Musalaha
Ministry of Reconciliation
Reconciliation is not an easy path. Believers in the
Messiah find it a challenging process. The mandate for reconciliation is very
clear in the Scriptures, yet the challenge lies in how we apply the Biblical teaching in our daily life. Often believers in
the Messiah find themselves on two sides of a conflict. How do we reconcile with our fellow brother
or sister who belongs to the other side? Moreover, how do we put into practice
the Bible’s teachings on ‘Love your neighbor as yourself,’ and especially ‘Love
your enemy’?
Musalaha: A
Case Study
Musalaha is a ministry that has been promoting and
pursing reconciliation primarily among Palestinian and
Israeli believers for over ten years. Although believers in the Messiah
share a common faith, there are great cultural, historical and language
differences. Violent conflict, political
ideologies and theological disparities cause divisions and create enemies. Both sides are emotionally charged by their
pain and enmity; the conflict is a continuous struggle between two people.
Background.
“How good and pleasant it is when brothers live together
in unity” (Ps. 133: 1). In the years of
the first intifada, Palestinian Christian and Messianic Israeli leaders
observed that many meetings between Israelis and Palestinians did not reflect
this scripture. Instead, after the
initial meeting, the two sides moved to accusations, blame, and many were left
hurt and hopeless. The challenge before
us was to find a forum where Israelis and Palestinians could meet with each other,
develop relationships and a certain level of trust that would help them deal with some of the core issues of the conflict between
their peoples. Thus, leaders from both
sides founded Musalaha as a vehicle to bring people into the process of Biblical
reconciliation.
Musalaha bases its ministry on a
Biblical foundation:
1.
Christ’s act on the cross
reconciles humanity to God. “All this is
from God, who reconciled us to himself through Christ and gave us the ministry
of reconciliation: that God was reconciling the world to himself in Christ, not
counting men’s sins against them” (2 Cor.
4: 18
-19).
2.
Jesus’s obedience compels us to
obey His commands for unity and to experience the fellowship and community of
believers. “For he himself is our peace,
who has made the two one and has destroyed the barrier…. His purpose was to
create in himself one new man out of the two, thus making peace, and in this
one body to reconcile both of them to God through the cross…” (Eph. 2: 14-16).
3.
Our unity in Him is an essential
element in our proclamation and the truth that He is the Savior of the world.
Jesus prayed that believers’ unity would be a message of His salvation: “I pray also for those who will believe in me
through their message, that all of them may be one, Father, just as you are in
me and I am in you. May they also be in
us so that the world may believe that you have sent me” (John
17:21
).
This Biblical foundation is the impetus and driving
force behind reconciliation.
Building relationships in order
to face the issues.
The reality of our situation in the
Middle East
is that Israeli and
Palestinians are living as if in one house. As they live in such close quarters, intermingling is unavoidable and
even necessary, albeit tense. At the end of the day, there is no choice but to
live side-by-side; therefore reconciliation and building relationships are
essential.
While the
Oslo
peace accords attempted to work out a solution for co-existence, the
political solution failed to mend inter-group relations, or to alter attitudes
of hatred and prejudice that undermine political agreements. Thus while hammering out a way for them to
share the house, the political process could not induce the change of heart
required to live alongside each other.
Believers can play an important part in
this conflict, because as a result of their faith in the Messiah, they are ‘one
body.’ Because of Christ's death on the
cross, believers are given the tools required for a transformation of hearts,
and can answer hatred and bitterness with the message of forgiveness and
love. In the current political conflict
and division, we can be examples and models that it is possible to live
side-by-side, free of the bondage of hatred.
At the same time, believers disagree on
many issues, especially political and theological. Our board represents the
spectrum of opinions within the body of the Messiah. As we founded Musalaha, we
knew that we had to deal with those issues, but also understood that Musalaha
had to find a safe forum where people could develop relationships, and then express, exchange, learn, and debate the issues that divide
us. Many wanted to deal with the issues right away without understanding the
importance of the process: that these issues will be dealt with in proper time
and manner, in the context of developed relationships.
As Musalaha continues to insist on
developing relationships as a fundamental aspect of the process of
reconciliation, some misunderstand and accuse us of ‘cheap
reconciliation.’ Some feel that this
maintains the status quo for the dominant group and ignores the reality of the
situation in favor of unrealistic, idealistic relationships. Others feel that we promote one side or the
other. From the Palestinian point of
view, the charge was that we promoted a Zionistic agenda. From the Israeli point of view, some argued
that we were promoting a Palestinian position. Musalaha maintains that reconciliation must begin with relationships
that bring people into a spirit of brotherly love and respect, and from that
platform we can deal with the problems.
The Challenges in Developing
Relationships.
Division among the body dilutes the act of Christ on the
cross. When we cease to be unified, we
cease to be salt and light in the world. There are many obstacles that drive a wedge between believers. Our broken relationships reflect the Bible’s
teachings that sin manifests itself in our social relations between individuals
and ethnic groups. “If anyone says, ‘I
love God,’ yet hates his brother, he is a liar” (I Jn
4:20
). It is important for those who
are involved in reconciliation to understand the role of sin in causing
division within the body of the Messiah.
The social aspect of sin takes the form of
misperceptions and prejudice that can lead to rage, hate and violence. Each of us perceives reality through the
lenses of our culture, personality, and sinfulness. Perceptions of the other are formed in
childhood, in schools and playgrounds, and are affected by culture, language,
and history. These perceptions among
groups are trends that are often found at the roots of intergroup conflict and
broken relationships. We have obeserved
the following trends (some of which were previously included in Musalaha’s May
2001 article, “Who Hates More? Who is
More Evil?”):
-
Division between us and them. Individuals tend to evaluate
one’s own group with sensitivity and favor. We are able to understand our own group, recognize its good qualities,
and become attached to it. We overlook
our own shortcomings because it is important to distinguish between us (who are
right and good and merciful) and them (who are evil and wrong); and thus we can
blame them.
-
Dehumanization. Dehumanization limits how we see
each other. Palestinians often see any
Israeli as the enemy, who wants to steal their land and get rid of them. Israelis often see any Arab as the enemy, a
terrorist desiring to push them to the sea.
-
Failure to see plurality within
other side. It is more difficult to understand
‘them.’ Instead of recognizing their
qualities, we generalize and stereotype the other, saying things like, ‘They
all hate and want to kill us,’ or ‘They are the animals, they are the evil
ones.’ We are unable to see them as individuals with unique feelings and
thoughts as God created them.
-
Suspicion. When the other does not behave
or speak according to our mental picture of them, we think that they have
ulterior motives. ‘They’ cannot really
be a decent person, they must have some other
agenda. We develop a ‘conspiracy
complex,’ anticipating that ‘they’ are conspiring to harm us.
-
Self-fulfilling prophecy. Often, the image that is
projected on others and the behavior towards them provokes them to behave
accordingly, confirming stereotypes. In
our situation, we hear from each side that the other only understands
power. Thus, they have continued to
speak to one another in the language of power and violence.
-
Moral Superiority. Thus, we decide that we are more peace loving, trustworthy, and honest.
Our values become a moral authority, and we view with contempt those who have
different values. Often we will not mix
with those who do not share our moral standards, as they might change or
corrupt us. The feeling of moral superiority
allows for separation and protection; and can justify hatred or legitimize
mistreatment of them.
-
Perceived victimization. Both Israelis and Palestinian
strongly perceive themselves as victims, and therefore are unable to see
themselves as a threat to the other. If
we are the victims, then we cannot be the victimizers. The victims’ mentality causes them to be
blind to others’ pain, aspirations and needs, and therefore justify their
attitude towards the other. This
perception of themselves as the threatened and injured party, also allows for
fear and hostility towards the other. Therefore violent action is justified, and some politicians use these
fears to promote their political agenda.
-
Demonization. As each side believes that God is
on his side, it follows that the devil must be on the other side. Both sides use religious language, showing
the enemy as the instrument of the devil, who is
beyond redemption, and therefore violence is justified.
These trends are obstacles in the process of
reconciliation. If they are ignored,
there is no process; instead it becomes a confirmation of misperceptions and
attitudes. Holding on to these opinions allows us to neglect the fact that each
person is created in the image of God and redeemed by the blood of the
Messiah. What can be done to restore in
our perceptions the truth that the enemy also is created in God’s image?
Relationships must be built in order to counter these tendencies and to make
progress in reconciliation.
Strategies.
Desert
Encounter. Musalaha developed a strategy for dealing with these obstacles and
entering into a process of reconciliation. First, they must meet one
another. In an area with such complex
realities, it is difficult to find common ground that is an appropriate forum
for teaching and advancing in reconciliation. There are very few locations that are neutral and easily
accessible. In order to solve this
problem, Musalaha developed the Desert Encounter, where different groups of
Palestinian and Israeli youth, young adults, and leaders travel together on a desert
journey.
We have found the desert to be a
uniquely neutral atmosphere, where everyone is in the same position, working
together to negotiate the hardships of the desert sun or a stubborn camel.
There, the environment strips participants of their comfort zones and forces
them to relate on a different level. The
challenges of survival and cooperation provide an excellent occasion for open
communication. In the desert, they share devotions, life stories, narratives,
fears, struggles and hopes; and in doing so they reach a certain level of intimacy. While to some it sounds merely fun and
exotic, in actuality the experience does initiate changed perceptions and new
relationships.
Follow-up Projects. Following the desert encounter,
participants return to their communities and at times undergo negative
pressure. Their experience and change
causes peers to question their loyalty to their own group. Thus we designed follow-up projects so that
participants have a means to keep in contact with one another. The goals of the follow-up projects are twofold:
to continue the process begun in the desert and to expand the process into
communities. In many cases the follow-up projects provide a means to take
relationships to a deeper level and to deal with difficult issues. As part of the follow-up, participants select
a social service project through which they can serve both Palestinian and
Israeli communities, building on their experience in the desert.
Women’s Activities. Israeli and Palestinian women must deal with the effects of living in a
highly tense and uncertain atmosphere. Musalaha recognizes that women have a unique impact in society as thus
provides conferences that will enable building relationships between these two
groups of women. Considering the very special needs, concerns and contributions
of this unique group of women, we wish to provide a platform for addressing
some of the intrinsic subjects concerning daily life and family issues.
Theological
Seminars. Over time, leaders and lay persons have understood that a vast array of
theological interpretations exists. While leaders are often divided on issues
such as the land, prophecy, end-time theology, justice and peace, they have
recognized that they have unclear or incomplete understandings of one anothers'
positions. On many issues, they thought
that they agreed or disagreed, when the opposite was true. Therefore, Musalaha attempts to provide an
edifying environment for discussing these issues and for listening to one
another’s positions. Through the years,
Musalaha has conducted seminars on peace, theology of the land, prophecy,
end-time theology, and other topics. Most of the seminars have arrived at the conclusion that, in order to
progress in the issue, participants must agree on a common hermeneutic. (For more exploration of this topic, please
see Lisa Loden's chapter in The Bible and the Land: An Encounter.)
Hardship
Trips. Musalaha also conducts trips to places of pain or trauma that our people
have inflicted upon each other. The
experience is an important step in understanding the history of our peoples.
These trips are quite intimate and intense, requiring a sensitive
approach. Participants become vulnerable
to one another, share their narratives, express sorrow and confess sin. In recognizing
and learning one anothers’ histories, participants can enter into a process
similar to what John Dawson outlines as a Biblical model for
reconciliation:
|
|
·
Confession:
|
Stating the truth;
acknowledging the unjust or hurtful actions of myself or my people-group
toward other people or categories of people.
|
·
Repentance:
|
Turning from unloving to
loving actions.
|
·
Reconciliation:
|
Expressing and receiving
forgiveness and pursuing intimate fellowship with previous enemies
|
·
Restitution:
|
Attempting to restore that
which has been damaged or destroyed and seeking justice wherever we have
power to act or to influence those in authority to act.
|
(
Dawson
,
1998)
In our experience, this model needs to take place in the
context of relationship. As
relationships are built, people are able to proceed through these steps.
In addition, the model provides
an answer to those who question the connection between reconciliation and
justice. While some believe that
reconciliation takes place at the cost of justice, it is evident from the model
that pursuing justice and restoration is a natural part of the reconciliation
process.
Stages in reconciliation.
As Musalaha’s activities proceed, we have observed several
stages in the process of reconciliation among believers. The process is
continuous, people advancing in the stages and at times returning to previous
ones. Some enter the process and do not
persist; others leave and then re-enter. These trends are similar to phenomena
noted by other organizations (such as Givat Haviva) working in conflict
resolution between Palestinians and Israelis. (The following is adapted from
Musalaha’s article “Stages in Reconciliation” in March 2001.)
First Stage. In the first stage, people from
both sides are often willing to meet after some hesitation. In the initial
meeting (Desert Encounter or conference), people are curious, interested, have
fun, and often are enthusiastic to participate in an activity together. There is a sense of idealism and euphoria,
expressions of ‘We are no different,’ and ‘We are all one body.” Participants also express reservations. Givat Haviva, while conducting a joint course
with Palestinian and Israeli university students, noted that in the beginning
stages participants questioned the validity of the encounter. “What can really be achieved by this
meeting?” While Israelis found value in
building personal relationships, Palestinian participants questioned the impact
of personal relationships on political conflicts (Friedman, 2000). In spite of this, at Musalaha we find that
most are encouraged by the fellowship and desire to continue in the process.
Second stage. Moving to the next stage entails a revelation of their feelings on
issues, the background and context of their perspectives, and become more open
about grievances. The fact that Palestinians and Israelis feel differently
about issues now comes up to the surface. Several Israeli leaders expressed to us that many Israeli Jews feel
overwhelmed at the Palestinians’ stories, political and theological opinions,
and at how strongly they express their grievances. He explained that suddenly, the power dynamic
has changed and they are put on the ‘weak side.’
Givat Haviva notes that Israelis are
surprised by the shift in power balance. Outside the encounter, in the real world, they have majority and
power. In smaller environment where they
are no longer the majority, the dynamics are different. “The Jews have difficulty with the gap that
has been revealed to them, between their self-concept… and their image as it is
reflected in the way Arabs perceive them” (Ibid.).
For Palestinian, the equal footing that
they experience in an encounter with Israelis is lost when they return and re-enter
the political realities of their situation. This raises the question of what is gained from the meeting if there is
no change on the ground.
Third stage. The third stage usually finds the Israeli participants in a process of
withdrawal, backing off from meetings because they see it as hopeless, or the
issues have become too overwhelming and painful. As a result, Israelis state their own
accusations and grievances against the Palestinians. They also share their strongly held
theological and political positions. Each side reacts by saying that the other’s withdrawal from the process
was obvious and inevitable, that they will never understand and never accept
one another. Each side accuses the other
that they are blind to reality and to the truth of the Bible.
Rather
than reaching a greater understanding of one another, this stage often confirms
each sides’ positions. They find explanations and reasons for the way things are, and if they
do not move beyond this stage, then they reach an impasse. In this stage they feel that they will never
agree and the process will lead nowhere. The parties separate into their corners; “the process has been wrung
dry” (Ibid.).
Fourth Stage. Those who remain in the process realize that they are bound to live
alongside one another. At this point,
people understand that both sides have genuine charges and grievances against
each other. They also recognize the
shortcomings of their own people, and that their side has also contributed to
the breakdown of relationships and the violence of the conflict. They realize that they must find a way to
correct and restore the relationship between the two peoples and are willing to
take serious steps in order to do so. Those steps include learning one another’s history and life experiences,
listening, and accepting differing perspectives and perceptions. They can also learn from each other about God
and about Biblical truths. Making
progress in reconciliation requires courage and risk; it means becoming
vulnerable to ‘the enemy,’ being honest and open, yet sensitive and willing to
listen.
As
participants go through the process of reconciliation, the issue of personal
and ethnic identity plays a major role. Identity is a sensitive issue that warrants much more attention than we
can give it in this article. However,
it is our observation that people who move through the stages of reconciliation have
developed a more secure identity, becoming more sure of who they are in their ethnicity and in the Lord. At the same time, they are more open and willing to embrace others, and
to work to restore relationships, to deal with the issues, and to correct the
damage that has been done.
A significant number of Palestinians and Israelis
who have been involved in Musalaha’s activities over the past ten years have
expressed that the experience has greatly impacted their lives and led to a
change of heart. As a result of the
process, participants have interacted and built trust with the ‘enemy.’ Many have experienced spiritual growth and a
deeper understanding of the meaning of being “one body” and being a testimony
to the unbelieving community.
Looking Ahead.
The process that we described has had both success and
painful setbacks. As we advance in
learning to fulfill the Lord’s commandments, we are aware of the pain that both
communities inflict upon each other, and we feel the pain from both sides. Many times we see how close we are, and at
the same time, how far away; it is both frustrating and challenging.
There is still much to learn on the
Biblical teaching and social dimension of reconciliation. We want to understand the dynamics between
our political/theological positions and reconciliation.
The political events have much bearing
on our efforts, especially as there is so much hurt, fear, and mistrust among
our people. There is great pressure to
conform to ethnic loyalties. The natural tendency is to avoid meeting, so that
no one will be hurt and no suspicions will be raised. We need to study how the
reconciliation process can be further developed and applied in this difficult,
volatile context. As a small minority in our respective communities, we can
have an impact on larger society. We need to explore how we can affect change
among our communities.
The road is long and the gap is
widening. The Palestinian village of Bet
Jala and the Israeli neighborhood of Gilo lie in close proximity, yet are
separated by a deep valley. In the same
way, a profound rift divides our peoples. There is a serious demand for the body of the Messiah to be a bridge
between the two communities. In times
like these, this is no small challenge. As Jesus tells us, “Everyone will be salted with fire. Salt is good, but if it loses its saltiness,
how can you make it salty again? Have
salt in yourselves, and be at peace with each other” (Mark 9: 49-50).
By Salim J. Munayer, Ph.D. Oxford Centre for Mission
Studies and University of Wales. With
thanks to Brittany Browning for her input.
This article (an edited version) is printed in
Mishkan, December 2001.
Bibliography.
Dawson, J. 1998. What Christians Should Know
About…Reconciliation. UK: Sovereign World.
Friedman,
A. Halabi, R. Sonnenschein, N. (2000) “University Courses on the Jewish-Arab
Conflict.” In Halabi, R. (Ed.) Identities in Dialogue. Israel: Hakibbutz Hameuchad.
Munayer,
S. 2001 “Who Hate More? Who is More
Evil?” Israel: Musalaha.
Munayer,
S. 2001 “Stages in Reconciliation.” Israel: Musalaha.
