Musalaha newsletter
March 2005
Ishmael and Isaac: the Birth of the Israeli-Palestinian Conflict?
Myths about Ishmael
Leaders and Families Reunion Gathering
Youth Encounter
Seminar on Faith-Based Reconciliation
New at Musalaha
Munayer Family Update
Coming events
Ishmael and Isaac: the Birth of the Israeli-Palestinian Conflict?
".and this is why there is conflict between the Arabs and Jews in the Middle East ," declared the narrator from the tape in the car radio. My family and I were driving through the countryside, listening to the Bible on tape. "It all goes back to Isaac and Ishmael." I was taken aback to hear this simplified explanation added as commentary, and at the same time, not surprised at this line of reasoning. Internationally and in this region, people and publications link the stories of Abraham, Isaac, and Ishmael to the current political situation in the Middle East . Often in our experiences on a Musalaha desert trip or conference, we have heard people repeating, "There is no hope for an end to this conflict; it goes all the way back to Abraham, Isaac and Ishmael."
In light of the current situation in this land, the subject of the Biblical roots of the conflict is a timely one. As a result, we wanted to examine the role of theological interpretations, particularly concerning the role of Ishmael. Is it truly the case that the origins of our modern conflict can be found in the stories of Abraham, Isaac, and Ishmael? Did the patriarchs determine the fate of the Arabs and Jews and their modern nations? It is important for all of us involved in Musalaha and other ministries working among Israelis and Palestinians, to raise these questions. The issue has long been one that allows people to reject the other side, to resign themselves to a fatalistic and hopeless view of peace, and to be apathetic towards reconciliation and relationships with the other side.
Certain myths concerning Ishmael prevail that perpetuate division, and hinder reconciliation and evangelism. A careful reading of the Hebrew texts on the character and experience of Ishmael, as recently written about by a number of scholars, challenges these suppositions. So often, texts are interpreted in the light of the present conflict and used to justify nationalist or ethnic positions.
As Christians, we can hesitate to deal with the topic of Ishmael because it might be seen as a defense or apologetic for Islam. Muslims are linked to Ishmael mainly through post-Koranic tradition that draws the roots of Mohammed back to Ishmael. The Arab peoples, who are mainly Muslims and some Christians, originated as nomadic tribes in the Arabian peninsula , and can be traced to Ishmael's descendants. In addition, discussion of Ishmael can be perceived as taking sides in the conversations concerning the theology of the land. Precisely because this topic has implications concerning very sensitive and relevant issues, it is important to carefully examine what the Hebrew text and its context is communicating about Ishmael. In this short article there is not room to address every issue, and there is no intention to take sides on the issue of theology of the land. Because interpretations of Ishmael have implications for Israeli and Palestinian believers and for reconciliation in this land, we would like to bring up some points and recommend further exploration of the subject. [1]
Myths about Ishmael
1. Rejected by God? One prevailing myth is that Ishmael, because he was not the son of the promise, was cursed and rejected by God. Glen Skirvin disputes this notion, "What is so often overlooked by Bible commentators is the tender care and concern - and yes, love - that God demonstrated toward Ishmael and his mother Hagar throughout their lives. The Lord made specific promises to him, the likes of which he has made to few other men - namely that He would bless him and build a great and prosperous nation from him.." [2]
Another scholar, Tony Maalouf, discusses the common misconception that because Ishmael wasn't chosen to lead the nation from which the Messiah would come, he is alienated from God. Ishmael was not removed from the blessing of the covenant:
Ishmael was put under the Abrahamic blessing through obedience to the rite of circumcision. After the calling of Israel to the land of Canaan for a ministry of 'light to the gentiles' (Ex 19:6, Is 42:6, 49:6), Ishmael and his descendants were among the first people to benefit spiritually from Israel 's testimony. Despite a couple of conflicts over grazing land, the period called 'the Light of Israel' evidenced an integration of Ishmaelites into Israel's social and theological life that culminated with the era of Solomon. The children of Ishmael were part of God's people and the royal family and kingdom administration. [3]
2. Enmity with others? It is also important to note that Ishmael and his descendents did not live in a state of constant enmity with their brothers and neighbors. Ishmael was circumcised as part of the Abrahamic covenant, and it is clear that he came together with Isaac to bury their father (Gen. 25).
3. Wild Man? Another myth that concerns Ishmael's character is based on the verse that calls him a "wild donkey of a man." This verse conjures a negative image in the mind of the reader, an image that is projected on to the Arab people, implying as one commentator suggested, that Ishmael is "the father of a great tribe of wild, hostile, people." [4] A closer look at the context indicates differently. This title, pere-adam in Hebrew, refers more to his freedom found in a nomadic lifestyle. The book of Job uses the same term, in a classic description of the pere-adam as an independent, wilderness survivor, who avoids the sedentary life. [5] This is contrary to a Western, colloquial image of a wild man, and hostility or negativity is not implicit. The scripture also indicates that Ishmael well dwell al pne with his brothers. Some interpret this as "facing" or "in the presence of," while others add a measure of defiance to the interpretation. Certainly someone so fiercely independent will get into disputes with his neighbors and brothers. However, as the studies show, it was within the context of relations between tribes and then nations, and not because one side (Ishmael's) was rejected by God and the other (Isaac's) was chosen. [6]
These are brief examples of misperceptions that many have about Ishmael that can have implications in peoples' attitudes towards Arabs and Muslims, also extending to the modern day conflicts between Arabs and Jews. Such misperceptions can cause a deterministic or fatalistic view of the relationships between Jews and Arabs. They can also lead to dehumanization of Muslims, to such a degree that they are even considered beyond or outside the redemptive act of Jesus on the cross.
As Maalouf states,
"The present conflict in the Middle East over Abrahamic material blessings does not reflect a stereotype sustained in biblical history and prophecy. It does not even reflect the pattern of Arab-Jewish relationships in post-biblical history. On the contrary, it reveals a crisis of interpretation of history and theology.. This should create among Christians a desperate burden to refrain from political agendas and invest in the spiritual awakening predicted among both Arabs and Jews. The same God who predicted a shining Messiah's glory over a faithful remnant of the Jews (Isa. 60: 1-3) foreordained the drawing of the Arab faithful remnant to the glory of salvation light (60: 5-7). God's visitation of Jerusalem in messianic times cannot be separated from his visitation of his people among the Arabian tribes of Midian and Sheba (60:6) or the Christian worship of Ishmael's children (60:7). Removing unwarranted biases against Arabs, which neither the Bible nor history sustains, would play a healing role in the Middle East conflict. [7]
A careful reading of Isaiah 60, as Maalouf mentions, reveals names of Ishmael's descendants and the fact that they were part of God's promises. In Acts 2, Arabic was one of the languages listed as being spoken on Pentacost. Paul spent three years in the Arabian desert . The Gospel reached the Arab and nomadic peoples very early in church history, mainly due to their geographical proximity. As such, Arab Christianity has been around since the beginning of the formation of the church. Many of the suppositions that are projected on to the Arabs are based in a failure to understand the character and destiny of Ishmael. These myths enable attitudes such as dehumanization and disenfranchising of the Arabs, because they are Ishmael's descendants; which does little to build bridges of reconciliation and communication of the Gospel.
A solid understanding of the nature of God's promises to Isaac and Ishmael can be used to bring healing and restoration in the midst of this intractable conflict, instead of being a means of division. As we seek to understand God's redemptive purposes and the inclusion of all nations, including the descendants of both Isaac and Ishmael, we can live out the Biblical mandates that destroy the dividing wall of hostilities between nations and people groups.
~ Salim J. Munayer, PhD and Brittany Browning
Leaders and Families Reunion Gathering
Taking a new look at Psalm 85:10
Leaders and their families who attended last years' Family Conference reunited for a follow-up gathering, where around 70 people participated. Many were looking forward to the meeting; the children were especially excited and had a great deal of fun playing games and doing projects.
In the adults' time together, they reintroduced their families by making collages. Using the collages, people described their families, their past and present, and their hopes for the future. It was a humorous and light way to present prayer requests, struggles and praises from each family.
10 Love and faithfulness meet together;
righteousness and peace kiss each other. Ps 85:10
In the second part of the session we did a study and role play based on Psalm 85:10, an activity originally shared with us by brothers working in conflict-resolution in Northern Ireland. We talked about the verse as it relates to our context, and how all four concepts (love, faithfulness/mercy, peace, and rightousness/justice) are needed for reconciliation. One part of the activity was a role play, where groups represented justice, mercy, truth and peace.
First, we asked how each quality was perceived in the Middle Eastern context, and second, we asked which other quality they were most comfortable or uncomfortable with. In past discussions, most dialogue centered on justice and peace. Raising mercy and truth as important components of reconciliation was a surprise. In the Middle East , all four components are necessary. People's character and personality or background tend to sway them towards one component or another. For example, justice is important for Palestinians, and Israelis believers tend to raise the issue of truth and perceptions of Biblical truth. In our discussion, participants raised clear questions and challenges surrounding justice. We challenged each other, that as we hear the voice of justice, we also need to listen to mercy. With the voice of truth, we must also listen for the voice of peace. In the disappointments of the last few years, we see why "peace" is not attractive to people.
From there our groups moved to talk about how and what this implies for the Middle East conflict and for our conflict in general. In our discussion we took examples from history and recent events, such as the Truth and Reconciliation Commission in South Africa . In that case, if there was only the issue of justice following apartheid, then there would be continuous bloodshed. At the same time, mercy without truth causes the victim to be continuously victimized.
It became clear that in conflict, a balance of justice, mercy, truth and peace is needed for reconciliation. Not only does this apply to national and ethnic/religious conflict, but also to conflict within our congregations or in our family lives.
Youth Encounter
Getting out of the boat in the desert
In January, 60 Israeli and Palestinian youth spent a weekend together in the desert near the Dead Sea . The following are reflections on the experience from Shadia, one of the trip leaders, and from a participant:
Our theme for Friday evening was, "Get out of the boat." Just as Peter got out of the boat and asked to walk on the water, many youth decided to come out of their comfort zones and join us for a two day trip. For some of these youth, the conflict is not a major concern and they are in a stage where they do not feel or comprehend its implications. Some of the youth are just trying to keep up with their regular teenage life. At the same time, this age is when one makes important decisions that mold their future. Coming to a Musalaha trip can be an eye-opening experience that exposes them to other communities and cultures.
Even if the youth are not directly concerned with the conflict, it certainly affects the lives of anyone who lives here. One incident that I remember as if it happened yesterday was when as a kid my aunt took us to an amusement park. My brother and I were so excited and we were rushing around. In the excitement, I accidentally bumped into an Israeli Jewish girl and I remember her saying, "Dirty Arab," with a funny face. I don't remember what I said back to her, I might have responded with the same discrimination. Today I am almost 24 and this incident still rings in my memory. I think of this especially when I am involved in projects bringing Israeli and Palestinian kids together, and how important it is to help them overcome the situations that lead to prejudice and hateful attitudes.
On both sides, when we come together in any type of encounter, there are difficult issues and attitudes to deal with. Young people have had experiences with the other side that are difficult to overcome and make it difficult to attend a meeting or trip together. To open up yourself, and to be open with the other side can mean putting yourself in a frightening and vulnerable place. For us, this is the reality of "getting out of the boat."
On Friday night, after we had our main meeting, we let the youth have free time to mingle. I was about to head to bed and I went outside for a quick look. I saw on one side, a huge group of our youth, sitting together both Israeli and Palestinian, playing and talking. And on the other side I saw a few Israeli girls sitting and talking and next to them a bunch of Palestinian boys running around and playing and speaking loud. At that moment, I saw the difference that these trips make. Just having these youth come together and be in one place, hearing each others' languages and knowing they have the same Father, is very important. This will be something they remember. We cannot know what God has in store for each of the youth who attended, but I know that He will use this encounter to His glory. This is a time when you can speak either Arabic or Hebrew and no one will look at you funny or think negatively of you, in sharp contrast to the reality around us. "Then Peter got down out of the boat, walked on the water and came toward Jesus." If we get off our boats and focus on Jesus, there is nothing we cannot do.
From one of the youth: "I want to thank Musalaha for giving us the chance to meet people and for helping us to see them in a different way than the world sees them. I have learned how to love others and how to care about them even when the world sees them as my enemy and its only because through Christ we see them as our brothers and sisters, our friends and even as our best friends ... I am very proud to be part of your camps and conferences...each time I participate in a camp I learn something new, and bit by bit it helps me change and be the way God wants me to be."
Seminar on Faith-Based Reconciliation
Musalaha's role among non-believers
In the last 15 years, Musalaha has concentrated its main work of reconciliation among Israeli and Palestinian believers in the Messiah. We have welcomed non-believers to our activities, and some have participated. Our hearts desire from the beginning, as stated in the mission statement, has been to share our message and principles of reconciliation with our respective non-believing communities, including segments of Israeli Jewish and Palestinian Muslim. In exploring ways to convey the message of reconciliation, we are mindful of the issues that we do not want to lose the unique and the distinct message and foundation that we have as believers.
In our search for ways to approach this challenge, Brian Cox of the International Center for Relgion & Diplomacy, came to our attention. Cox has been one of the pioneers and practitioners of faith-based diplomacy and of integrating the spiritual and political/diplomatic dimensions of reconciliation with international conflict resolution. In recent years, Brian has been involved in promoting reconciliation from his Christian based convictions in places like Kashmir , among Hindus and Muslims, and Sudan . He brings the message of reconciliation through emphasis on the Abrahamic traditions that exist in Judaism, Islam, and Christianity. In his work, he states very clearly his faith and stance, but at the same time looks to others' traditions about conflict-resolution and reconciliation.
Cox's input was significant for us at Musalaha, as he emphasized the role of faith and religion in resolving conflict. Some efforts to reconciliation and conflict approach it from a secular point of view, downplaying the role of religion. Here in the Middle East , religion is a major factor, because it plays a defining role in people's identity. Not to relate to religion is to dismiss an important component that determines peoples' attitudes towards each other, especially with those they consider enemies.
This was an important step for Musalaha, as we gathered some board members and a group of leaders to study with Brian. As he shared his methodology and views, the challenge and discussion now is to implement and advance. Together we are exploring ways to work with him in the future to share the message of reconciliation with non-believing communities. Please pray for us in this endeavor, as we very much need the Lord's discernment, wisdom, and guidance on how to proceed.
New at Musalaha
Several new people are joining the executive and advisory boards of Musalaha. We welcome Rittie Katz and Salwa Salman to the executive board. Rittie is an English teacher who has served for several years on out advisory board and been very involved in Musalaha women's and leaders' programs. Salwa Salman is from Beit Jala, where she serves along with her husband who is the pastor of the Emmanuel Church in Bethlehem . Salwa has also been very active in Musalaha projects in recent years.
Joining the advisory board are Erez Soref and Botrus Mansour . Erez Soref, PhD, is the academic dean at Israel College of the Bible and director of Everlasting Arms Christian Counseling Association. Botrus Mansour practices law in Nazareth and is the General Director of the Nazareth Baptist School .
Kim Bulow will be joining our staff to help with administrative tasks and to take the place of Eva Kopp who will soon be moving to the States. We will miss Eva, and wish her and her husband Danny all the best as they begin their life in the US . Kim is originally from New Zealand , but spent most of her childhood and young adult life here in Israel , near the city of Haifa .
Munayer Family Update
So much has happened since I last wrote: running competitions, Christmas, New Year, dislocated fingers, 3 birthdays, national and international swimming competitions in Germany (Daniel came 4 th in both), a few conferences and a trip to the USA and Jordan for Salim.
Cappuccino (6) our faithful guinea pig died on Sam's 7 th Birthday which was bad timing as Salim had to do a hasty funeral before the party guests arrived. Nobody can agree on the next type of pet.
This Passover Salim will take Daniel on a Musalaha trip with him, Jack will go on a youth encounter from our congregations youth group, John and Sam will go away for 3 days on a children's camp and what will I do?
Our whole family are hoping to make a long overdue tip to the USA for 3 weeks where we will "do the Disney" etc, have a week at a Christian camp, shop, eat ice-cream and do what tourists are supposed to do. Then in England go to Christian camp (3 older boys), work (Salim), visit family (Kay and Sam) and do some hiking. As you can imagine doing this solo or duo would be fantastic, doing this with 4 boys will also be fantastic - if we don't kill each other on route!
Until next time, Kay for the Munayers
Coming events
March 18-19 Women's Small Group Retreat - "The Third side of the Two Sides"- on long-term residents identity and role in reconciliation
March 23-26 Youth Encounter - youth trip to the North
April 15 - Women's Gathering
April 24-30 Leaders Desert Encounter
April 24- 30 Youth Leaders Training Conference
May 4-7 Women's Conference
[1] An excellent and detailed study of the issue can be found in Arabs in the Shadow of Israel by Tony Maaluf of Dallas Theological Seminary.)
[2] Skirvin, G. (1980) Ishmael: The Forgotten Son of Abraham. Fuller School of World Mission . Introduction to Islam. Prof. Don M. McCurry. (p. 42)
[3] Maalouf, T. (2003) Arabs in the Shadow of Israel . Grand Rapids , MI : Kregel Publications. (pp. 220-221).
[4] Allen Ross, "Genesis," in The Bible Knowledge Commentary , ed. John F. Walvoord and Roy B. Zuck (Wheaton, IL: Victor, 1985), 57.
[5] Sirkin. p. 13
[6] Ibid. p. 12-14
[7] Maalouf, p. 223
