount of Olives looking at the Old City of Jerusalem where Jesus stopped, looked at the city, and wept. It is here, just as he entered what we call his Passion Week, that he said “Jerusalem, Jerusalem if only you’d known the things that make for peace.”  If only you’d known.  If only we’d known.  If only we knew.   

I need this story to be in the Bible. Many times I’ve had to fall back on Jesus weeping for the mess we’ve made of our lives, the way we allow our fears and our hatreds or our indifference to guide how we treat our neighbors, how often we use violence and power to deny the way they too bear the image of God.  

This is one of those times. The worst of those times in all the years I’ve been involved in Israel and Palestine.  I’ve found myself weeping privately, in conversations, and sometimes in public places.  And I’ve spent so much time asking God to intervene. To comfort the terrorized and afraid, to feed the starving, to silence the guns of war, to rescue and deliver those who are dying.  

And the answer I keep getting has felt like silence.  Deafening silence.  

At times like this, the Christian life feels like a Thursday night in a garden when your friends can't’ stay awake to help you and even God is not answering your prayer. Or it feels like a Friday afternoon in Jerusalem when all hope has died and you can’t imagine how the world will ever be better. Sometimes there’s a lot more of the darkness of Thursday and Friday than the joy and light of Easter Sunday morning.  

The work of justice and mercy make for peace. Revenge and violence do not. 

But Lent and Holy Week have given me another answer, beyond God’s silence--the reminder that the people in Israel and In Gaza, even those this very night who are displaced and starving, are not alone.  God is with them. And he weeps for them. And he weeps for us. If only we knew the things that make for peace.  If only we knew how to love God and to love our neighbor and to love our enemies. If only we knew the limits of violence to achieve good ends. If only we knew the connection between peace and justice.  

And the fullness of this Holy Week also brings me to this reminder that if God does not seem active maybe it’s because we are not listening to his call.  My friend Bill Haley says this:  

“The actual invitation of the Christian faith is not just to believe in Jesus or be like Jesus or tell others about Jesus (as right as these thing are), but actually to be the presence of Jesus in the world, our hands his hands, our feet his feet, our heart his heart, our bodies his very body...  By this does the reality of the risen, living Jesus continue to be displayed, visibly and tangibly, in and around the world (and yours and mine), day after day.” 

To do this we first seek to know the things that make for peace (and equally important is to know the things that don’t make for peace). The work of justice and mercy make for peace. Revenge and violence do not. The embrace of our mutuality and interconnectedness make for peace. Tribalism and dehumanization of our neighbors do not.  Justice and respect make for peace. Systems of domination and ideologies of hatred do not. Respect for the sacredness of life and the inherent dignity of all as made in the image of God make for peace. Brutality, murder, and starvation do not.  Acts of love and service make for peace. Fear and self-centeredness do not.  

The Friday world is zero sum.  Justice and peace are separate things.  Some lives are more important than others.

In a Good Friday world, to live as if these “things that make for peace” are actually true is a costly endeavor.  Jesus paid with his life.  Others like Martin Luther King have also. For most of us, it may just be the way our reputation suffers, or how certain relationships are strained.  There may be some economic cost or sacrifice of our time and attention required. But if it says anything, Holy Week teaches us that incarnational living is costly.  Reconciliation comes at a price. The crucifixion wasn’t just something that happened to Jesus on the way to resurrection.  It is central to it.  

And yet, believers in Jesus know that Holy Week and the shame, humiliation, brutality and injustice of the crucifixion were not the last word.  To borrow from the legendary Black preacher S.M. Lockridge, we live in a Friday world, but we know that Sunday’s coming.  

In a world of Fridays, violence begets violence.  The Friday world is zero sum.  Justice and peace are separate things.  Some lives are more important than others. There is minimal cost to looking away from people who are hungry and imprisoned.  Religion is used to baptize injustice.  We live in a Friday world.  But we are Sunday people.  And we are called to live as best we can as reminders that in a Sunday world we are responsible for what we know, responsible to each other, and responsible before God. To quote Dr. King again, in a Sunday world, "darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that."   

Sunday people are Easter people.  And Easter people have a mandate to live as peacemakers in a world riven by conflict. To be purveyors of light and hope in a time of devastation and despair.  Frederick Douglass said “I prayed for freedom for 20 years, but received no answer until I prayed with my legs.”  As we pray for peace, and we have to be people who pray for peace, let us also be agents of God’s peace.  Let us be those incarnational Easter people who pray for peace with our legs.  Let us do the urgent work for a lasting ceasefire, for a release of all hostages, and for food for hungry people.  And when the guns are silenced and the hungry are at last being fed and the wounded and traumatized are given space to heal, then the greater work begins.  Let us learn the lessons of how we got here and let us commit ourselves to a different path forward, one grounded in the sacred dignity of all the people of the land, Palestinians and Israelis alike.  Let us support all those who seek justice and peace and security through the path of mutual flourishing.  These are the things that make for peace. 

 

Explainer
Creed
Old Testament
Politics
Weirdness
6 min read

Lady Mary's guide to Old Testament gangsters

How the weirdest characters in the Bible's ancient story apply to today's politics.
A renaissance picture depitcs Jacob and Esau, in contemporary clothing, around a table
Jacob and Esau.
Matthias Stom, Public domain, via Wikimedia Commons.

Have you looked at the Old Testament lately? In terms of how much better it can make you feel, I mean – particularly in the face of modern politics? No, me neither. Or at least not until a few days ago. Having not been a Christian for most of my life, I’d fought shy of the Bible rather, and the oldest bit in particular. Too remote, too ferocious, too weird, it seemed to me. Full of unpronounceable names and lists of strange rules. How could those be applicable? And then I made the mistake of going to evensong with my friend Alice, an agnostic animal lover, and we got a reading from the book of Judges about that heroic strongman Samson tying foxes together, setting fire to their tails and letting them loose in the Philistines’ crops. Which sent us both running out of the service and finished off Alice’s church career, terminally I think! 

But as always in life, exploring new territory can be made enjoyable or otherwise by who you go exploring with. And a couple of weeks ago in a second-hand bookshop, I found a thin volume entitled Unread Best-seller: Reflections on the Old Testament by someone called Mary Stocks, which looked interesting. So I bought it and started reading it that day. I finished it that day. Then I read it again the next day, and I might read it again this week actually.  

Mary Stocks, it turns out, was extremely posh (she became a baroness eventually, and a life peer in the House of Lords); extremely scholarly (she did a whole series of talks for the BBC in the 1950s, when not many women did such things), and extremely funny. She also adored the Old Testament. Not only is it full of glorious language she said, but it also offered great emotional resonance and satisfaction – particularly since she was writing during the Second World War, and finding many parallels between her own time and the fierce and far-off past. ‘Deborah was, I think, the Winston Churchill of her people’, she said of one outspoken prophetess, who inspired dispirited Israel (‘a remnant against the mighty’) to new efforts – and ultimate victory – over the King of Canaan. The battle of Megiddo that they won was the very same Megiddo fought over by General Allenby in the First World War, alongside some of Lady Mary’s own family. Echoes upon echoes. Elsewhere she described seeing a young serviceman, clearly not a regular church goer, listening to the Song of Deborah during ‘one of the blackest weeks of the war’ and saying ‘quite loudly, because he couldn’t help it, “Splendid”.’ ‘People are not often provoked to behave like that in Church’, she continued. ‘But there are lines in the Bible which, coming suddenly right at one, might prompt that sort of outburst.’ 

With all that as precedence, it doesn’t half shed a different light on the awful new sorts we’re coping with at the moment. 

From my point of view though, the most thought-provoking insight I gained from Lady Mary was centred around how dreadful a lot of the Old Testament heroes were. Jacob, for example. Jacob – the founding father of the tribes of Israel! He swindled his brother Esau out of his birthright, by pretending to be him in front of their poor old father Isaac, who was blind. ‘Esau was an hairy man’, we are told. So smooth Jacob magically became an hairy man too, by strapping sheepskin to his arms, which Isaac fell for and pronounced his blessing upon him, the cheating git. And Samson, cruel to foxes as we saw above, was also vain, selfish and violent to boot. Not to mention David. Shiny King David, glorious poet, heroic defeater of the giant Goliath and ancestor of Christ himself, was first a voyeur (spying on beautiful Bathsheba while she was washing) then a date rapist (seducing same Bathsheba) then a murderer (seeing off Bathsheba’s husband Uriah by ordering his comrades to abandon him in battle). Even Noah, who I’d assumed to be a good sort (seeing as he’d rescued all of creation from the Great Flood in his ark) was given to drunkenness, and behaved very badly to his grandson who’d seen him flopped on his bed without his clothes. 

In fact from the time that Adam and Eve disastrously ate the forbidden apple onwards, the whole book contains a litany of cowardice, lying, stealing, cheating, bullying, fighting, stupidity, killing and I don’t know what else. But this is where it’s got weird for me. Suddenly, I can see Lady Mary’s ‘emotional resonance’ – because our world today also contains exactly that: a litany of cowardice, lying, stealing, cheating, bullying, fighting, stupidity, killing and I don’t know what else.  

But the point is that God doesn’t seem to mind this terribly: he engaged directly with all those awful old sorts – and despite their flaws, they became the heroes of the Old Testament and the agents of his will upon the earth. Moses might have murdered an Egyptian overseer and run away and hidden because of it, but he also was chosen by the Lord to lead the Israelites to the promised land. God’s actual game plan didn’t get corrupted, just because the pieces on the board were bent and chipped. 

So with all that as precedence, it doesn’t half shed a different light on the awful new sorts we’re coping with at the moment. A menacingly orange person with a foul mouth and an unpleasant attitude towards women need not be a source of dismay – even as the new president of America. A friend once described Mr Trump as ‘God’s wrecking ball’, which made me roll my eyes. But perhaps that’s exactly what he is. If David could be ‘a man after God’s own heart’ as the book of Samuel calls him, sexual misdemeanours notwithstanding, there is no reason why Donald couldn’t be a force for good, when wielded by the Lord. Bad manners and a felony conviction are small beer compared to other things God has tolerated in his servants. 

‘Let not your hearts be troubled, neither let them be afraid,’ says Jesus in the New Testament, about a thousand years after David’s death. Having been keeping company with Mary Stocks and seeing the big picture of what the Old Testament has to tell us, I might now manage not to be so troubled – at least not by Mr Trump. And the Bible has some tremendous stories about what happens to the seriously wicked. King Saul killed himself when he realised the battle was lost. Well, you know, so did Hitler. And the appalling dictators of Romania in the 1980s – Nicolae and Elena Ceaușescu – came to an end not unlike wicked Queen Jezebel’s, who was thrown from the windows of her palace and trampled by Jehu’s army. Bad King Nebuchadnezzar ‘was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses’, says the book of Daniel. Which makes me remember Saddam Hussein being dragged out of a muddy sort of burrow at the end of the Iraq War in 2003, looking completely dishevelled. And come to think of it, didn’t Osama bin Laden – architect of the Twin Towers attack – also spend a lot of time hiding in caves in the wilderness of Swat before he was eventually caught?  

Mr Putin, Kim Jong Un and the other bad hats of the world might like to watch themselves: it is odds on that the Lord ‘shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble’. It says so in the Old Testament.  

‘Splendid!’ as Lady Mary would say. 

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